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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nazir 41

NAZIR 41 & 42 - sponsored by Harav Ari Bergmann of Lawrence, N.Y., out of love for Torah and those who study it.


(a) According to Rebbi Eliezer, the Isur of destroying one's beard incorporates any form of destruction, as we just learned.
What does he then learn from the Pasuk ...
  1. ... "Ta'ar Lo Ya'avor al Rosho (by a Nazir)"?
  2. ... "Yegalach es Kol Se'aro, es Rosho *es Z'kano*"?
(b) What induces him to make this D'rashah?

(c) If Rebbi Eliezer's opinion is based on the fact that a Nazir only transgresses if he shaves with a razor, what do the Rabbanan hold?
What is the basis of their Machlokes?

(a) We ask on Rebbi Eliezer that perhaps "Rosho" comes to *permit* the Metzora to shave with a razor, and not to *obligate* him? (like we asked above on the Rabbanan).
What do we answer?

(b) Why do we not give the first answer that we gave there (that we would then learn this from a 'Kal va'Chomer' from Nazir who is not a Metzora, who did not perform a sin)?

(a) What do the Rabbanan (who learn the obligation to shave the Metzora from "Z'kano") learn from "Rosho"?

(b) Now that the Torah has written ...

1. ... "Z'kano", why does it need to write "Rosho"? Surely once we know that it overrides the La'av of shaving the corners of the beard, it follows that it also overrides that of cutting the Pei'os?
2. ... "Rosho", why does it need to write "Z'kano"?
(c) Why would we not have known that a razor must be used to shave, because otherwise, he would not contravene the La'av of cutting the Pei'os?
Answers to questions



(a) How many 'sins' does the Mitzvah of shaving the head of a Nazir who is a Metzora, override?

(b) We might know that the Asei of shaving a Metzora overrides all of them from the Limud of "Rosho", which is all-embracing (though this appears to clash with what we learned earlier).
How might we also know it from the Limud of "Z'kano"?

(c) How do we attempt to resolve this with the fact that the La'av and the Asei of Kohanim, which "Z'kano" comes to override do not pertain to everyone, whereas the La'avin and the Asei of a Metzora that are being overridden by "Rosho" do (and we cannot learn what is 'Shaveh be'Kol' from what is not)?

(d) According to Rebbi Eliezer, who learns from "Rosho" that the Mitzvah to shave overrides the La'av and the Asei of a Nazir who is a Metzora, why does the Torah need to write "Z'kano"? Why can we not learn that the Mitzvah overrides the La'avin and the Asei of Kohanim from the Limud of "Rosho"?

(a) We just learned that the Rabbanan learn 'Asei Docheh Lo Sa'aseh' from "Rosho" (of Metzora).
Where does Rebbi Eliezer (who uses "Rosho" to obligate the Metzora to shave with a razor, learn 'Asei Docheh Lo Sa'aseh'?

(b) Why can he not learn it from the fact that the shaving of a Metzora overrides the La'av of ...

  1. ... Hakafah of Kohanim?
  2. ... Nazir?
(c) How will we reconcile our Sugya, where the Rabbanan learn 'Asei Docheh Lo Sa'aseh' from "Rosho" with the Sugya in Yevamos, where they learn it from "Gedilim"?
Answers to questions

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