[29a - 44 lines; 29b - 40 lines]
1)[line 11]ãìéú ìéä ðéååìD'LEIS LEI NIVUL- (a) that he does not become afflicted, distressed [by not being able to drink wine] (MEFARESH); (b) he does not become repulsive [by shaving off his hair]
2)[line 14](ùîéçåäå) [ùîéçå] ÷øåáéå(SHE'MICHUHU) [SHE'MICHU] KEROVAV- his relatives protested his Nezirus [thereby revoking it]
3)[line 15]ëì ëîéðéäåï (÷øåáéí) [ã÷øåáéí] ãàîøéï ìéä ìà úéâîøéä îöåúKOL KEMINEIHON (KEROVIM) [D'KEROVIM] D'AMRIN LEI LO SIGMEREI MITZVOS?!- Is it in the power of the relatives (lit. Is everything from the relatives) to tell him (the father), "Do not teach him Mitzvos"?!
4)[line 17]ãìà çùéáD'LO CHASHIV- that is not dignified (such as Chinuch for Nezirus in which the hair of the boy's head is completely shaven off - TOSFOS)
5)[line 19]ä÷ôäHAKAFAH
(a)It is forbidden by a Lav in the Torah for a Jewish male to remove his or another Jewish male's sideburns, thus making a continuous hairless line from his face until behind his ears, as the Torah states, "Lo Sakifu Pe'as Roshechem..." - "You shall not make a ring [around the tops of your heads by removing the hair] of the corners of your heads..." (Vayikra 19:27). The reason for this prohibition is to distance us from idol worship and its followers who until this day cut their hair in this fashion. If one cuts off both sideburns, he receives Malkus two times. The Rambam (Hilchos Avodah Zarah 12:6) writes that he has a tradition in his family teaching that it is required to leave at least forty hairs in the sideburns.
(b)According to most authorities, it is prohibited to entirely remove the hair of the sideburns with either a razor or a pair of scissors. The prohibition of Hakafah applies to both the barber and the one whose hair is being cut, if he helps the barber (by moving his head to the correct position). It is prohibited to cut the hair of a male minor as well. Although this prohibition only applies to a man and not to a woman (whether her hair is being cut or whether she is cutting the hair of a man), nevertheless, it is forbidden mid'Rabanan for a woman to cut the hair of a man or a boy.
(c)It is likewise forbidden to shave off all of the hair of the head (Hakafas Kol ha'Rosh). There is a disagreement among the Tana'im as to whether this is included in the prohibition of Hakafah and is mid'Oraisa, since all of the hair of the head includes the sideburns (Yevamos 5a, Nazir 41a), or if it is only forbidden mid'Rabanan (as in the Sugya here), since the Torah only prohibits making a shaven ring around the remaining hair. (SEFER HA'CHINUCH #251)
6)[line 27]çåìéï áòæøä ìàå ãàåøééúàCHULIN BA'AZARAH LAV D'ORAISA
(a)According to some Tana'im, it is forbidden by an Isur Aseh to bring a non-sanctified ("Chulin") animal or food into the Azarah of the Beis ha'Mikdash. This is learned from the verse, "If the place chosen by HaSh-m is far [from where you are]... you may slaughter and eat meat to your heart's content..." (Devarim 12:21), which implies that we may only slaughter Chulin outside of the Azarah of the Beis ha'Mikdash (Pesachim 22a). According to these Tana'im, if non-sanctified animals are slaughtered in the Mikdash, it is prohibited with a Lav to eat from them (Pesachim, ibid.). Other Tana'im maintain that the prohibition of offering Chulin in the Azarah (and eating from non-sanctified animals that were slaughtered in the Azarah) is not from the Torah but Rabbinic ("Chulin ba'Azarah Lav d'Oraisa").
(b)The Rishonim argue over the breadth of the prohibition of bringing Chulin into the Azarah, according to those Tana'im who prohibit it mid'Oraisa. According to many Rishonim, it is only prohibited mid'Oraisa to bring objects of Chulin into the Azarah if one performs with them acts which resemble those done for Korbanos, such as slaughtering them, waving them or placing them on the Mizbe'ach (TOSFOS to Pesachim 66b and other Rishonim). Others maintain that even if no such acts are performed, it is prohibited mid'Oraisa to bring foods of Chulin into the Azarah (RAMBAM Hilchos Shechitah 2:3; see Insights to Nedarim 9:2).
7)[line 29]÷øáï öéôøéïKORBAN TZIPORIN- a bird offering, part of the Korban of a Nazir Tamei (see Background to Nazir 28:3)
8)[line 30]îìé÷äMELIKAH
(a)Birds that were brought as Korbanos were not slaughtered from the neck. Instead, the Kohen performed Melikah by cutting the back of the neck of the bird with his right thumbnail, making sure to cut both Simanim (the trachea and the esophagus) of the Olas ha'Of or one Siman (either one) of the Chatas ha'Of. When performing Melikah on the Chatas ha'Of he would make sure not to sever the entire neck of the bird.
(b)The Kohanim ate the meat of the Chatas ha'Of. If Melikah is done to a bird that is not a Korban, the bird becomes a Neveilah and is forbidden to eat.
9)[line 32]ãàéï ùçéèä ìòåó îï äúåøäEIN SHECHITAH L'OF MIN HA'TORAH
(a)The laws of Shechitah (proper ritual slaughter) that permit an animal to be eaten were handed down to us through a Halachah l'Moshe mi'Sinai (Chulin 28a, based on Devarim 12:21).
(b)There is a Machlokes as to whether these laws apply to birds as well. Those who maintain that the Torah (and the Halachah l'Moshe mi'Sinai) does not require that a bird be slaughtered learn this from the verse that states, "and he shall spill its blood" (Vayikra 17:13), which implies that spilling alone is sufficient (Chulin 27b). Even according to this opinion, a bird is permitted by the Torah only if it is killed by a person with a blow that severs the trachea or esophagus (Rashi, Chulin 27b DH Ein Shechitah.).
29b----------------------------------------29b
10)[line 7]ùúé ùòøåúSHTEI SE'AROS (SIMANIM)
(a)Simanim are the physical signs of maturity that confer the status of adulthood to a Jewish boy or girl with regard to their obligation in Mitzvos.
(b)From the time a child grows two pubic hairs, he is no longer considered to be a minor, and he is obligated in Mitzvos like a full-grown adult. The pubic hairs must fit certain criteria of length and location, and the child must also have reached a certain minimum age. The minimum age for a boy is 12 years, and for a girl is 11 years. If the hairs grew before the age of 12 for a boy and 11 for a girl, they are assumed to be the result of a mole and not pubic hair (Nidah 46a). If they grow between the ages of 12 and 13 for a boy, and between the ages of 11 and 12 for a girl, the Amora'im argue as to whether they confer the status of adulthood or not ("Toch Zeman k'Lifnei ha'Zeman" and "Toch Zeman k'le'Achar ha'Zeman" - ibid. 45b).
11)[line 8]ìòåðú ðãøéíL'ONAS NEDARIM (MUFLA SAMUCH L'ISH)
(a)The Mishnah in Nidah Daf 45b specifies that if a girl makes a vow during her twelfth year, or a boy during his thirteenth year (i.e. when they are "Samuch," or near, the age of normal physical maturity, or "Ish"), we must "further investigate" in order to determine whether or not the vows are Halachically binding. The investigation involves determining whether the child in question knows the significance of Nedarim, and that their laws were dictated by HaSh-m. Even though, Halachically speaking, the actions of a minor normally have no legal ramifications, if the child in question passes the investigation he is called a "Mufla ha'Samuch l'Ish, and he has reached the "Onas Nedarim," the age at which his vows are binding.
(b)There is a disagreement among the Tana'im as to whether the vows of such a child are binding mid'Oraisa (and if an adult transgresses them he is punishable with Malkus), or only mid'Rabanan. In either case, the child himself is not punished with Malkus if he transgresses his own vow, since he is still a minor and exempt from all punishments.