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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nazir 15


(a) If someone undertook to be a Nazir as soon as his wife gives birth to a son and a Nazir for a hundred days, and began observing the second Nezirus immediately, how will he proceed, if his wife gives birth ...
  1. ... within seventy days?
  2. ... after seventy days?
(b) Why is that?

(c) What does Rav mean when he says 'Yom Shiv'im Oleh le'Ka'an u'le'Ka'an'?

(d) Seeing as we learned in the first Perek that a Nazir for a hundred days may only shave on the hundred and first day, how come that this Nazir is permitted to shave on the hundreth day?

(a) We learned in our Mishnah 'Ad Shiv'im Yom, Lo Hifsid K'lum'.
According to Rav, what exactly does '*Ad* Shiv'im Yom' mean?

(b) Why does the Tana just say 'Lo Hifsid', and not 'Hirvi'ach', seeing as the Nazir gains the hundreth day, on which he is now permitted to shave?

(c) We try to interpret the Seifa of the Mishnah 'le'Achar Shiv'im, Soser Shiv'im' to mean 'Achar de'Achar'.
Which day is 'Achar', and which, 'Achar de'Achar'?

(d) What is the reason for this adjustment? Why can it not be taken literally, according to Rav?

(a) What is the problem with the previous explanation (from the Reisha)?

(b) We therefore conclude that the Tana of our Mishnah does not hold like Rav.
According to him ...

  1. ... what does 'le'Achar Shiv'im' mean?
  2. ... to which term of Nezirus *does* the seventieth day belong, and to which does it not?
(c) How will we now resolve our Mishnah with the Mishnah in the following Perek, which reckons the thirtieth day as both the last day of the first Nezirus and the first day of the second Nezirus (like Rav in our Sugya)?
(a) According to the Tana of a Beraisa, someone who buries his dead three days before Yom-Tov is no longer obligated to keep the Dinim of Shiv'ah. How many days before Yom-Tov would he have to bury him for the Sheloshim to fall away too?

(b) Regarding the Shiv'ah, it is wearing shoes and Tashmish ha'Mitah that become permitted.
What becomes permitted regarding the Sheloshim?

(c) Which of these two Dinim is not actually Halachah?

(d) Under which circumstances will he remain forbidden to shave after Yom-Tov, even if the deceased relative was buried eight days before Yom-Tov, according to the Tana Kama?

Answers to questions



(a) Aba Shaul disagrees with the Tana Kama in this last point. According to him, the Aveil is permitted to shave after Yom-Tov, whether he shaved before Yom-Tov or not.
In which other point does he argue with him?

(b) Seeing as the Aveil has not observed anything of the Sheloshim, how will we explain Aba Shaul's opinion in the latter case?

(c) Why can we not resolve the problem of Rav arguing with our Mishnah by establishing him like Aba Shaul?

(a) So we try to establish Rav like Rebbi Yossi.
What does Rebbi Yossi say about a Shomeres Yom Keneged Yom for whom they Shechted the Korban Pesach and sprinkled its blood, but who subsequently had a second sighting of blood? Is she ...
  1. ... permitted to partake of it?
  2. ... obligated to bring a Pesach Sheini?
(b) What do the Rabbanan of Rebbi Yossi say?

(c) What is Rebbi Yossi's reason? How does this resolve Rav's opinion?

(d) On what grounds do we reject the text 'mi'Mai, ve'Dilma Mishum de'ka'Savar mi'Ka'an u'le'Haba Hu Metamei'?

(a) How does Rebbi Yossi's previous stance appear to clash with his own opinion in another Beraisa, where he says in a similar case (with regard to both a Zav who has already had two sightings and a Shomeres Yom Keneged Yom) 'Af-al-Pi she'Metam'in Mishkav u'Moshav Lemafre'a, Peturin mi'La'asos Pesach Sheini'?

(b) How do we resolve the two statements?

(c) We try to prove this answer from the fact that they are Patur from bringing the Pesach Sheini. But we reject this proof.
Why might they be Patur from Pesach Sheini even if they were Metamei retroactively mi'd'Oraysa?

(d) What does 'Tum'as ha'Tehom' mean in this instance?

(a) Rebbi Oshaya quotes a Beraisa that a Zav who has a sighting on his seventh day, demolishes the clean days that preceded the sighting. Rebbi Yochanan asked him 'Lo Yistor Ela Yomo'?
What is wrong with this text?

(b) Why would he not even demolish that day?

(c) So how do we amend Rebbi Yochanan's Kashya to read?

(a) On what grounds is Rebbi Oshaya's comment that Rebbi Yossi agrees with Rebbi Yochanan, difficult to understand?

(b) How do we resolve the problem? What does this prove?

Answers to questions

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