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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nazir 57

***** Perek Sh'nei Nezirim *****


(a) What are two Nezirim obligated to do if a witness testifies that he saw one of them become a Tamei Meis, but doesn't know which one?

(b) Is it necessary for one of the Nezirim to do this?

(c) Is the Tana speaking when the Nezirim themselves deny the testimony or when they are silent.

(a) What do the two Nezirim bring at the end of the initial thirty-day period?

(b) What does the Nazir who actually brings it stipulate?

(c) When are they permitted to drink wine and become Tamei Meis?

(a) Considering that we are speaking about *two* Nezirim, what do we learn from Sotah (regarding Safek Tum'ah)?

(b) How do we resolve the problem that, together with the witness, there are three people, making it a case of 'Safek Tum'ah bi'Reshus *ha'Rabim*' (in which case, they ought to be Tahor)?

(c) How does Rav Ashi prove this from the words of the witness cited in our Mishnah?

(a) What happens to Terumah that touched a Safek Tum'ah bi'Reshus ha'Yachid?

(b) In that case, now that we refer to the Din in our Mishnah as Safek Tum'ah bi'Reshus ha'Yachid, why do we not consider both Nezirim Vaday Tamei?

(c) If the source for 'Safek Tum'ah bi'Reshus ha'Rabim Tahor' is also Sotah (i.e. we infer that Safek Tum'ah that is not in a Reshus ha'Yachid is Tahor), we should apply the same principle there (that it is only Tahor when it is possible to be true).
In that case, how can we initially ask that, since there were three people present, the two Nezirim ought to be Tahor (seeing as that cannot possibly be true [and we know that one of them was definitely Tamei])?

(d) How will we reconcile this with the Sugya in Chulin, which learns 'Safek Tum'ah bi'Reshus ha'Rabim Tahor' (not from a Chazakah, but) from Sotah?

Answers to questions



(a) We learned in our Mishnah that two Nezirim who are Safek Tamei require shaving.
How can the Tana permit a Safek Nazir to cut off his Pei'os?

(b) What can we prove from the fact that Shmuel did not establish our Mishnah by a Gadol and that it is permitted because 'Hakafas Kol ha'Rosh Lo Sh'mah Hakafah?

(c) According to Mar Zutra, Shmuel's answer was referring to the Seifa (the Mishnah on 59b., which we have already discussed).
What does the Tana say there?

(a) What did Rav Ada bar Ahavah ask Rav Huna, who forbids a Gadol to shave the Pei'os of a Katan?

(b) What did he comment when Rav Huna replied that the barber was Chovah? Who was Chovah?

(c) What was the tragic result of Rav Ada bar Ahavah's careless comment?

(d) In which point did Rav Huna disagree with Rav Ada bar Ahavah?

(a) What does Rav Huna Darshen from the Pasuk in Kedoshim "Lo *Sakifu* Pe'as Roshchem, ve'Lo *Sashchis* es Pe'as Zekanecha"?

(b) Rav Ada bar Ahavah only queried him because he maintained that a *man* is forbidden to shave a Katan. Personally, he is even more lenient than Rav Huna.
How does he explain "Lo *Sakifu* Pe'as Roshchem"?

(c) Seeing as "Lo Sakifu" obviously refers to the Nikaf (because the Torah writes "Pe'as Roshchem"), on what basis does Rav Ada bar Ahavah incorporate the Makif?

(d) How do we know that Rav Ada permits even a man to shave a Katan?

(a) Does Rav Ada bar Ahavah permit a woman ...
  1. ... to cut her Pei'os?
  2. ... to shave a Gadol?
(b) Like whom is the Halachah in all three points, Rav Huna or Rav Ada bar Ahavah?

(c) To which two concessions do they unanimously agree?

(a) According to Rav Huna (who does not compare the Makif to the Nikaf), will a man be permitted to shave the Pei'os of a Nochri?

(b) Will he be permitted to shave the Pei'os of a woman?

Answers to questions

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