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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nazir 55


(a) How do we try to resolve our She'eilah (whether the decree of 'Eretz ha'Amim' is 'Mishum Avira' or 'Mishum Gusha', from the Beraisa in which Rebbi renders Tamei someone who enters a land in Chutz la'Aretz in a Shidah, Teivah or Migdal, whereas Rebbi Yossi b'Rebbi Yehudah declares him Tahor?

(b) We refute this proof however. Both might well hold 'Mishum Gusha' (following our text [that of the Rabeinu Chananel]).
In that case, what is the reason of Rebbi who renders him Tamei?

(c) And Rebbi Yossi b'Rebbi Yehudah then holds 'Ohel Zaruk Sh'mei Ohel'. What does Rebbi Yossi b'Rebbi Yehudah himself say in another Beraisa about someone who ...

  1. ... throws a box-full of vessels over a Meis?
  2. ... passes a corpse over a box-full of vessels when it is static?
(d) How do we reconcile the Reisha of this latter Beraisa (where Rebbi Yossi b'Rebbi Yehudah seems to hold 'Ohel Zaruk Lo Sh'mei Ohel' (like Rebbi) with the previous Beraisa, where he argues with Rebbi?
(a) So we establish that they both hold 'Mishum Avira'.
Then what is the reason of Rebbi Yossi b'Rebbi Yehudah, who holds that he is Tahor?

(b) Consequently, the author of the Beraisa 'ha'Nichnas le'Eretz ha'Amim be'Shidah, Teivah u'Migdol Tahor; be'Karon u'vi'Sefinah u've'Iskarya, Tamei' is Rebbi Yossi b'Rebbi Yehudah.
What would Rebbi say there?

(c) Alternatively, they both hold 'Mishum Gusha' and 'Ohel Zaruk Sh'mei Ohel.
What then, is the basis of their Machlokes?

(d) Why does Rebbi Yossi b'Rebbi Yehudah differentiate between a Shidah, Teivah and Migdol on the one hand, and a wagon or a boat on the other, whereas Rebbi does not?

(a) We learned in our Mishnah that Yemei Sifro and Yemei Gamro do not count in the days of Nezirus.
How does Rav Chisda qualify this?

(b) Rav Sh'ravya asks on him from our Mishnah, which says 've'Eino sSoser es ha'Kodmin u'Maschil u'Moneh Miyad', implying that he is obligated to start counting from the beginning, and that he cannot count the days of Tzara'as in the days of Nezirus.
Why can the Tana not be talking about a short Nezirus?

(c) How does Rav Sh'ravya himself establish our Mishnah to resolve the problem?

(d) How will we then define the difference between the small Nezirus and the large Nezirus of Rav Chisda? What does small Nezirus mean in this context?

4) Is it possible to establish our Mishnah by a Nezirus of forty days?

Answers to questions



(a) Rami bar Chama questions Rav Chisda from a Mishnah in Sh'nei Nezirim 'Nazir she'Hayah Tamei be'Safek u'Muchlat be'Safek'.
What are the two S'feikos? Is he also a Safek Nazir?

(b) After how long will he be permitted ...

  1. ... to eat Kodshim?
  2. ... to drink wine and to become Tamei Meis?
(c) If he was Vaday Tamei and Vaday Muchlat, after how long would he be permitted ...
  1. ... to eat Kodshim?
  2. ... to drink wine and to become Tamei Meis (see Rashi, top of 56a.)?
(d) It is only because of his Safek Tzara'as that he is forbidden to eat Kodshim, but not because of his Safek Nezirus Tamei.
Why is that?
(a) At the end of thirty days, he brings first the two birds for his Tzara'as, then the Chatas ha'Of for his Safek Nezirus Tum'ah, and then the Olas Beheimah for his Safek Nezirus Taharah (all with a condition that if necessary, they will be Korbenos Nedavah).
What is the point of bringing his Korbanos Nezirus then, seeing as he is not allowed to shave yet anyway?

(b) Why can he not ...

  1. ... eat Kodshim there and then?
  2. ... shave in seven days time and eat Kodshim then?
(a) Then how do we account for the sixty days until he is permitted to eat Kodshim? What is the significance of the second set of thirty days?

(b) He then brings his Olas Beheimah for his Neziras Taharah and shaves. On the following day he brings the Chatas ha'Of for his Tzara'as, and is permitted to eat Kodshim.
Assuming he is not a poor man, what is the problem with bringing a Chatas Beheimah for his Tzara'as?

(c) How can he circumvent this problem?

(d) According to Rebbi Shimon, the Nazir can also bring his Asham then (and make a condition that if necessary, it should be a Nedavah).
What will he do according to the Rabbanan (who hold that one cannot make a condition on an Asham)?

(a) Which Korbanos does he bring on ...
  1. ... the ninetieth day?
  2. ... hundred and twentieth day?
(b) Why is he not yet permitted to drink wine and become Tamei Meis after ninety days?
(a) Why must the first shaving have taken place on the thirtieth day and not on the thirty-first?

(b) On what grounds did Chazal permit him to do this, and not to wait for the thirty first day and the sixty-first day, for which a Nazir would normally have had to wait (Lechatchilah)?

(c) In fact, Chazal are even more lenient than this.
On which day, after his second shaving, is he permitted to ...

  1. ... Tovel?
  2. ... eat Kodshim?
(d) When does he shave for the third and fourth times?
(a) The Beraisa restricts the Din in the Mishnah to a 'short' Nezirus of less than a year. In the case of a one-year Nezirus, the Safek Nazir Tamei, Safek Metzora Muchlat will only be able to eat Korbanos after two years.
Why is that?

(b) And why will he have to wait as long as four years before being permitted to drink wine and make himself Tamei Meis?

(c) What do we ask from this Beraisa on Rav Chisda (who holds that the days of Tzara'as count in his term of [a long] Nezirus)? When should he be able to drink wine and make himself Tamei Meis according to him?

Answers to questions

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