ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Nazir 55
(a) We try to resolve our She'eilah (whether the decree of 'Eretz ha'Amim'
is 'Mishum Avira' or 'Mishum Gusha', from the Beraisa in which Rebbi renders
Tamei someone who enters a land in Chutz la'Aretz in a Shidah, Teivah or
Migdal, whereas Rebbi Yossi b'Rebbi Yehudah declares him Tahor. It appears -
that Rebbi holds 'Mishum Avira', and Rebbi Yossi b'Rebbi Yehudah, 'Mishum
(b) We refute this proof however. Both might well hold 'Mishum Gusha'
(following our text [that of the Rabeinu Chananel], and the reason of Rebbi
who renders him Tamei is - because he holds 'Ohel Zaruk Lo Sh'mei Ohel'.
(c) And Rebbi Yossi b'Rebbi Yehudah holds 'Ohel Zaruk Sh'mei Ohel'. In
another Beraisa, he himself says that ...
1. ... if someone throws a box-full of vessels over a Meis - the vessels
(d) The reason that he does not consider this latter case an Ohel is -
because it is flying in the air (much like a flapping flag that is tied to a
post, where everyone agrees that 'Ohel Zaruk Lo Sh'maei Ohel') - and it is
only in our case, where the Ohel is being carried by people or by animals,
whose feet are on the ground (even though there too, the flagpole is on the
ground), that he holds 'Sh'mei Ohel'.
2. ... if he passes the corpse over the box-full of vessels when it is
static - they will remain Tahor.
(a) So we establish that they both hold 'Mishum Avira', and the reason of
Rebbi Yossi b'Rebbi Yehudah, who holds that he is Tahor is - because it is
unusual to be transported in a Shidah, Teivah u'Migdal', and we have a
principle 'Milsa de'Lo Shechicha, Lo Gazru Bah Rabbanan'.
(b) Consequently, the author of the Beraisa 'ha'Nichnas le'Eretz ha'Amim
be'Shidah, Teivah u'Migdol Tahor; be'Karon u'vi'Sefinah u've'Iskarya, Tamei'
is Rebbi Yossi b'Rebbi Yehudah. Rebbi does not differentiate between the two
cases. According to him - they decreed even by a Shidah, Teivah and Migdal
(in spite of the fact that they are not common).
(c) Alternatively, they both hold 'Mishum Gusha' and 'Ohel Zaruk Sh'mei
Ohel. The basis of their Machlokes will then be - when the person only stuck
out his hand (and not his head and most of his body). According to Rebbi -
Chazal decreed on account of someone who did stick out his head and most of
his body; whereas according to Rebbi Yossi b'Rebbi Yehudah, they did not.
(d) The reason that Rebbi Yossi b'Rebbi Yehudah differentiates between a
Shidah, Teivah and Migdol and a wagon or a boat is - because it is difficult
to stick out one's head and body from the former (which is why he did not
decree), and the latter, from which it is easy (which explains why he did).
(a) We learned in our Mishnah that Yemei Sifro and Yemei Gamro do not count
in the days of Nezirus - which Rav Chisda restricts to a small Nezirus (of
It is possible to establish our Mishnah by a Nezirus of forty days - if he
contracted Tzara'as after ten days (instead of twenty).
(b) Rav Sh'ravya asks on him from our Mishnah, which says 've'Eino Soser es
ha'Kodmin u'Maschil u'Moneh Miyad', implying that he is obligated to start
counting from the beginning, and that he cannot count the days of Tzara'as
in his days of Nezirus. The Tana cannot talking about a short Nezirus -
because if he was, how could he say 've'Eino Soser es ha'Kodmin' (seeing as
the Nazir will in any case require another thirty says growth).
(c) Rav Sh'ravya himself resolves the problem - by establishing our Mishnah
by a Nezirus of (for example) fifty days, twenty of which have already
passed when he contracts Tzara'as (which is the equivalent to the small
Nezirus of Rav Chisda).
(d) We will define the small Nezirus (of Rav Chisda) - as one which will
leave the Nazir only thirty days after the termination of his Tzara'as
(irrespective of how many days he already counted before he contracted
Tzara'as; that of the large Nezirus is - one which leaves him with
thirty-one or more days after the Tzara'as has terminated (because however
many days above thirty remain, he will be able to count the equivalent
number of his days of Tzara'as in the new count).
(a) Rami bar Chama questions Rav Chisda from a Mishnah in Shnei Nezirim,
'Nazir she'Hayah Tamei be'Safek u'Muchlat be'Safek'. The two S'feikos are -
Safek Nezirus Tamei and Safek Metzora Muchlat, but he is a Vaday Nazir?
(b) He will he be permitted ...
1. ... to eat Kodshim - after sixty days.
(c) If he was Vaday Tamei and Vaday Muchlat, he would be permitted ...
2. ... to drink wine and to become Tamei Meis - after a hundred and twenty
1. ... to eat Kodshim - after seven days (after bringing his Korbanos [seven
days after his first shave]).
(d) It is only because of his Safek Tzara'as that he is forbidden to eat
Kodshim, but not because of his Safek Nezirus Tamei - because the Isur to
eat Kodshim is that of a Mechusar Kipurim, which is confined to Tum'ah that
comes from the body (such as that of a Metzora, but not of external Tum'os,
such as that of a Tamei Meis).
2. ... to drink wine and to become Tamei Meis - after forty-four days, seven
for the second set of seven days [after bringing his Korbanos Metzora], and
thirty for his Nezirus).
(a) At the end of thirty days - he brings first the two birds for his
Tzara'as, then the Chatas ha'Of for his Safek Nezirus Tum'ah, and then the
Olas Beheimah for his Safek Nezirus Taharah (all with a condition that if
necessary, they will be Korbenos Nedavah). He brings his Korbanos Nezirus
then, despite the fact that he is not allowed to shave yet anyway - because,
as we have already learned, he can shave on any one of his Korbanos.
(b) He cannot ...
1. ... eat Kodshim there and then - because if he is a Metzora Muchlat, he
will require a second shaving in seven days time?
2. ... shave in seven days time and eat Kodshim then - because he may be a
Nazir Tahor, who is not permitted to shave before the termination of his
(a) The sixty days until he is permitted to eat Kodshim is - due to the fact
that, if he was Tamei, the first thirty days will have covered his days of
Nezirus Tum'ah, and it is only during the second set of thirty days that he
count the days of his Nezirus Taharah.
(b) He then brings his Olas Beheimah for his Neziras Taharah and shaves. On
the following day he brings the Chatas ha'Of for his Tzara'as, and is
permitted to eat Kodshim. Assuming he is not a poor man, the problem with
bringing a Chatas Beheimah for his Tzara'as is - that one cannot bring a
Chatas Beheimah on a Safek.
(c) He can circumvent the problem - by declaring his property Hefker, in
which case he brings a Chatas ha'Of (the Korban of a poor Metzora), who can.
(d) According to Rebbi Shimon, the Nazir can also bring his Asham then (and
make a condition that if necessary, it should be a Nedavah). According to
the Rabbanan (who hold that one cannot make a condition on an Asham) - there
is no problem anyway, because the Asham is not crucial to the Kaparah of a
(a) On ...
1. ... the ninetieth day - he brings the Korbanos of a Tahor Nazir and of a
Tamei Nazir (but not those of a Metzora, seeing as he has already covered
all contingencies of Tzara'as).
(b) He is not yet permitted to drink wine and become Tamei Meis after ninety
days - in case he was a Metzora Muchlat and a Nazir Tamei, in which case his
Nezirus Taharah only terminates on the hundred and twentieth day.
2. ... hundred and twentieth day - he only brings the Korbanos of a Nazir
Tahor, and makes a condition that they should be a Korban Nedavah should he
already have been Yotze.
(a) The first shaving must have taken place on the thirtieth day and not on
the thirty-first - because if it had taken place on the thirty-first, then
the Nazir would not have been permitted to eat Kodshim until the
sixty-second day (and the Lashon 'le'Achar Shishim Yom') would have been
(b) Chazal permitted him to do so (reinstating the Torah law), and not to
wait for the thirty first day and the sixty-first day, for which a Nazir
would normally have had to wait (Lechatchilah) - in order to permit him to
eat Kodshim as early as possible (Tosfos).
(c) In fact, Chazal are even more lenient than this, and after his second
shaving, he is permitted to ...
1. ... Tovel - already on the fifty-ninth day.
(d) He shaves for the third and fourth times - on the ninety-first and
hundred and twenty first days respectively (seeing as they do not come to
permit him to eat Kodshim - Tosfos), though they seem to contradict
themselves from the bottom of 55b to the top of 56a).
2. ... eat Kodshim - on the sixtieth (in spite of the Lashon 'le'Achar
(a) The Beraisa restricts the Din in the Mishnah to a 'short' Nezirus of
less than a year. In the case of a one-year Nezirus, the Safek Nazir Tamei,
Safek Metzora Muchlat will only be able to eat Korbanos after two years -
because, seeing as he may be a Tahor Nazir, he will not be able to shave the
first shaving for his Tzara'as until then.
(b) And he will have to wait as long as four years before being permitted to
drink wine and make himself Tamei Meis - one year because he may be a
Muchlat, another year in case he was not a Muchlat but a Nazir Tamei, a
third year in case he was a Muchlat and a Nazir Tahor, and a fourth year
because he may have been both a Muchlat and a Nazir Tamei.
(c) According to Rav Chisda, we ask, (who holds that the days of Tzara'as
count in his term of [a long] Nezirus) - when he arrives at the fourth year
of Nezirus Taharah, why does the year of Muchlat not count for his term of
Nezirus, so that all he should still require for his Nezirus Taharah to
terminate is the thirty days for his hair to grow?