NAZIR 16 (17 Shevat) - Dedicated by Mrs. Idelle Rudman in memory of Harav Reuven Moshe Rudman ben Harav Yosef Tuvia Rudman, who passed away 17 Shevat 5766, in honor of his Yahrzeit.

1)

TOSFOS DH Zavah Gemurah Heichi Mishkachas Lah

úåñôåú ã"ä æáä âîåøä äéëé îùëçú ìä

(SUMMARY: Tosfos discusses why this is difficult.)

ãîëàï åìäáà îèîéðï ìä åëì éåîà èåîàä áàôé ðôùä äéà

(a)

Explanation: [We ask how he holds that there can be a full Zavah,] because we are Metamei her from now and onwards. Every day is an independent Tum'ah;

åëéåï ãçæéà äéà áôìâà ãéåîà àéãê ôìâà ãéåîà äåà ÷à ñìé÷ ìä ìùéîåø åàò"ô ùìà èáìä áéðúéí

1.

Since she saw in the middle of the day, the other (first) half of the day counted for Shimur, even if she did not immerse in between;

ëîå øàúä áéåí à' åáéåí â' åáéåí ä' (äâäú îäø"á øðùáåøâ) ãìà äåéà æáä åàò"â ùìà èáìä áéðúéí ãáòéðï ùúøàä â' éîéí øöåôéí,

2.

She is like one who saw on days one, three and five. She is not a Zivah, even if she did not immerse in between, for she must see three consecutive days [to become a full Zavah]

äìùåï ÷"÷ àîàé ÷àîø àéãê ôìâà ãéåîà ãá÷éöåø äåä îöé ìîéîø àéãê éåîà ñìé÷ ìéä ùéîåø

(b)

Question: The wording is difficult. Why does it say "the other half of the day"? It could have said concisely "the other day counts for Shimur"!

1.

Note: It seems that Tosfos thought that we discuss on the first day, and suggest that the end of the day should be Shimur. Tosfos asks that we should rather say that the next day should be considered Shimur, due to its beginning, and answers that indeed, this was the suggestion.

åáãåç÷ éù ìôøù øàúä éåí à' (äâäú îäø"á øðùáåøâ) ãëéåï ãçæéà áéåí á' áôìâà ãéåîà àéãê ôìâà ãéåîà ùäéä ìôðé ùøàúä ñìé÷ ìéä ùéîåø

(c)

Answer: With difficulty, we can answer that she saw one day. Since she saw on day two in the middle of the day, the other half of the day, before she saw, counts for Shimur.

å÷ùä åàîàé ìà îùëçú ìä ãøåàä ùìùä ìéìåú ãäùúà äéà èîàä áúçéìú äéåí

(d)

Question: Why don't we find this regarding one who saw three nights? Now, she is Tamei at the beginning of the day[time]!

åôé' á÷åðèøñ áëéöã öåìéï (ôñçéí ãó ôà.) ìôé äãáøéí ãìî"ã î÷öú äéåí ëëåìå úçéìú (äâäú îìàëú éå"è) äìéìä úäà ðîé ëëåìä ìñôéøä

(e)

Answer #1 (Rashi in Pesachim 81a): The words connote that according to the opinion that Miktzas ha'Yom k'Kulo, also the beginning of the night is like the entire [day] regarding counting [seven clean days];

åáúçéìú äìéìä ñìé÷ ìä ùéîåø åàéï öøéê òìåú äùçø,

1.

Through the beginning of the night she fulfills Shimur. We do not need [part of the daytime after] dawn.

åìà (äâää áâìéåï) ðøàä ãîùðä ùìéîä äéà áôø÷ úéðå÷ú (ðãä ãó òá.) åùåéï áøåàä úåê (äâäú îäø"á øðùáåøâ) é"à åèáìä ìòøá [åùîùä] ùîèîàéï îùëá åîåùá (äâäú áøëú øàù)

(f)

Rebuttal (Tosfos): This is an explicit Mishnah (Nidah 72a! Beis Shamai and Beis Hillel) agree that if a woman saw amidst the 11 days [of Zivah, excluding the last day], immersed that night and had Bi'ah, they are Metamei Mishkav and Moshav;

åîåëç äúí ãúçéìú äìéìä ìà äåé ùéîåø

1.

It is proven there that the beginning of the night is not Shimur!

i.

Note: Tosfos (Nidah 71b DH ha'Ro'eh) challenged Rashi similarly. Aruch l'Ner explains that it is difficult to say that R. Yosi, who holds that Miktzas ha'Yom Lav k'Kulo, argues with Beis Hillel. I answer that R. Yosi argues with the Tana of that Mishnah! (PF)

åðøàä ìø"ú ãëé äéëé ãìø' éåñé úçéìú éåí äåé ùéîåø ä"ð øàúä áìéìä ñåó äéåí ãìîçø ùàéðä øåàä òåìä ìùéîåø

(g)

Answer #2 (R. Tam): Just like according to R. Yosi, the beginning of the day is Shimur, likewise if she sees at night, the end of the next day, when she does not see, counts for Shimur;

ãëê ìé ñåó äéåí ëúçéìú äéåí

1.

The end of the next day is no different than the beginning of the day.

åáäëé ðéçà ìéùðà ëéåï ãçæàé áôìâà ãéåîà àéãê ôìâà ãàåúå éåí òöîå áñåôå äåä ìéä ùéîåø

(h)

Support: Now it is fine the wording "since she saw in the middle of the day, the other half", i.e. of the same day itself at the end, should be Shimur.

åö"ì ãåãàé áæáä âãåìä ìà àîø ø' éåñé ãéåí ùìéùé éäéä îîðéï ùì æ' ùì èäøä

(i)

Assertion: We must say that surely, regarding a Zavah Gedolah, R. Yosi did not say that her third day counts towards the seven [clean days] of Taharah.

ãäà áôø÷ úéðå÷ú (ùí ã' ñè. åùí) ÷àîø ãëåúàé éåí ùôåñ÷ú áå îåðä àåúå ìîðéï æ'

(j)

Proof: In Nidah (69a), it says that Kusim, the day she stops seeing, she counts it towards the count of seven (i.e. but Yisre'elim do not)!

åäèòí ãîöéðå ãáñåó äñôéøä î÷öú äéåí ëëåìå ãæá åæáä èåáìéï áéåí

(k)

Explanation: This is because we find at the end of counting Miktzas ha'Yom k'Kulo, for a Zav and Zavah may immerse during the [seventh] day;

äéìëê áæáä ÷èðä ãúçéìú äñôéøä äéà ñåó çùáåï àîøéðï áéä (äâäú áøëú øàù) î÷öú äéåí ëëåìå

1.

Therefore, for a Zavah Ketanah [who must count only one day, so] the beginning of the count is the final number, we say Miktzas ha'Yom k'Kulo;

àáì áúçéìú ñôéøú æáä âãåìä ùæ÷å÷ä ìñôåø æ' àæ ìà àîøé' áúçéìú ñôéøú' æ' ð÷ééí î÷öú äéåí ëëåìå,

i.

However, a Zavah Gedolah needs to count seven. Then we do not say Miktzas ha'Yom k'Kulo at the beginning of counting seven clean days.

åäà ãòáéã ÷"å (ø"ä ãó é.) åîä ðãä ùàéï úçéìú éåí òåìä ìä áñåôä (äâäú áøëú øàù) ãèáìä áìéìä îäðé

(l)

Implied question: [Rava] makes a Kal va'Chomer (Rosh Hashanah 10a) from a Nidah. For her, the beginning of the day does not count for her at the end. Tevilah at night [of the eighth] helps [but not during the seventh day, for Miktzas ha'Yom Lav k'Kulo];

ñåó éåí òåìä ìä áúçéìúä ãìà áòéà ë"à ùùä éîéí åéåí ùøàúä (äâäú áøëú øàù) áå

1.

The end the day helps at her beginning. She needs [before immersing] only six days and the day she saw [the end of day one counts towards her seven days];

[ùðä] ùúçéìúå òåìä áñåôå àéðå ãéï ùñåôå òåìä áúçéìúå

2.

The beginning of a year counts [like a full year] at the end [regarding the age of Kodshim. An animal two years and a day is considered three years old]. All the more the end [of an animal's first year] should count at the beginning [like a full year]!

ìéîà æáä âãåìä úåëéç ãúçéìú éåí òåìä ìä áñåôä ãèåáìú áéåí åñåôå àéðå òåìä ìä áúçéìúä

3.

Summation of question: We should say that a Zavah Gedolah disproves this! The beginning of the day counts for her at the end, for she immerses during the [seventh] day, but the end [of the last day she saw Zivah] does not count for her [towards her seven days]!

àìà åãàé øáà ìà òáéã ä÷ì åçåîø àìéáà ãø' éåñé

(m)

Answer #1: Surely, Rava's Kal va'Chomer is not according to R. Yosi.

åîéäå ìôéøåù øù"é ðéçà ãìà îöé ìîéîø æáä úåëéç.

(n)

Answer #2: This is fine for Rashi, that he could not say that a Zavah disproves this. (The end of the last day she saw Zivah cannot count for her, for she needs seven totally clean days. We cannot challenge the Kal va'Chomer from Nidah, who does not need clean days. However, R. Tam said that when she sees at night, the end of the next day can count for Shimur, even though the day was not totally clean. If so, it is a proper challenge from a Zavah - Keren Orah.)

2)

TOSFOS DH u'Meshani d'Chazya Sheloshah Yamin Samuch li'Shki'as ha'Chamah...

úåñôåú ã"ä åîùðé ãçæéà ùìùä éåîéï ñîåê ìù÷éòú äçîä...

(SUMMARY: Tosfos explains why this makes her a Zavah Gedolah.)

ìôé [ùäí] îñåááéï áèåîàä áúçéìú äéåí åáñåôå åìéëà áäí ùéîåø ëìì åëï éåí ùìéùé èîà áúçéìúå

(a)

Explanation: [They count like consecutive days of Zivah] because they are surrounded with Tum'ah at the beginning of the day and at the end, and there is no Shimur at all. Similarly, day three is Tamei at its beginning;

åäøé ùìùä éîéí øöåôéï èîàéï ãî÷öú éåí ùìéùé ëëåìå åàéï áäï ùéîåø áéðúéí

1.

There are three consecutive Tamei days, for part of the third day is like the entire day, and there is no Shimur in between.

i.

Note: Perhaps "part of the third day is like the entire day" explains why she need not see during the daytime. Surely, the one who holds that Ein Miktzas ha'Yom Lav k'Kulo does not require that she bleed constantly for 24 hours! Alternatively, perhaps our text is missing Lamed-Mem. It should say "l'Man d'Amar Miktzas..." i.e. this is how we find a Zavah Gedolah according to this opinion.

3)

TOSFOS DH Mi she'Amar Hareini Nazir Megale'ach Yom Sheloshim v'Echad

úåñôåú ã"ä îé ùàîø äøéðé ðæéø îâìç éåí ùìùéí åàçã

(SUMMARY: Tosfos points out that Amora'im gave two explanations of this.)

áôø÷ ÷îà (ìòéì ãó ä:) îééúéðï ìéä åôé' øá îúðà åáø ôãà ëãàéú ìäå.

(a)

Reference: Above (5b) we brought this. Rav Masne and Bar Pada explained it like they hold (because Stam Nezirus is 30 days, or we decree due to one who accepted 30 full days, respectively).

4)

TOSFOS DH she'Yom Lamed Oleh Lo Min ha'Minyan

úåñôåú ã"ä ùéåí ì' òåìä ìå îï äîðéï

(SUMMARY: Tosfos explains this according to each Amora.)

ìøá îúðà òåìéï ìîðéï éîé ðæéøåú ãøàùåï ãîãàåøééúà ì' åëï ìîðéï ùðé òåìä ìå îãàåøééúà ãáòéðï ùìùéí ãàåøééúà

(a)

Explanation: According to Rav Masne, it counts for the count of the first Nezirus, which mid'Oraisa is 30 days, and also for the second count mid'Oraisa, for we require 30 mid'Oraisa;

åìáø ôãà àéï öøéê ìîðåú ðæéøåú øàùåï ùëáø ðùìí îéåí ë"è åúâìçú øàùåðä ðòùéú áéåí ì' ëãéï úåøä

1.

According to Bar Pada, it need not count for the first, since he already finished from day 29. He shaved on day 30, like Torah law.

åã÷àîø áîúðéúéï ãéåí ì' òåìä ìå îï äîðéï

2.

Implied question: Why does the Mishnah say that day 30 counts towards the count?

äééðå ìòðéï ðæéøåú ùðé ëãé ùâí úâìçú ùðéä úäéä áéåí ì' ùäøé âéìç áéåí [ùùéí] çñø àçã.

(b)

Answer: It counts towards the second Nezirus, so the shaving will be on day 30, for he shaved [the second time] on day 59.

5)

TOSFOS DH Hareini Nazir v'Nitma Yom Lamed Soser ha'Kol

úåñôåú ã"ä äøéðé ðæéø ðèîà éåí ì' ñåúø äëì

(SUMMARY: Tosfos explains that the Amora'im argue about whether the Stirah is mid'Oraisa or mid'Rabanan.)

ìøá îúðà ñåúø îï äúåøä åîáéà ÷øáï èåîàä åçåæø åîåðä ùìùéí éåí ðæéøåú èäøä

(a)

Explanation: According to Rav Masne, it cancels mid'Oraisa. He brings a Korban Tum'ah, and counts 30 days of Nezirus Taharah;

åìáø ôãà ñåúø äëì îãøáðï ãéåí ë"è ðùìí äðæéøåú åñåúø îãøáðï âæéøä ìäéëà ãàîø äøéðé ðæéø ì' éåí åàéðå îáéà ÷øáðåú ðæéø èîà.

(b)

Explanation: According to Bar Pada, it cancels everything mid'Rabanan, for on day 29 the Nezirus finished. He is Soser mid'Rabanan. This is a decree for when he said 30 days. He does not bring Korbanos Nazir Tamei.

6)

TOSFOS DH R. Eliezer Omer Eino Soser Ela Shiv'ah

úåñôåú ã"ä øáé àìéòæø àåîø àéðå ñåúø àìà ùáòä

(SUMMARY: Tosfos explains why he is not Soser 30.)

ìáø ôãà ìà âæøéðï

(a)

Explanation: According to Bar Pada; we do not decree;

åìøá îúðà àìéáà ãø"à ñ"ì î÷öú äéåí ëëåìå åàôéìå ðèîà ÷åãí äáàú ÷øáðåúéå

(b)

Explanation (cont.): According to Rav Masne, R. Eliezer holds that Miktzas ha'Yom k'Kulo, and even if he became Tamei before bringing his Korbanos;

åøáðï àéú ìäå ãìà àîøé' î÷öú äéåí ëëåìå àìà äéëà ãäáéà ÷øáðåúéå áèäøä áéåí ì' ãéöà ëàéìå äáéàí áéåí ì' åàçã.

1.

Rabanan hold that we say Miktzas ha'Yom k'Kulo only when he brought his Korbanos in Taharah on day 30. He was Yotzei as if he brought them on day 31.

7)

TOSFOS DH Hareini Nazir Lamed Yom Nitma Yom Lamed Soser Es ha'Kol

úåñôåú ã"ä äøéðé ðæéø ì' éåí ðèîà éåí ì' ñåúø àú äëì

(SUMMARY: Tosfos explains why R. Eliezer agrees to this.)

åìà ôìéâ ø"à ìøá îúðà ãàîø ãñúí ðæéøåú ì' éåí

(a)

Explanation: R. Eliezer does not argue [that he cancels 30 days], according to Rav Masne, who holds that Stam Nezirus is 30 days;

åäëà îéúåøà ãìéùðà ã÷àîø ì' äåé ëàéìå àîø ùìéîéí äéìëê àôé' ìø"à ãàîø ãî÷öú äéåí ëëåìå ñåúø äëì

1.

Here, due to an extra word, that he said Sheloshim, it is as if he said "full days." Therefore, even according to R. Eliezer, who says that Miktzas ha'Yom k'Kulo, he cancels everything;

åìáø ôãà ãìéú ìéä î÷öú äéåí ëëåìå äëà ãàîø (äâäú áøëú øàù) ì' äåé îîðéï äðæéøåú ëéåï ùôéøù ì' éåí

2.

According to Bar Pada, who does not hold that Miktzas ha'Yom k'Kulo, here that he said 30, it is from the Minyan of Nezirus, since he specified 30 days.

åà"ú î"î àîàé ñåúø äëì ìø"à

(b)

Question: Still, why does he cancel everything according to R. Eliezer?

äà ìø"à ãøéù ì÷îï ááøééúà ãäøéðé ðæéø îàä éåí åðèîà éåí îàä éëåì éñúåø äëì ú"ì åäéîéí äøàùåðéí éôìå îëìì ãàéëà àçøåðéí åæä àéï ìå àçøåðéí

1.

Below, R. Eliezer expounds in a Beraisa (19b) that [if one said] "I am a Nazir for 100 days", and he became Tamei on day 100, one might have thought that he cancels everything! It says "veha'Yamim ha'Rishonim Yiplu" - this implies that there are latter days, and [this person] has no latter days.

åä"ð ëé ðèîà áéåí ì' àéï ìå àçøåðéí åäì"ì ãìà ñúø äëì

2.

Also here, that he became Tamei on day 30, he has no latter days. We should say that he does not cancel everything!

åð"ì ãëéåï ãàîø ì' à"ë éåí ì' äåé éåí îìàú åãøùéðï åæàú úåøú äðæéø áéåí îìàú ðèîà áéåí îìàú úï ìå úåøú ðæéø

(c)

Answer: It seems to me that since he said 30, if so day 30 is Yom Melos, and we expound Zos Toras ha'Nazir b'Yom Melos" - if he became Tamei on Yom Melos, give to him the law of a Stam Nazir (30 days).

åì÷îï ðîé ááøééúà âáé ðèîà áñåó îàä ìà ÷îîòéè ìäå îåäéîéí éôìå àìà ãàéðå ñåúø ëì îàä àáì ùìùéí éåí åãàé ñåúø

(d)

Support: Also below (19b) in the Beraisa, regarding one who became Tamei at the end of 100 days, we do not exclude them from "veha'Yamim ha'Rishonim Yiplu" only that he does not cancel all 100, but surely he cancels 30 days;

1.

Note: I do not know that why Tosfos says that we exclude them (plural). The other case excluded there, one who became Tamei on his first day, does not cancel 30 days!

ëã÷úðé áñîåê áîúðé' ðèîà éåí îàä ãìø"à ñåúø ùìùéí

2.

This is like our Mishnah teaches below. If he became Tamei on day 100, according to R. Eliezer he cancels 30 days.

àáì áøéùà ëé àîø äøéðé ðæéø ñúîà ã÷àîø ø"à àéðå ñåúø àìà ùáòä ëé ðèîà áéåí ùìùéí

(e)

Distinction: However, in the Reisha, when he said Stam "I am a Nazir" R. Eliezer says that he cancels only seven when he became Tamei on day 30.

ìáø ôãà ðéçà îùåí ãîéåí ë"è ôñ÷ îðéï ðæéøåúå åéåí ùìùéí àéðå éåí îìàú ëéåï ãìà àîø ùìùéí áôéøåù

(f)

Explanation: According to Bar Pada, this is fine. He finished his Nezirus on day 29. Day 30 is not Yom Melos, since he did not explicitly say 30;

åâí ìú"÷ ãñåúø àéðå àìà îãøáðï ìáø ôãà åìà îééúé ÷øáï èåîàä

1.

Also the first Tana, who says that he is Soser, this is only mid'Rabanan according to Bar Pada. He does not bring a Korban Tum'ah;

åìøá îúðà ðîé ã÷àîø î÷öú äéåí ëëåìå äéìëê éåí ì' àéðå éåí îìàú ãäåé ëàéìå ëìä ëì àåúå éåí [ëéåï] ãòùä î÷öú áðæéøåú

(g)

Explanation (cont.): Also according to Rav Masne, who says that Miktzas ha'Yom k'Kulo, therefore day 30 is not Yom Melos, since it is as if the day finished, since he conducted part of the day in Nezirus.

àáì áñéôà îçùá ëàéìå àîø ùìéîéí ìøá îúðà ìà àîøéðï î÷öú äéåí ëëåìå äéìëê äåé ùôéø éåí ùìùéí îìàú

1.

However, in the Seifa, it is considered as if he said 30 full days according to Rav Masne. We do not say Miktzas ha'Yom k'Kulo. Therefore, day 30 is Yom Melos.

ãìëê ñåúø ìø' àìéòæø îãøùà ãæàú úäéä úåøú äðæéø

2.

This is why he cancels 30 days according to R. Eliezer from the Drashah Zos Tihyeh Toras ha'Nazir.

16b----------------------------------------16b

åìúðà ÷îà ãàîø äëì ñåúø áðæéø ñúîà ìøá îúðà äåé îï äúåøä ãäåé îîðéï äðæéøåú åî÷öú äéåí ëëåìå ãàîøé øáðï äéëà [ãìà] ðèîà,

3.

According to the first Tana, who says that he cancels everything regarding a Stam Nazir, according to Rav Masne this is mid'Oraisa, for it is part of the count of Nezirus. Rabanan say Miktzas ha'Yom k'Kulo [only] when he did not become Tamei.

äâä"ä åáñéôà ãäøéðé ðæéø îàä éåí åðèîà éåí îàä ñåúø [ùìùéí] ìøáé àìéòæø îãøùà ãæàú úäéä åâå'

(h)

Comment: In the Seifa, when he said "I am a Nazir for 100 days", and he became Tamei on day 100, he cancels 30 days according to R. Eliezer from the Drashah Zos Tihyeh...

åö"ì ìøá îúðà îàé ùðà îøéùà ëé ðãø ñúí åðèîà éåí ùìùéí ãçùáéðï ìéä ìøáé àìéòæø àìéáà ãøá îúðà ëðèîà àçø îìàú åîùåí î÷öú äéåí ëëåìå

(i)

Question: According to Rav Masne, what is the difference between the Reisha, when he vowed Stam? We consider it according to R. Eliezer, according to Rav Masne, as if he became Tamei after Melos, because Miktzas ha'Yom k'Kulo;

äëé ðîé ëé ðãø îàä éåí ðçùáéä ìéåí îàä ëàçø îìàú ãðéîà î÷öú äéåí ëëåìå

1.

Also here, when he vowed for 100 days, we should consider day 100 like after Melos, for we should say Miktzas ha'Yom k'Kulo!

åúéøöå äúåñôåú ìòéì (ãó å:) ãîééøé ãàîø äøéðé ðæéø îàä éåí ùìéîéí åáæä ðéçà ãäùúà ìéëà ìîéîø î÷öú äéåí ëëåìå

(j)

Answer: Tosfos answered above (6b) that we discuss when he said "I am a Nazir for 100 full days." Now, we cannot say Miktzas ha'Yom k'Kulo.

åáäëé äñåâéà îúééùáú áô"÷ (ùí) ãîééúé äê ãðæéø ñúí (äâäú îäø"á øðùáåøâ) åðèîà éåí ùìùéí ëå' ñåúø äëì

(k)

Support: Through this, the Sugya is resolved above (6b), which brings that if a Stam Nazir became Tamei on day 30, he cancels everything;

áùìîà ìøá îúðà àìà ëå' à"ì áø ôãà àéîà ñéôà ø' àìéòæø àåîø àéðå ñåúø ëé àí æ'

1.

Citation (6b): Granted, according to Rav Masne [this is fine, but it is difficult for Bar Pada...] Bar Pada can say "look at the Seifa! R. Eliezer says, he cancels only seven."

åäùúà äéëé îåëç ìòåìí àéîà ìê îùê ðæéøåú ì' åäà ãàéðå ñåúø ëé àí æ' ìø"à [îùåí] ãàéï ëàï éîéí àçøåðéí

(l)

Question #1: What is the proof? I can say that the duration of Nezirus is 30 days. He cancels only seven according to R. Eliezer because there are no latter days!

åìøá îúðà ðîé îàé ãåç÷éä ãñáø ãî÷öú äéåí ëëåìå ìéîà èòîà ãø"à îùåí ãìéëà éîéí àçøåðéí

(m)

Question #2: Also according to Rav Masne, what forced him to say that [R. Eliezer] holds that Miktzas ha'Yom k'Kulo? He should say that R. Eliezer's reason is because there are no latter days!

åìîàé ãôøéùé' ðéçà ãàí äéä éåí ùìùéí îîðéï äðæéøåú ìáø ôãà åìøá îúðà ðîé àé ìàå ãàîøéðï î÷öú äéåí ëëåìå äéä ñåúø äëì îãøùà ãæàú úåøú äðæéø ò"ã ëà"ï äâä"ä:

(n)

Answer #1: This is fine based on what I explained that if day 30 were part of the Minyan of Nezirus according to Bar Pada, and also according to Rav Masne, if we would not say Miktzas ha'Yom k'Kulo it would cancel everything due to the Drashah of Zos Toras ha'Nazir b'Yom Melos. Until here is the comment.

æàú äâä"ä îîåøé øáéðå éöç÷ áäø' éöç÷ æö"ì,

(o)

Comment: This [coming] comment is from my Rebbi, R. Yitzchak ben R. Yitzchak.

ðøàä ãìë"ò áéï ìøá îúðà åìáø ôãà ÷øà ãæàú úåøú äðæéø å÷øà ãéîéí äøàùåðé' àééøé áîàä ùìéîéí.

(p)

Answer #2: It seems that all, i.e. both Rav Masne and Bar Pada expound Zos Toras ha'Nazir. The verse "veha'Yamim ha'Rishonim Yiplu" discusses [one who accepted] 100 full days.

ðøàä ãìôé äâä"ä æàú ø"ì ãìà áðæéøåú îåòèú ãøùà ãæàú ëãôøéùé' áô"÷ (âí æä ùí) áùí îäø"ó ð"ò

(q)

Answer #3: Based on this comment (of my Rebbi), the Drashah of Zos does not refer to a small Nezirus, like I explained above (6b DH Amar), in the name of R. Peretz. (The Mishnah discusses one who said "100 days", without saying "full". It is a Gezeras ha'Kasuv that one who becomes Tamei on Yom Melos must observe another Stam Nezirus, even if we normally say Miktzas ha'Yom k'Kulo.)

åëï ãøùà ã÷øà ãîï äéîéí äøàùåðéí îëìì ãàéëà àçøåðéí [ìà] ãøùéðï áðæéøåú îåòèú àìà áðæéøåú àøåê ãìîàä éåí åáäëé ðîé îúééùá äñåâéà.

1.

Similarly, the Drashah "veha'Yamim ha'Rishonim" implies that there are latter days', does not refer to a small Nezirus, rather, to a long Nezirus [e.g.] of 100 days. Like this, the Sugya is resolved.

8)

TOSFOS DH Hareini Nazir Me'ah Yom Nitma Yom Me'ah Soser ha'Kol (pertains to Amud A)

úåñôåú ã"ä äøéðé ðæéø îàä éåí ðèîà éåí îàä ñåúø äëì (ùééê ìòîåã à)

(SUMMARY: Tosfos explains why Rabanan say that he cancels everything.)

ùäåà àçøåï ùì ðæéøåúå åìøáðï ìà àîøéðï î÷öú äéåí ëëåìå äéëà ãðèîà åìà äáéà ÷øáðåúéå.

(a)

Explanation: This is the last day of Nezirus. Rabanan do not say Miktzas ha'Yom k'Kulo when he became Tamei and did not [already] bring his Korbanos.

9)

TOSFOS DH ul'R. Eliezer Eino Soser Ela Sheloshim (pertains to Amud A)

úåñôåú ã"ä åìøáé àìéòæø àéðå [ñåúø] àìà ùìùéí (ùééê ìòîåã à)

(SUMMARY: Tosfos explains this according to both Amora'im.)

îï äãéï äéä ìå ìñúåø äëì ìáø ôãà ãìà àîøéðï î÷öú äéåí ëëåìå

(a)

Explanation: It would be proper that he cancels everything according to Bar Pada, who holds that we do not say Miktzas ha'Yom k'Kulo;

åìøá îúðà ðîé ôøùéðï áô"÷ ãàîø ùìéîéí åäéä ìå ìñúåø àú äëì àìà îãøùà ãæàú úåøú äðæéø âæéøú äëúåá äåà ãàéðå ñåúø àìà ì' éåí.

1.

Also according to Rav Masne, we explained above (6b) that he said full days, and he should have cancelled everything, but the Drashah Zos Toras ha'Nazir b'Yom Melos is a Gezeras ha'Kasuv that he is Soser only 30 days.

10)

TOSFOS DH Nitma b'Yom Kuf Aleph Soser Sheloshim (pertains to Amud A)

úåñôåú ã"ä ðèîà áéåí ÷"à ñåúø ùìùéí (ùééê ìòîåã à)

(SUMMARY: Tosfos explains why he cancels 30 days.)

îãøáðï áòìîà äåà åìëê àéðå ñåúø àìà ùìùéí

(a)

Explanation: This is merely mid'Rabanan. Therefore, he cancels only 30;

ãäåàéì åéåí ÷"à éåí úâìçú åéåí äáàú ÷øáðåúéå âæøé' àèå äéëà ãðèîà áéåí ùìùéí äéëà ãàîø äøéðé ðæéø ñúîà åäåé (ëîå) éåí ùìùéí éåí úâìçú îä"ú

1.

Since day 101 is the day of shaving and bringing Korbanos, we decree due to when he became Tamei on day 30 when he said Stam "I am a Nazir", and day 30 is the day of shaving mid'Oraisa;

ìøá îúðà îùåí ãàîø î÷öú äéåí ëëåìå åìáø ôãà ùîéåí ë"è ðùìí äðæéøåú åáéåí ùìùéí îâìç îä"ú

i.

According to Rav Masne, this is because he says Miktzas ha'Yom k'Kulo. According to Bar Pada, it is because Nezirus finished on day 29, and on day 30 he shaves mid'Oraisa.

åàí ðèîà áéåí ùìùéí ñåúø ìøá îúðà îä"ú åâæøé' éåí ÷"à àèå éåí ùìùéí

(b)

Explanation (cont.): If he became Tamei on day 30, according to Rav Masne he cancels mid'Oraisa. We decree day 101 due to day 30;

åìáø ôãà áéåí ùìùéí ñåúø îãøáðï àèå äéëà ãàîø äøéðé ðæéø ùìùéí

1.

According to Bar Pada, on day 30 he is Soser mid'Rabanan, due to when he said "I am a Nazir for 30";

åëï ðèîà áéåí àçã åîàä ùäåà éåí úâìçú âæøå àèå éåí ì' ãàé ìà äà ìà ÷ééîà äà ùâí éåí ì' äåà éåí úâìçú

2.

Similarly, when he became Tamei on day 100, which is the day of shaving, they decreed day 101 due to day 30. If not for this decree [of day 100], this decree [of day 30] would not endure, for also day 30 is the day of shaving.

åä"ä ìòéì äåä îöé ìîéúðé äëé âáé äøéðé ðæéø ðèîà éåí ì"à ãñåúø äëì îãøáðï

(c)

Observation: Also above, we could have taught so regarding [one who said] "Hareini Nazir." If he became Tamei on day 31, he cancels everything mid'Rabanan;

[àáì] åãàé ðèîà éåí ÷"á àéðå ñåúø ùìùéí ø÷ [ùáòä] ùéèäø åéáéà ÷øáðåúéå.

1.

However, surely if he became Tamei on day 102, he is not Soser 30, rather, only seven, so he can become Tahor and bring his Korbanos.

11)

TOSFOS DH v'R. Eliezer Omer Eino Soser Ela Zayen (pertains to Amud A)

úåñôåú ã"ä åø"à àåîø àéðå ñåúø àìà æ' (ùééê ìòîåã à)

(SUMMARY: Tosfos explains why it is not Soser even mid'Rabanan.)

ãìà âæø éåí ÷"à àèå éåí ì' ãáéåí ì' âåôéä ìà ñúø ìø' àìéòæø

(a)

Explanation: He does not decree day 101 due to day 30, for day 30 itself does not cancel 30 according to R. Eliezer.

åàôé' ìáø ôãà ãàîø äøéðé ðæéø ñúîà åðèîà éåí ì' (äâäú îäø"á øðùáåøâ) ãðæéøåúå ôñ÷ ëáø îéåí ë"è åéåí ì' äåé úâìçú îä"ú

1.

This is even according to Bar Pada, who says that if one said Stam "Hareini Nazir" and became Tamei on day 30, for his Nezirus already finished on day 29, and day 30 is the day of shaving mid'Oraisa. (Even though he does not say Miktzas ha'Yom k'Kulo, Tum'ah on day 30 does not cancel, for it is after Melos.)

àáì éåí ì' åàçã äåé éåí ãáúø úâìçú åäåé [ëîå] ÷"á.

(b)

Explanation (cont.): [Even though mid'Rabanan day 31 is Soser, like the previous Tosfos said, we need not decree day 101 due to] day 31, for it is after the day of shaving. It is like day 102. (Even though we do not decree about 101, the decree of day 31 will endure.)

12)

TOSFOS DH Mi she'Nadar v'Hu b'Beis ha'Kevaros

úåñôåú ã"ä îé ùðãø åäåà ááéú ä÷áøåú

(SUMMARY: Tosfos points out that the same applies to one who was Tamei when he vowed.)

åä"ä àí äéä èîà åðãø åáâî' îãîä ìäå.

(a)

Observation: The same applies if he was Tamei and vowed. The Gemara compares these [to each other].

13)

TOSFOS DH v'Afilu Hayah Sham Lamed Yom Ein Olin Lo Min ha'Minyan

úåñôåú ã"ä åàôé' äéä ùí ì' àéï òåìéï ìå îï äîðéï

(SUMMARY: Tosfos explains that this teaches that he does not bring Korban Tum'ah.)

ìòðéï (äâäú îìàëú ùìîä) ãàéðå îáéà ÷øáï èåîàä ãøçîðà îéòèéä î÷øáï [ëãîôøù] áâîøà

(a)

Explanation: [It does not count] regarding not bringing Korban Tum'ah, for the Torah excluded him from a Korban, like the Gemara explains.

àáì äà ôùéèà ãäéîéí àéðï òåìéï ãàôé' îðä áèäøä åðèîà ñåúø àú äøàùåðéí åë"ù ùàéï òåìéï ìå ëé èîà îòé÷øà.

1.

It was obvious that the days do not count [towards Nezirus Taharah]. Even if he counted in Taharah and became Tamei, he cancels the first days. All the more so they do not count when he was Tamei from the beginning!

14)

TOSFOS DH Yatza v'Nichnas Oleh Lo Min ha'Minyan

úåñôåú ã"ä éöà åðëðñ òåìä ìå îï äîðéï

(SUMMARY: Tosfos explains in what sense the day counts.)

îôøù áâî' éöà (ëï ðøàä ìäâéä) åäæä åùðä åðëðñ áå áéåí ùèáì áùáéòé

(a)

Explanation: The Gemara (19a) explains that he left, received Haza'ah (Mei Chatas was sprinkled on him) twice [on days three and seven] and entered the same day he immersed, on day seven;

òåìéï îï äîðéï ìòðéï æä ëùðèîà ñåúø àåúå îðéï åîúçééá (àåúå) ÷øáï èåîàä ãáàåúå éåí òöîå îúçéì ðæéøåú èäøä

1.

They count for him regarding this, that when he [reentered and] became Tamei [again], he is Soser [that day he started counting] and is obligated Korban Tum'ah, for on that day itself he began Nezirus Taharah.

åáâîøà ôìéâé ø' éåçðï åø"ì ëùðèäø àí öøéê ìçæåø åì÷áì ðæéøåú àå ñâé ìéä áîä ù÷éáì áéîé èåîàúå.

2.

In the Gemara, R. Yochanan and Reish Lakish argue about when he becomes Tahor, whether he must return and accept Nezirus again, or if it suffices what he accepted while he was Tamei.

15)

TOSFOS DH R. Eliezer Omer Lo Bo b'Yom

úåñôåú ã"ä ø"à àåîø ìà áå áéåí

(SUMMARY: Tosfos explains why R. Eliezer exempts from a Korban.)

ëìåîø àí ðëðñ áå áéåí ùðèäø àéï îáéà ÷øáï èåîàä òã éåí ùðé ùäúçéì äèäøä

(a)

Explanation: If he entered on the day he became Tahor, he does not bring a Korban Tum'ah unless it is [at least] the second day [from when] he began in Taharah;

ùðàîø åäéîéí äøàùåðéí éôìå ãáòéðï áñåúø ùéñúåø á' éîéí ãàæ îáéà ÷øáï èåîàä

1.

It says "veha'Yamim ha'Rishonim Yiplu." One who cancels must cancel at least two days, and then he brings Korban Tum'ah;

åä"ä ãîöé ìîéúðé ôìåâúééäå áðæéø èäåø ùðèîà áéåí øàùåï ùì ÷áìú ðæéøåúå (äâäú úåøú ðæéø) ãìøáðï îáéà ÷øáï èåîàä

(b)

Observation: Likewise, we could have taught their argument regarding a Nazir Tahor who became Tamei on the first day of acceptance of Nezirus. According to Rabanan he brings Korban Tum'ah;

åìø"à àéðå îáéà ÷øáï èåîàä àìà îåðä æ' éîé èåîàä åîæä åùåðä åèåáì åîåðä ë"è éåí ìéåí äøàùåï ùîðä åîâìç áéåí ì' ùäåà ì' åàçã ìðæéøåúå.

1.

According to R. Eliezer he does not bring Korban Tum'ah. Rather, he counts seven days of Tum'ah, receives Haza'ah twice, immerses and counts 29 days [in addition to] the first day he counted, and shaves on day 30, which is day 31 [of Taharah] of his Nezirus.

16)

TOSFOS DH Gemara ka'Savar R. Eliezer Kol Acher Melos Zayen Soser (pertains to the Gemara on the previous Mishnah, before DH Mi)

úåñôåú ã"ä âî' ÷ñáø ø"à ëì àçø îìàú æ' ñåúø (ùééê ìòéì ÷åãí ã"ä îé)

(SUMMARY: Tosfos explains how each Amora explains why he does not cancel everything.)

åìëê àåîø ãäøéðé ðæéø ñúí åðèîà éåí ùìùéí [ãàéðå] ñåúø ãìàçø îìàú äåà

(a)

Explanation: The reason why he says that [if one said] "Hareini Nazir" and became Tamei on day 30, he is not Soser [everything], for it is after Melos...

ìøá îúðà îùåí ãàîø î÷öú äéåí ëëåìå åìáø ôãà îéåí ë"è ðùìí ðæéøåúå.

1.

According to Rav Masne, this is because he says that Miktzas ha'Yom k'Kulo, and according to Bar Pada, on day 29 his Nezirus finished.

17)

TOSFOS DH Lo Palig R. Eliezer d'Amar Shleimim (pertains to the Gemara on the previous Mishnah, before DH Mi)

úåñôåú ã"ä ìà ôìéâ ø"à ãàîø ùìéîéí (ùééê ìòéì ÷åãí ã"ä îé)

(SUMMARY: Tosfos explains why R. Eliezer agrees according to both Amora'im.)

ìøá îúðà çùéá ìéä ëàéìå àîø ùìéîéí åìà àîø î÷öú äéåí ëëåìå äéìëê ñåúø äëì

(a)

Explanation: According to Rav Masne, it is as if he said "full days", and we do not say Miktzas ha'Yom k'Kulo. Therefore, he cancels everything;

åìáø ôãà ðîé ëé àîø ùìùéí áôéøåù çùéá ëàéìå àîø ùìéîéí ãìà àîø î÷öú äéåí ëëåìå äéìëê ìà ôìéâ ø"à ëìì.

1.

According to Bar Pada, when he explicitly said "30", and it is as if he said "full days", for he does not [ever] say Miktzas ha'Yom k'Kulo. Therefore, R. Eliezer does not argue at all.

18)

TOSFOS DH R. Yochanan Amar Nezirus Chalah Alav

úåñôåú ã"ä øáé éåçðï àîø ðæéøåú çìä òìéå

(SUMMARY: Tosfos explains that he is a Nazir in every respect.)

ìëì îéìé åìå÷ä áòåãå ùí àèåîàä àí äúøå áå ìöàú îîðå åàéðå éåöà (äâäú àåøç îéùåø) åàúâìçú åàùúééú ééï

(a)

Explanation: [Nezirus takes effect] for everything. He is lashed while there for Tum'ah, if they warned him to leave and he does not leave, and for shaving and drinking wine;

åëùéèäø àéï öøéê ìçæåø åì÷áì òìéå ðæéøåú.

1.

When he becomes Tahor, he need not accept Nezirus again.

19)

TOSFOS DH Misla Talya v'Kai

úåñôåú ã"ä îéúìà úìéà å÷àé

(SUMMARY: Tosfos explains that he is forbidden while it is suspended.)

åî"î ñ"ì (äâäú îäø"á øðùáåøâ) ãàñåø,

(a)

Explanation: Still (even though R. Yochanan holds that his Nezirus is suspended), he holds that he is forbidden.

20)

TOSFOS DH Misla (part 2)

úåñôåú ã"ä îéúìà (çì÷ á)

(SUMMARY: Tosfos explains that it is suspended regarding Korban Tum'ah.)

åëé îùëçú èäøä çééì

(a)

Citation of Gemara: When the Nezirus finds Taharah, it takes effect.

ôéøåù ãéï ðæéøåú èäøä ìòðéï äáàú ÷øáï

(b)

Explanation: The law of Nezirus Taharah [takes effect] regarding bringing a Korban [if he will become Tamei afterwards].

îéúìà úìéà å÷àé òã ùéöà îùí åéèäø åëé éèäø çééì îîéìà òìéä ìòðéï äáàú ÷øáï

1.

It is suspended until he leaves there (the cemetery) and becomes Tahor. When he becomes Tahor, it takes effect on him automatically regarding bringing a Korban.

åá÷éöåø äåä îöé ìîéîø ãçééì òìéä ðæéøåú îäùúà åì÷é òì úâìçú åééï åèåîàä.

(c)

Observation: He could have said concisely that Nezirus takes effect on him from now, and he is lashed for shaving, wine and Tum'ah.

21)

TOSFOS DH v'Reish Lakish Amar Ein Nezirus Chayil Alei

úåñôåú ã"ä åøéù ì÷éù àîø àéï ðæéøåú çééì òìéä

(SUMMARY: Tosfos explains that he must accept Nezirus again.)

áòåãå èîà òã ùéèäø åàæ éöèøê ìçæåø åì÷áì òìéå äðæéøåú

(a)

Explanation: [It does not take effect on him] while he is still Tamei, until he becomes Tahor. Then, he must return and accept Nezirus on himself again.

åá÷åðèøñ ôé' ãá÷áìä îåòèú ñâé ìåîø éçåì òìé äðæéøåú àå (äâäú áøëú øàù) àåîø äøéðé ëîå ùðãøúé

(b)

Explanation (Rashi): A small acceptance suffices, to say "the Nezirus should take effect on me", or "I am a Nazir like I vowed."

åáô"÷ ãðãøéí (ãó ã.) àîøé' ìø"ì ãòåáø ááì úàçø àí àéðå î÷áì ðæéøåú òìéå îéã ëùéèäø.

1.

In Nedarim, we say that according to Reish Lakish, he transgresses Bal Te'acher (delaying fulfilling a vow) if he does not accept Nezirus once he becomes Tahor.

22)

TOSFOS DH Korban Tum'ah Hu d'Lo Maisi

úåñôåú ã"ä ÷øáï èåîàä äåà ãìà îééúé

(SUMMARY: Tosfos explains the challenge against Reish Lakish.)

ãîòèéä ÷øà ì÷îï

(a)

Explanation: The verse excludes this (Korban Tum'ah), below.

äà îéçì çééì òìéä ðæéøåú ìòðéï ãì÷é àèåîàä àúâìçú åàééï.

(b)

Inference: Nezirus takes effect on him to be lashed for Tum'ah, shaving and wine.

23)

TOSFOS DH Amar Lei Eino b'Toras Tum'ah

úåñôåú ã"ä à"ì àéðå áúåøú èåîàä

(SUMMARY: Tosfos explains Reish Lakish's defense.)

ãìà çééì ðæéøåú ëìì.

(a)

Explanation: Nezirus does not take effect on him at all.