A discussion of tzitzit! In the context of shaving, and the mechanisms by which these positive and biblical commandments work. Plus, sha'atnez. And tekhelet. Also, a person can remove hair from his body with a razor - except for the so-called corners of the face. But then why is there mention of the person who does this getting lashes? How can that be?!
Opening with questions about the nazir's status - pure or impure? Namely, a third party observed one of two nezirim come in contact with impurity, but he's not sure which. They both have to take action (including sacrifices) accordingly. Also, addressing the general practice of doubtful impurity - which is derived from the case of the sotah woman, as per the private domain.
More on the counting of the nazir and R. Hisda's ruling. Plus, the impurity from a dead body - that would require shaving for a nazir - would be a violation if one entered the Temple. The transmission of the teachings of some details here is ascribed to specific heritage - a direct line of passage down from one to the next, without always mentioning all the people along the way. Also, the question of the source for the ritual impurity issues - is it a point of heritage, a transmitted halakhah? O...
If you leave the Land of Israel in a box, will you become impure? It's a machloket. Also, how to continue counting the days of nezirut after purification.
A new mishnah with the impurities that do NOT make a nazir need to shave - despite his contact with the impurity, it doesn't negate his nezirut. Also, focusing on the ritual impurity of all the lands outside of the Land of Israel: is the issue the land itself, or the air of those lands?
Insight into how the rules regarding purity and impurity changed over those early generations. Also, a dispute between R. Yochanan and Resh Lakish regarding the impurity of a limb that is separated from a body (whether live or dead), that doesn't have a measure of flesh on it.
Creepy-crawlies and the impurity of them leads to the question of what happens if you eat portion of the creepy-crawly, and not its entirety? (in terms of impurity, not kashrut). Plus, the apparent "souls" of the creatures. Also, R. Akiva is at odds with the sages (though he comes around eventually) for 6 ways if being impure (or not, if you're the sages). Plus, a story of a box of bones which didn't have enough of the key bones from one person to render another impure. [Who's Who: Todros the do...
More with the gore. When does the dust from a decaying corpse impart impurity? Also, what about substances within a woman's body that are not of her body, and are also impure - will those substances combine for impurity or not? NOTE: Potentially disturbing - discusses a woman who has died and her unborn child too.
A gory section on "netzel," a measure of which would render the nazir (or others) impure. Basically decomposing elements of a dead body - which was essential information, lest one become impure via contact with the small measure. Plus, the relevance of an animal's willingness to eat that which is impure (which people clearly would not eat) - or which is no longer impure. Also, the question of how liquids or liquidy solids (honey, batter) combine to render a vessel impure, and how that has implic...
A focus on amud bet: When the nazir shaves on having become impure via 3 different ways of a dead body rendering one impure. And then the text lists many various parts from the dead body. And then the nazir needs to redo the count of pure days of nezirut. [Who's Who: Rabbi Meir] When critics were bothering R. Akiva - delving into a precise wording of the mishnah - from among the students. When R. Meir dies, R. Yosi is quiet. But he needs to address the topic of the measure of flesh that can caus...
One long discussion on the daf... First, on the nazir who's not supposed to become impure, but when would he? Plus, what is the mechanism to derive these halakhot (textual parallel vs. logical inference)? A discussion that continues through the daf. As does the parallel to kohanim, and the kohen gadol, specifically. Plus, the case of the sister.
The last mishnah of chapter 6: what if the nazir becomes impure in the process of bringing the post-nezirut offerings? Plus, the story of a nezirah who exactly had this concern. (It's a machloket). Also, chapter 7 and a new mishnah, focusing on different levels of impurity. Plus, the anointing oil.
A mishnah on the process of the sacrifices; A nazir who cooks the shelamim sacrifice, or overcooks it, and the kohen takes it with the unleavened bread, and the nazir waves them around, after the kohen puts it on his palms, having already shaved his head. And then the Gemara brings in additional machloket to understand the importance of each stage - would not waving cancel the nezirut? The korbanot? But what about how shaving doesn't cancel? Or what about a bald nazir? Plus, another mishnah on t...
2 mishnayot - 1. On the sacrifices that the nazir must being as part of the process closing off the nezirut. Plus, why a female nezirah doesn't shave post-nezirut in a public setting, and why she is in a different class from a sotah-woman. Also, 2 - Once he cuts his hair, he puts the hair on the fire, if he's in Jerusalem, and the korbanot are on the fire. And then gravy or sauce from the korban would be added to the hair.
The first Mishnah on the daf compares the three Nazir prohibitions and how each one has its own stringency. The second Mishnah describes how a tamei Nazir undergoes the process of purification.
What verse teaches the limitations on the kohanim about coming into contact with a dead body? The kohanim not only are not supposed to come in contact with impurity, and then they do, they also engage in a measure of profaning their extra holy status (it's not a bad thing, just a thing). Plus, a dispute based on the nuance between two verses, as per the differences between a kohen and nazir as well. Also, if a man's head was cut off, a kohen cannot become impure for that person, even when relate...
Tongue in cheek: what really counts as shaving? How much hair can be left, with what tool, etc. Plus, 3 mishnayot: intent for hair removal is salient, dirt would cause hair to fall out, likewise shampooing. And lastly, a nazir who violates his restrictions is only given multiple sets of lashes if he makes it clear that he hasn't forgotten the prohibition, and is going to violate it anyway.
After exploring the opinion of the Rabbis on daf 40 the Gemara explores the opinion of Rabbi Eliezer and how he learns that a metzora must use a razor to shave. Then the Gemara goes back to the Rabbis.
A detour to a mishnah in the Tractate Negaim, which connects the nazir, the metzora (one with tzara'at), and Levites - who are all required to shave their heads, and completely, and specifically with a razor. But how do we know it must be a razor? Also, more about a razor and other implements to remove a beard.
A new mishnah - shaving a nazir's head cancels the count of the 30 days of nezirut. Removing hair in any way means lashes, but the question is how does hair grow? With implications for which growth was cut off, if another cuts it off him (and how many days are left to his nezirut). Plus, the proofs from both halakhah and reality, as well as the rationale for R. Eliezer's opinion.
The measure of a "revi'it" never includes a combination of permitted and prohibited foods, except for the case of nazir, which has an explicit comment in the Torah to allow for the combination to make the greater prohibited quantify. Plus, the 10 cases of a revi'it, 5 of which are red, 5 of which are white. Also, the lashes that a nazir can accrue.
Rabbi Akiva teaches that the prohibited food combines with the permitted one to make the whole thing prohibited - specifically for the nazir, and he derives it from the laws of meat and milk. Plus, the role of "chidush," how innovation applies here. One question is how the meat and milk combine - how is that flavor transferred? Cooking bring of paramount importance. Plus, the kashering process. And plus, halakhic principles for Kashrut, including "ta'am ke-ikar."
When permissable foods combine with grape products that are off-limits to a nazir - how do the combine (or not) to be the amount that is prohibited? The permitted food combines with the prohibited (it doesn't have to be a full measure of the prohibited food). Plus, what are the implications for an offering on the altar? But the sages aren't all in agreement as to how this works. Abaye, in particular, poses many questions from areas of halakhah that are farther afield. Including the position of t...
Details of what of grapes are prohibited to a nazir, including the minimum amount that would make the nazir obligated for violating his prohibition. Plus, a dive into the logical inference of the general to the specific, and how it applies in this case. Also, the example of general/specific from using ma'aser sheni money in Jerusalem.
The Koi. A halakhic conundrum - is this animal a behamah (domesticated) or chayah (wild)? Plus, the context of people taking vows based on the halakhic status of the koi. Are they nezirim or not? Also, opening chapter 6: beginning with what is actually prohibited to the nazir, including all of the different component parts of the grape.
First, a mishnah - a brainteaser of 6 people who take conditional vows of nezirut, depending on determinable unknowns. The question of whether those vows kick in depending on the dispute between Beit Hillel and Beit Shammai. Plus, some talmudic revision of the phrasing of the mishnah. Also, the absence of talmudic text on Amud Bet. Plus, a brief review of the Baalei HaTosafot.
One who vows to be a nazir, then regrets it, and wants out - but the sage he asks to dissolve the vow tells him he must continue. Plus, how this regret lines up with consecration that was done in error. Also, what about animals that are stolen and/or blemished, and how that changes things (or doesn't) for a nazir's vow. Plus, the early practicing Jews and how they apparently didn't know about the destruction of the Temple! (And therefore people got stuck in the middle of their periods of nezirut...
What happens if you consecrate something in error? Beit Hillel and Beit Shammai dispute the outcome - not consecrated and consecrated, respectively. Also, delving into the side of Beit Shammai, and the rationale of priority when it comes to consecration, whether that which is more valuable or that which is indeed first.
Finishing chapter 4... with a new mishnah. A man can use his father nezirut funds for the final korbanot but a daughter cannot. But in general, a son cannot use his father's funds for his own offerings - this is an exception. Also, a series of questions at the end of the Gemara in that mishnah, with particulars about cases of nezirut, for which the Gemara does not have answers.
The Gemara presents a series of potential practical differences between the approaches of R. Yochanan (an inherited tradition - halakhah le-Moshe mi-Sinai) and Resh Lakish (a matter of education). Also, the value of taking the vow of nezirut (for a change), including R. Hanina's vow.
