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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nazir 37

NAZIR 36 & 37 - sponsored by Harav Ari Bergmann of Lawrence, N.Y., out of love for Torah and those who study it.


(a) Abaye queries Rav Dimi, who learns from "Mishras" 'Heter Mitztaref le'Isur' (like Rebbi Avahu Amar Rebbi Yochanan).
What alternative does he suggest one might learn from there?

(b) Is it not strange that throughout the Sugya, Abaye has disagreed with the D'rashah of "Mishras", and now he suddenly appears to have accepted it?

(c) What will be the case of 'Ta'am k'Ikar' (with regard to a Nazir)?

(d) Abaye initially maintained that 'k'Zayis bi'Chedei Achilas P'ras' is not d'Oraysa.
How might this have a bearing on the text 'le'che'de'Sanya', introducing his query on Rebbi Yochanan's D'rashah?

(a) Using the Isur of Kil'ayim as an example of Isur, the Chachamim extend 'Ta'am k'Ikar' to all other Isurim from a three point 'Kal va'Chomer' in which Kil'ayim is more stringent than wine to a Nazir. 1. A Nazir is not permanently forbidden to drink wine (only for as long as he undertook to be a Nazir); 2. it does not incorporate an Isur Hana'ah and it can become permitted (by releasing the Nazarite vow through a Chacham.
What is the third point?

(b) Which of these three points is not applicable by Orlah?

(a) How does that Talmid-Chacham resolve Abaye's query from the Beraisa, which learns 'Ta'am k'Ikar' from "Mishras", with Rebbi Avahu Amar Rebbi Yochanan and Rav Dimi, who learn 'Heter Mitztaref le'Isur' from there?

(b) Having established Rebbi Yochanan and Rav Dimi like Rebbi Akiva who applies 'Heter Mitztaref le'Isur' by Nazir, why may it not necessarily be the Rebbi Akiva of the Mishnah in Nazir, who says 'Nazir she'Sharah Pito ba'Yayin, ve'Yesh Bo Letzaref K'dei k'Zayis, Chayav'? How might one interpret this other than by 'Heter Mitztaref le'Isur'?

(c) If Rebbi Akiva is coming to teach us 'Ta'am k'Ikar', why does he then specifically refer to Nazir, and not to other La'avin, where 'Ta'am k'Ikar applies too?

(d) So we prove that Rebbi Akiva holds of 'Heter Mitztaref le'Isur' by Nazir lies in a Beraisa.
What does he say there with regard to a Nazir who soaked his bread in wine?

(a) Rav Acha b'rei de'Rav Ivya asks Rav Ashi that, since Rebbi Akiva uses "Mishras" for 'Heter Mitztaref le'Isur' by Nazir, from where he knows 'Ta'am k'Ikar'.
What makes Rav Acha so certain that he too, holds that 'Ta'am k'Ikar' is min ha'Torah?

(b) Rav Ashi initially cites Basar be'Chalav as Rebbi Akiva's source for 'Ta'am k'Ikar'.
On what grounds do the Rabbanan decline to learn 'Ta'am k'Ikar' from there?

(a) Why can the unique quality of Basar be'Chalav not be the fact that the two individual ingredients are permitted, and only become Asur when they are cooked together?

(b) Then what is its unique characteristic?

(c) How can Rebbi Akiva argue with the fact that Basar be'Chalav is unique, and that one cannot therefore learn from it?

Answers to questions



(a) So we cite Rebbi Akiva's source for Ta'am k'Ikar as Gi'ulei Ovdei-Kochavim.
What is 'Gi'ulei Ovdei-Kochavim'? In which context does the Torah teach it to us?

(b) How can we learn 'Ta'am k'Ikar' with regard to Nazir from Gi'ulei Ovdei-Kochavim, seeing as it does not have a Heter to its Isur, whereas Nazir does?

(c) On what grounds do the Rabbanan decline to learn 'Ta'am k'Ikar' from Gi'ulei Ovdei-Kochavim?

(d) Rebbi Akiva counters this by restricting the Torah's prohibition to the day on which the vessels were captured (when the taste is still fresh). What is the source for 'Nosen Ta'am li'F'gam'?

(a) How do the Rabbanan counter Rebbi Akiva's argument?

(b) Rebbi Akiva learns 'Heter Mitztaref le'Isur' from "Mishras", and the Rabbanan learn 'Ta'am k'Ikar' from "Mishras".
What did Rav Ashi reply, when Rav Acha b'rei de'Rav Ivya asked him why Rebbi Akiva did not 'take his cue' from the Rabbanan, who extend 'Heter Mitztaref le'Isur' from Nazir to all other Isurim?

(c) What did Rav Ashi mean by 'Chatas'? What does the Tana learn from the Pasuk in Tzav "Kol Asher Yiga bi'Vesarah Yikdash"?

(d) Under which conditions does the Chatas render the Shelamim that touches it, Pasul?

(a) A Chatas is more stringent than a Shelamim as regards eating, in three ways. One of them is that it is only Kohanim who are permitted to eat it. What are the other two?

(b) According to the text 'Te'achel ke'Chomer she'Bahen', it appears from the Beraisa that a Shelamim can also have a Chumra over a Chatas.
What is it?

(c) The Rabbanan counter Rebbi Akiva's argument (that there are two Pesukim for 'Ta'am k'Ikar') by pointing out that both Pesukim are necessary.
Why can we not learn ...

  1. ... Nazir from Chatas?
  2. ... Chatas from Nazir?
(a) We dismiss this latter S'vara however (in which case we should be able to learn Chatas from Nazir, like Rebbi Akiva maintains). We conclude however, that the Rabbanan require the two Pesukim (Chatas and "Mishras"), one for 'Ta'am k'Ikar, the other, for 'Heter Mitztaref le'Isur'.
Which of the two do they learn from Chatas, and which do they learn from "Mishras"?

(b) How do we know that the Pasuk by Chatas is referring to 'Heter Mitztaref le'Isur' and not to 'Ta'am k'Ikar'?

(c) Why is it then, that 'Ta'am k'Ikar' extends to other Isurim, whereas 'Heter Mitztaref le'Isur' is confined to Chatas?

(a) What does the Tana in a Beraisa learn from the Pasuk "*mi'Kol* Asher Ye'aseh mi'Gefen ha'Yayin"?

(b) Does this mean that Rebbi Akiva (who appears to be the author of the Beraisa - see Tosfos) Darshens "Kol" (like Rebbi Eliezer)?

(c) Based on Rebbi Akiva's D'rashah from "Mishras", what did Rav Ashi ask Rav Kahana about this D'rashah?

(d) What was Rav Kahana's reply?

(a) What will Rebbi Shimon, who does not require a Shiur for Isurim anyway, learn from "*mi'Kol* Asher Ye'aseh mi'Gefen ha'Yayin"?

(b) Rebbi Shimon (who holds that the Torah only forbids a T'reifah pot that was used that day), might learn from "Mishras" 'Ta'am k'Ikar'. This might be because he holds like the Chachamim, who do not learn it from Gi'ulei Ovdei-Kochavim, because food spoils slightly even on the first day (as we explained above). He might however learn 'Ta'am k'Ikar' from Gi'ulei Ovdei-Kochavim (like Rebbi Akiva).
Then what will he learn from "Mishras"?

(c) How will we reconcile this with the fact that he does not require a Shiur for Malkos?

Answers to questions

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