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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nazir 19


(a) What does the Tana of a Beraisa say about a Nezirah who became Tamei and who had already designated the two birds for her Chatas and Olah (as well as her Asham), when her husband annulled her Neder?

(b) Rav Chisda establishes the author of this Beraisa as Rebbi Yishmael B'no shel Rebbi Yochanan ben Berokah.
Why is that? Why can it not be Rebbi?

(c) Seeing as she does not bring the Olah (even though it comes as a Kaparah, according to Rebbi Yishmael ... ), why does she then bring the Chatas?

(d) We conclude that, according to this Tana, a husband uproots his wife's Nedarim from their inception (like a Chacham).
What would the Halachah be, if he held that he only negates it from that moment and onwards?

(a) We establish Rebbi Yishmael ... like Rebbi Elazar ha'Kapar (otherwise she would not require a Kaparah at all).
What does Rebbi Elazar ha'Kapar learn from the Pasuk "ve'Chiper Alav me'Asher Chata al ha'Nefesh"?

(b) And what does he extrapolate from there?

(c) Seeing as, according to Rebbi Elazar ha'Kapar, even a Nazir Tahor has sinned, why does the Torah write 'me'Asher Chata al ha'Nefesh specifically by a Nazir Tamei?

(d) Then why does she not bring her Chatas even if she did not become Tamei?

(a) Our Mishnah, in the case of someone who undertook Nezirus in a cemetery, continues 'Yatza ve'Nichnas, Olin Lo min ha'Minyan'.
What is the problem with this statement?

(b) Shmuel answered 'Kegon she'Yatza ve'Hizah ve'Shanah ve'Taval'.
Why does the Tana then add 've'Nichnas'?

(c) What did Rav reply when Rav Kahana and Rav Asi asked him why he did not explain this to them?

(a) What does Rebbi Eliezer in our Mishnah learn from the Pasuk "ve'ha'Yamim ha'Rishonim Yiplu"?

(b) What comment did Ula make with regard to a Nazir Tahor she'Nitma, according to Rebbi Eliezer?

(c) From where does Rava extrapolate Ula's comment?

Answers to questions



(a) Abaye asks on Ula from a Beraisa.
Based on the Pasuk ve'ha'Yamim ha'Rishonim Yiplu", what does the Beraisa say about a Nazir for a hundred days who became Tamei on the first day or on the last day?

(b) Does this mean that, according to Rebbi Eliezer, if he becomes Tamei on the hundreth day, he does not demolish his Nezirus at all?

(c) Then why do we need to learn that from "ve'ha'Yamim ha'Rishonim Yiplu"? Why will the Pasuk "ve'Zos Toras ha'Nazir be'Yom Me'los", from which we learned the same Halachah in the first Perek, not suffice?

(a) What will be the Din if he became Tamei on the ninety-ninth day? Does he demolish all the previous days?

(b) How will this work according to Rav Masna, who holds 'Miktzas ha'Yom ke'Kulo'?

(c) How does this Beraisa refute Ula's explanation of Rebbi Eliezer?

(a) What did Rav Papa mean when he asked Abaye 'Halein "Yamim" de'ka'Amrinan de'Nafak Chad u'Maschilin T'rein, O Dilma de'Nafkin T'rein u'Maschilin T'lasa'?

(b) Why did Abaye not answer him ...

  1. ... from our Mishnah, where Rebbi Eliezer said 'Lo le'Bo be'Yom', (after nightfall) implying that immediately after nightfall demolishes?
  2. ... from the Beraisa, which, contrary to the Rabbanan, who hold that Tum'ah demolishes even on the first day, says 'Nitma bi'Techilas Me'ah (Eino Soser)', implying that after nightfall does demolish?
  3. ... from the Seifa of the current Beraisa, which holds that the ninety-ninth day demolishes? Is it not safe to presume that at the beginning of the Nezirus too, we will say likewise?
(c) We also ask from the Beraisa that we quoted above 'Maschil u'Moneh Miyad (ba'Shevi'i)', who brings a Korban Tum'ah if he became Tamei on the eighth day (which is like the second day).
Assuming that Rav Papa knew of that Beraisa (which he may well have not), why is it difficult to answer that here it is different, because he had the seventh day, which is a complete day?

(d) How else might we answer the Kashya? Why might Rav Papa be searching for this Halachah in spite of that Beraisa?

(a) Abaye did not know how to answer Rav Papa.
What did Rava answer him, based on the word "Yiplu"?

(b) Now that the Torah writes "Yiplu" to teach us that one does not require two complete days, why does it also need to write "Yamim"?

(a) Why is a Nazir in Chutz la'Aretz obligated to go to Eretz Yisrael?

(b) According to Beis Shamai, once he arrives in Eretz Yisrael, he is obligated to observe another thirty day term of Nezirus.
What do Beis Hillel say?

(c) What is the reason for both opinions?

(a) Why did Queen Helen undertake a seven-year term of Nezirus?

(b) What happened to turn this into a twenty-one year terms?

(c) Rebbi Yehudah in our Mishnah disagrees.
What does he say?

(a) What are the two possible levels of Tum'ah that Chazal decreed on Chutz la'Aretz?

(b) We suggest that Beis Shamai, who are lenient in our Mishnah, hold 'al Gushah Gazru', and Beis Hillel, who are stringent, hold 'al Avirah Gazru'. On what grounds do we reject this suggestion?

(c) So we switch the suggested opinions, submitting that Beis Shamai hold 'al Avirah Gazru' and Beis Hillel 'al Gushah Gazru'.
How will that explain the opinion of ...

  1. ... Beis Shamai?
  2. ... Beis Hillel?
(d) We conclude that in fact, they both hold 'Mishum Avirah Gazru'. This explains Beis Shamai admirably.
But what is now the reason of Beis Hillel?
Answers to questions

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