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Nazir Chart #10

Nazir Daf 46a-b

EXPLANATION OF THE BERAISA THAT COMPARES A NAZIR "WHO HAS PALMS" TO ONE "WHO HAS NO PALMS" WITH REGARD TO THE MITZVAH OF TENUFAH
  (A)
THE HAVAH AMINA OF THE SUGYA 		(B)
THE CONCLUSION OF THE SUGYA 		(C)
RAVINA
(1*)
1) FIRST VERSION Just like Tenufah is not Me'akev(1) for one who has no palms, so, too, it is not Me'akev for one who has palms
(according to Rebbi Eliezer) 		Just like Tenufah is necessary for one who has palms, so, too, it is necessary for one who has no palms(2)
(like Beis Hillel) 		---
(1**)
2) SECOND VERSION (ACCORDING TO THE FIRST EXPLANATION IN TOSFOS) Just like Tenufah is Me'akev for one who has no palms(3), so, too, it is Me'akev for one who has palms
(according to the Rabanan who argue with Rebbi Eliezer) 		Just like one who has palms is able to do Tenufah, so, too, one who has no palms is able to do Tenufah(4) (same as
2:A)(5)
(like Beis Hillel)
3) SECOND VERSION (ACCORDING TO THE CONCLUSION OF TOSFOS) Just like Tenufah is Me'akev the Korban for one who has palms(6), so, too, it is Me'akev the Korban for one who has no palms (according to the Rabanan who argue with Rebbi Eliezer) Just like Tenufah is Me'akev the Korban for one who has palms, so, too, it is Me'akev the Korban for one who has no palms
(same as 3:A, but only according to Beis Shamai)(7) 		(same as 3:A,
but only according
to Beis Hillel) (8)
==========
FOOTNOTES:
==========
(1) The Gemara's Havah Amina here is that certainly Tenufah is not Me'akev if the Nazir has no palms, and such a person does not have to do Tenufah at all, not even with his arms. Per force the Beraisa must be in accordance with Rebbi Eliezer (who holds that Tiglachas is Me'akev), because according to the Rabanan no verse is needed to teach this for it is obvious that Tenufah is not Me'akev.
(1*) That is, according to the Girsa of "*Amar* Ravina" (as opposed to "*v'Amar* Ravina), which learns that Ravina is *not accepting* the Gemara's previous answer.
(1**) See ARZEI HA'LEVANON, who explains how, even according to the Lishna Kama (row 1), it is possible to justify the Girsa of "*Amar* Ravina." Tosfos does not discuss this point openly, though.
(2) That is, even though he has no palms, nevertheless he must do some form of Tenufah, such as Tenufah with his arms. (According to Rebbi Eliezer, this form of Tenufah is Me'akev, while according to the Rabanan, this form of Tenufah is only a Mitzvah l'Chatchilah and is not Me'akev.) This Beraisa is in accordance with Beis Hillel, who similarly compares a Nazir who has hair to a Nazir who has no hair to teach that even though he has no hair, he still must do some form of Gilu'ach (that is, he must pass the razor over his bald scalp -- see Insights).
(3) The Havah Amina is that Tenufah certainly *is* Me'akev for a Nazir who has *no* palms, since he is not fit for Tenufah at all ("Eino Ra'uy l'Bilah"). The verse is teaching that even when he *has* palms, Tenufah is Me'akev. According to Rebbi Eliezer, no verse is needed to teach this and therefore the Beraisa must be in accordance with the *Rabanan*, and the Rabanan agree to Rebbi Eliezer that Tenufah is Me'akev. (It is not entirely clear why no verse is needed to teach Tenufah is not Me'akev according to Rebbi Eliezer. If not for such a verse, might we not have thought that Tenufah is not Me'akev since, with regard to Kaparah, it is only "Sheyarei Mitzvah" (as Tosfos himself writes according to this version). The answer to this question appears to be that if Tenufah is not Me'akev (because, with regard to Kaparah, it is only "Sheyarei Mitzvah"), then even for one who has no palms, it cannot be Me'akev. The principle of "Kol she'Eino Ra'uy l'Bilah..." cannot apply if it is only Sheyarei Mitzvah. M. Kornfeld)
(4) That is, he is able to do Tenufah with his arms even if he has no palms, and the Beraisa is in accordance with *Beis Shamai* who learns from the words "Zos Toras" (written with regard to Tiglachas) that if the Nazir has no hair, the Nazir must pass the razor over his bald scalp. This is according to those who have the Girsa "*v'*Amar Ravina." According to those who have the Girsa "Amar Ravina," the Havah Amina is that the Beraisa is according to *Beis Hillel* who holds that a Nazir who has no hair must pass the razor over his bald scalp. The Beraisa is *not* in accordance with the opinion that holds that a bald Nazir has no way of rectifying his situation (because that opinion requires no verse to teach that Tiglachas (and Tenufah) is Me'akev; according to Rebbi Eliezer it is obvious, and according to the Rabanan, Tiglachas is certainly *not* Me'akev).
(5) That is, according to those who have the Girsa, "*Amar* Ravina," the Gemara is returning to what it thought originally, that perhaps Tenufah *is* Me'akev. The Beraisa, then, is teaching that according to Rebbi Eliezer Tenufah -- and Tiglachas -- are Me'akev, and it is in accordance with *Beis Hillel* who holds that a bald Nazir has no way of rectifying his situation. (Tosfos challenges this, asking that according to Rebbi Eliezer no verse is needed to teach that Tenufah and Tiglachas are Me'akev, as discussed above in footnote #4.)
(6) It is obvious to the Gemara that Tenufah is Me'akev the Korban Shelamim *even according to the Rabanan*, who hold that it is *not* Me'akev the Nazir from drinking wine. This is derived (Menachos 19a) from the words, "Ken Ya'aseh," or (as in our Gemara) from the words "Zos Toras."
(7) According to this explanation, the intention of the Gemara is to say that this Beraisa per force can be in accordance *only with Beis Shamai*, who hold that Tiglachas is Me'akev the Shelamim of a bald Nazir (and thus he cannot bring his Korbanos). According to Beis Hillel, however, a bald Nazir is able to bring his Shelamim even though he is unable to perform Gilu'ach. (At this point the Gemara holds that passing a razor over the scalp of a bald Nazir is *not* considered Gilu'ach. As for why it is necessary to pass the razor over his head at all, see Insights.)
(8) This is according to those who have the Girsa "*Amar* Ravina," according to which Ravina is switching the Machlokes between Beis Shamai and Beis Hillel and is explaining that *Beis Hillel* is the one who holds that a bald Nazir has no way of rectifying his situation. According to this Maskanah, even the Rabanan agree that Tenufah and Tiglachas are Me'akev the Korban even though they are not Me'akev the Nazir from drinking wine F.

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