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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nazir 4


(a) Seeing as 'Le'esor Yein Mitzvah ke'Yein ha'Reshus' (that Rebbi Shimon learns from "mi'Yayin ve'Sheichar Yazir" cannot come to include wine of Kidush and Havdalah (as we just explained), what *does* it come to include (according to Rava)?

(b) From where do the Rabbanan learn that Nezirus takes effect on a Shevu'ah?

(c) Rebbi Shimon uses the superfluous word "Sheichar" to Darshen a 'Gezeirah-Shavah from Nazir to Mikdash.
What does the 'Gezeirah-Shavah' teach us?

(d) Rebbi Yehudah disagrees with Rebbi Shimon.
What does he say in a Beraisa about someone who ate a preserved fig from Ke'ilah (which has an intoxicating effect), drank honey or milk and then entered the Beis Hamikdash?

(a) According to Rebbi Shimon, why is someone who eats Neveilah on Yom Kipur not Chayav Malkos (for eating Neveilah)?

(b) How will this provide us with alternative way to interpret Rebbi Shimon's statement 'Le'esor Yein Mitzvah ke'Yein Reshus'?

(c) What do the Rabbanan learn from "mi'Kol Asher Ye'aseh mi'Gefen ha'Yayin" (from which Rebbi Shimon learns 'Eino Chayav ad she'Yador mi'Kulan')?

(a) Rebbi Shimon disagrees with the Rabbanan's previous D'rashah.
What do we mean when we say 've'Rebbi Shimon Leis Leih Tziruf'?

(b) He maintains that one receives Malkos for even a Kol she'Hu.
Does this mean that he does not hold of the Shiur of k'Zayis at all?

(a) What does the Tana of the Mishnah mean when he says ...
  1. ... 'Hareini ke'Shimshon, ke'Ven Mano'ach, ke'Ba'al Delilah'?
  2. ... 'Hareini ke'Mi she'Akar Dalsos Azah, ke'Mi she'Nakru P'lishtim es Einav'?
(b) A regular N'zir Olam (a permanent Nazir) is permitted to trim his hair when it becomes too long, whereas a N'zir Shimshon may not.
What other difference distinguishes them.

(c) Why do we not include the third distinction: that a regular Nazir can have his Nezirus revoked, whereas a N'zir Shimshon cannot?

(a) How can the Tana ask 'Mah Bein N'zir Olam li'Nezir Shimshon' before having introduced a N'zir Olam?

(b) We learn the concession of a N'zir Olam trimming his hair from Avshalom. How do we know that Avshalom did not have a regular haircut when his hair became too long?

(c) Which three Korbanos does a Ne'zir Olam have to bring after trimming his hair?

(d) What is the source for this Halachah?

6) Which Korbanos does a Nazir bring upon becoming Tamei Meis?

Answers to questions



(a) What can we infer from the Lashon 've'Eino Meivi Korban' that the Tana states regarding a N'zir Shimshon?

(b) According to Rebbi Yehudah in a Beraisa, a N'zir Shimshon is permitted to render himself a Tamei Meis.
Why does Rebbi Shimon maintain 'ha'Omer N'zir Shimshon, Lo Amar K'lum'?

(c) Clearly the author of our Mishnah cannot be Rebbi Shimon (in whose opinion there is no such thing as a N'zir Shimshon.
Could the author be Rebbi Yehudah, who permits a N'zir Shimshon to make himself Tamei Lechatchilah, whereas our Mishnah seems to imply otherwise, as we just saw?

(a) We learned in a Beraisa 'Harei Alai ki'Bechor, Rebbi Ya'akov Oser'.
What does Rebbi Yossi say?

(b) How do we try to connect the Machlokes between Rebbi Yehudah and Rebbi Shimon with that of Rebbi Ya'akov and Rebbi Yossi?

(c) How do we reconcile Rebbi Ya'akov (who validates 'Harei Alai ki'Bechor) with Rebbi Shimon, who invalidates 'Harei Alai Nezirus Shimshon')?

(d) On what grounds do we conclude de'Kuli Alma Ba'inan Davar ha'Nidar'? How can Rebbi Yehudah, who validates Nezirus Shimshon, concur with this? (See Rosh).

(a) What does Rebbi Yossi, who invalidates 'Harei Alai ki'Bechor' learn from 'la'Hashem'?

(b) Seeing as one cannot volunteer a Chatas or an Asham any more than one can a Bechor, on what basis does Rebbi Yossi include the former and preclude the latter?

(c) Rebbi Ya'akov however, does not differentiate between them - because in his opinion, we learn from the Pasuk in Re'ei "ha'Zachar Takdish" that one performs a Mitzvah by declaring it Hekdesh.
How does Rebbi Yossi counter this?

10) By a Nazir too, the Torah writes "Lehazir Nazir *la'Hashem*". Why does Rebbi Ya'akov not include a N'zir Shimshon from there? What does he learn from that "la'Hashem"?


(a) What happened with the man from the south who came before Shimon ha'Tzadik? What did the man say that so impressed him?

(b) Which Korban did Shimon ha'Tzadik eat on that unique occasion?

(c) Why did he quote the Pasuk "Ish Ki Yafli ... Lehazir *la'Hashem*"?

(d) Why did he decline to eat the Korbenos Asham of other Nezirim who became Tamei?

(a) If Nezirus Shimshon is not a Davar ha'Nadur, then how did Shimshon himself become a Nazir?

(b) We said above that Shimshon willingly became Tamei Meis.
Do we know this from the fact that he killed ...

  1. ... a thousand men with the jawbone of a donkey?
  2. ... thirty men and took their clothes?
(c) If that is so, how do we account for the Pasuk, which first says "Vayach" and then "Vayikach"?

(d) So from where *do* we know that Shimshon willingly became Tamei Meis?

(a) From whom does Rebbi learn the concept of a N'zir Olam (being allowed to trim his hair)?

(b) There is a Machlokes Tana'im as to how often he is permitted to shave. What does Rebbi learn from the Gezeirah-Shavah "Vayehi mi'Keitz Shenasayim *Yamim*" from "*Yamim* Tih'yeh Ge'ulaso" (written in connection with Batei Arei Chomah).

(c) Rebbi Nahara'i says, once every thirty days.
What is the opinion of Rebbi Yossi?

Answers to questions

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