The reference numbers below that appear in parentheses (e.g., TY #43) represent vessels or parts of the structure of the Beis ha'Mikdash. The labeling follows that of the diagram of the Tiferes Yisrael. This diagram, which has been included in a separate mailing and can also be found on our site (at http://www.dafyomi.co.il/midos/mids-charts.htm), is printed both in the Tiferes Yisrael Mishnayos (Midos Chapter 2 or following Midos) and in Rav P. Kahati's Mishnayos (page 290, at the beginning of Midos).
[14a - 18 lines; 14b - 31 lines]
1)[line 2]לא סליק ליה הלין עשרהLO SALIK LEI HALEIN ASARAH- the remaining ten days do not count towards his Nezirus [since there is not enough time for his hair to grow]
2)[line 5]נזיר עולםNEZIR OLAM
(a)If someone says "I am a Nazir forever" or "I am a Nazir all the days of my life," he becomes a Nezir Olam and is a Nazir until the end of his life. Like a normal Nazir, he is not allowed to 1. cut his hair; 2. become Tamei by touching, or being in the same room as, a corpse; or 3. consume any products of the grapevine.
(b)A Nezir Olam differs from a normal Nazir in that he may cut off some of his hair at the end of every twelve months when his hair becomes heavy, but he may not shave it off completely. On the day that he cuts his hair, he brings the three Korbanos that a normal Nazir brings at the completion of the Nezirus period, namely a Chatas, an Olah and a Shelamim (see Background to Nazir 2:1a:c). If he becomes Tamei, he brings a Korban Tum'ah, shaves his hair and starts his Nezirus anew (just like any Nazir who becomes Tamei - see Background to Nazir 2:1a:b and RAMBAM Nezirus 3:12).
3)[line 7]נזיר שמשוןNEZIR SHIMSHON
A Nezir Shimshon is a Nazir until the end of his life (see previous entry), except that he may come in contact with a corpse (and does not have to bring a Korban for doing so). He is never allowed to cut his hair or drink wine.
4)[line 10]כמשה בשבעה באדר מאיK'MOSHE B'SHIV'AH B'ADAR, MAI?- What is the Halachah [if someone states, "I am] like [it was in the generation of] Moshe [who was born and passed away] on the seventh day of Adar? [Do we assume that he is accepting upon himself festivity similar to that which happened on the day that Moshe was born; or is he accepting Nezirus upon himself, (a) similar to that which happened on the day that Moshe died, when many people became Nezirim because of their grief? (TOSFOS); (b) since this phrase, which contains no explicit language of Nezirus, is a "Yad l'Nezirus" (see Background to Nazir 2:8) (SHITAH MEKUBETZES); (c) since the term of thirty days for a normal Nezirus is learned through a Gezeirah Shavah using the words "Yemei - Yemei" (in Bamidbar 6:13 and Devarim 34:8) from the thirty days of weeping and mourning for Moshe (KEREN ORAH, citing the Sifrei to Devarim ibid.)
5)[line 1]בימי צרעתוB'YEMEI TZARA'ATO (METZORA)
(a)THE PROCESS BY WHICH A METZORA BECOMES TAMEI - When a person develops a mark that looks like Tzara'as, a Kohen must ascertain whether or not it is a Nega Tzara'as. If it is indeed a Nega Tzara'as, the Kohen tentatively pronounces him Tamei for one week, making him a Metzora Musgar (Hesger Rishon). The Kohen returns after a week to see what changes, if any, occurred to the mark. If there are no changes, the person remains a Metzora Musgar (Hesger Sheni) and the Kohen returns after the second week. If there are still no changes the Kohen pronounces the person to be Tahor. If the Kohen confirms the Tum'ah of the Metzora due to the appearance of Simanei Tum'ah in the mark, the Kohen pronounces him a Metzora Muchlat. A Metzora Muchlat remains Tamei until his Simanei Tum'ah go away.
(b)The names and colors of four types of marks that make a person a Metzora are 1. Baheres, which is the color of snow; 2. Se'es, which is the color of clean, white newborn lamb's wool; 3. Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash; 4. Sapachas of Se'es, which is the color of the white membrane found on the inside of an egg.
(c)The Simanei Tum'ah for marks that appear on the skin (Nig'ei Basar) are:
1.the mark spreads (Pisyon); 2. at least two white hairs (Se'ar Lavan) grow inside the mark after the Nega Tzara'as appears; or 3. a patch of healthy skin (Michyah) appears in the middle of the Nega.
(d)THE PROCESS BY WHICH A METZORA BECOMES TAHOR - On the day that a Metzora is healed from his Tzara'as, he takes two kosher birds (Tziporei Metzora), a piece of cedar, some crimson wool and a hyssop branch. One of the birds is slaughtered over fresh spring water in a clay bowl. A Kohen dips the other bird, along with the other articles, into the spring water that is mixed with the blood and sprinkles it seven times on the Metzora. The living bird is sent away towards the fields. Both birds are Asur b'Hana'ah, but the Isur is removed from the living bird after it is sent off to the fields.
(e)The Metzora next shaves all places on his body that have a collection of hair and that are exposed, and immerses in a Mikvah. He is now considered Tahor to the extent that he may enter a settlement, but marital relations are forbidden (Moed Katan 7b). He waits seven days, and on the seventh day he once more shaves and immerses. He is now completely Tahor but is still a Mechusar Kaparah (see Background to Nedarim 35:9).
(f)On the eighth day, the Metzora must bring Korbanos to complete his Taharah. The animal Korbanos are two male sheep and one female sheep. One of the male sheep is offered as an Olah, the other as an Asham. The female sheep is offered as a Chatas. If he could not afford to buy all these animals, he is called a poor Metzora. The poor Metzora brings two turtledoves or two common doves as the Olah and the Chatas; however, a sheep is still brought as his Asham.
(g)The Metzora also brings a Log of olive oil to the Beis ha'Mikdash as part of his purification process. A Kohen lifts up and waves (Tenufah) the live Korban Asham with the Log of oil resting upon it. After the Asham is slaughtered, some of the blood is placed on the body of the Metzora: on the middle section of cartilage of the Metzora's right ear, on his right thumb and on his right big toe. These parts of his body must be in the Azarah at the time that the Kohen applies the blood. For this purpose he stands in the gate of Nikanor (TY #18; the eastern gate of the Azarah, named for the man who donated the brass doors of the gate; see Yoma 38a). Although all of the other gates of the Azarah had the Kedushah of the Azarah, Sha'ar Nikanor only had the Kedushah of Har ha'Bayis. The Chachamim arranged this so that the Metzora could stick his head, right hand and right foot into the Azarah while standing under the archway of the gate.
(h)After all of the Korbanos were offered, a Kohen pours some of the oil in his left hand and sprinkles it seven times towards the Kodesh ha'Kodashim. He must dip his right finger in the oil each time. Oil is also put on the body of the Metzora, on the places where the blood of the Asham was placed. The remainder of the oil in the Kohen's hand is placed on the Metzora's head. The rest of the Log which was not poured into the Kohen's hand was given to the Kohanim, and must be consumed by male Kohanim in the Azarah (it is one of the Kodshei Kodashim). (RAMBAM Hilchos Mechusarei Kaparah 4:2-3)