Why does the Torah use the double expression "be'Fesa Pis'om"?
Rashi #1, Targum Onkelos and Targum Yonasan: "be'Fesa" refers to Oneis and "Pis'om", to Shogeg.
Rashi #2: The combined expression means that it happened all of a sudden (be'Oneis).
Rashi #3 (in Pesachim, 2b): "be'Fesa" refers to Oneis, and "Pis'om", to Meizid.
What are the implications of the word "ve'Chi Yamus Meis alav"?
Rashi: It implies that the Meis died in the tent where he happened to be.
Why does the Torah the word "Ve'gilach Rosho"?
Sifri: To teach us that, as opposed to a Metzora, he only needs to shave the hair of his head, and not that of his whole body. 1
Yeersushalmi Nazir, 6:3: To teach us that the Nazir is obligated to shave off all his hair, and that, if he leaves two hairs intact, he is not Yotzei. 2
Why does the Torah write both "be'Yom Taharaso" and "ba'Yom ha'Shevi'i'?
Rashi: To teach us that the Nazir shaves on the seventh day, but only after he has been sprinkled with the Mei Chatas, which renders him partially Tahor. 1
Sifri: The latter teaches us that it is only if he became Tamei Meis after adopting the Nezirus that he needs to shave the hair of his head, but not if he adopts the Nezirus when he is already Tamei Meis. 2
Seeing as the Torah writes "ba'Yom ha'Shevi'i Yegalchenu" why did it need to write "be'Yom Taharaso Yegalchenu"?
Yerushaomi Nazir, 6:3: To teach us that if the Tamei Nazir shaves during the seven days of Tum'ah he is Chayav to begin counting them again, 1
Sifri: To teach us that if the Tamei Nazir did not shave on the seventh day he may shave on the eighth or the ninth day 2 or by night 3 and that the same applies to a Nazir Tahor.
Nazir, 42a: To teach us that the Nazir must shave off his hair completely, and that if he leaves two hairs unshaven, he is not Yotzei. 4
See Torah Temimah, note 74.
Torah Temimah: As opposed to a Metzora who may only shave in the day.
Nazir (Ibid.): And we extrapolate from here that, if not for "Yegalchenu", he would only have needed to shave the majority of his hair, thereby teachg us the principle 'Rubo ke'Kulo' (doing the majority will suffice). See Torah Temimah, note 76.
