Explanation: [A Nazir] may remove the hair of his underarms and genital area;

Rav Nachman holds that since he removes all the hair of his head, this is not considered adornment for this man to remove hair of the underarms and genital area;

Pesak: The Halachah does not follow him. It is forbidden even for a Nazir.

Explanation: [R. Yochanan] does not have hair of the underarms. He himself says that one is liable for removing it!

Inference: Since we did not answer that he removed it with a scissors, this connotes that R. Yochanan forbids mid'Rabanan even with a scissors.

Explanation: He was liable to be lashed. His underarm became exposed, and [R. Ami] saw that he did not shave [there]. R. Ami told them "leave him! He is a Chaver (Chacham)."

Inference: Also here connotes that mid'Rabanan it is forbidden even with a scissors in the underarm and genital area. However, regarding other limbs we do not find an Isur according to this text.

Citation: Bahag, in Hilchos Nazir, says that Rav permits shaving his entire torso with a razor. We challenge him from a Beraisa. A man who shaves his underarms or the genital area is lashed!

Citation (cont.): We answer that Rav permits other limbs. We challenge this, for a Beraisa says that removing hair is not mid'Oraisa, rather, mid'Rabanan.

Explanation (Ri): We challenge [Rav] because the Beraisa taught Stam "removing hair", which connotes anywhere - other limbs, and also the underarms and genital area. This shows that also other limbs are forbidden!

We answer "rather, Rav said [that it is permitted] with a scissors." Since it says "Ela (rather)," this connotes that really, we discuss even the underarms and genital area. Rav said "with a razor"; this means with a scissors, [cutting the hairs very short] like a razor.

Inference: (We ask from a Beraisa that says that removing hair is forbidden mid'Rabanan.) This connotes that it discusses even the underarms and genital area, since it taught Stam;

We answer that R. Yochanan said that he is lashed, i.e. mid'Rabanan. Also the Beraisa that says that he is lashed, means mid'Rabanan.

Observation: According to the text of Bahag, it connotes that also other limbs, it is forbidden to remove hair.

Citation: In Halachah Pesukah of Rav Yehudai [Gaon], in Hilchos Nidah written by R. Yosef Tuv Elem, it says like in Bahag, but in the conclusion the text says "Rav said with a scissors", and it does not say "Ela";

Note: Rashi (Sukah 38b), Tosafists and others say that Rav Yehudai authored Hilchos Gedolos. Others, including Talmidei ha'Rif, attribute it to Rav Shimon Kaira. Our Tosfos connotes like the Rashba (Teshuvah 1:504) that both of them compiled Halachos; also he cites "Halachos Pesukos" of Rav Yehudai. R. Tam says that Rav Yehudai was blind, and his Talmidim wrote in his name, sometimes mistakenly.

Inference: This means that Rav said that one may remove hair from his entire torso with a razor, i.e. other limbs, like we establish it. "With a razor" that he said means like with a razor;

However, truly with a razor, surely he transgresses mid'Rabanan, like the Beraisa teaches.

Implied question: What was Rav's question from R. Chiya, whether or not one may shave?

Answer: [He asked about shaving] with scissors. R. Chiya answered him that even with scissors is forbidden, since Rav said back "but it will grow!", i.e. and it will pain him. If it were permitted with scissors, he could cut it with scissors!

Also Rav, who permits the entire body with scissors like a razor, this refers to other limbs. However, the underarms and genital area are forbidden with scissors.

Suggestion: Perhaps even though it is not written in Seforim "Ela", in any case it means as if it says Ela.

There are many cases in the Gemara like this. He returns to establish Rav's words to discuss the underarms...

Explanation: [Rav asked R. Chiya whether or not one may shave] the underarms and genital area. He answered that it is forbidden.

Version #1: According to the text of our Seforim, he asked about truly with a razor. R. Chiya forbade to him with a razor, but it is permitted with scissors.

Version #2: According to the Perush of Bahag, he asked about with scissors, and he forbade to him even with scissors.

Support: Rav said "but it will grow!" [If it were permitted with scissors], what was the question? He can cut it with scissors!

Explanation: Since in the end it will grow and pain him, even when he shaves it, this is not called adornment and beauty, since he shaves it only to be spared from pain.

Explanation: It does not keep growing, [un]like hair of the head, and there is no pain.

Comment: When one does not intend for beauty, rather, to be spared [from pain, the Isur of] "Kli Gever" does not apply. (Surely, Tosfos refers to the continuation of the verse "v'Lo Yilbash Gever Simlas Ishah", which also forbids men to adorn like women.)

Consequence: If so, one who looks in a mirror so he will not wound himself [when cutting his hair], this is permitted.

Support: R. Peretz says that his Rebbi, R. Shmuel of Avira, used a mirror when cutting his hair.

Remark: This was not explained.

Comment: [Rav Nachman asks] what does R. Yehoshua [say to] do to the intestines, so they will not Lisru?

Explanation #1: What will he do to the innards, so they will not spoil? Since he requests someone to vow corresponding to him to be a Nazir, if so, at the end of 30 days, when both of them shave, both need to wave the Chelev, and both of them shave before Tenufah;

If so, the Chelev will rot through the delay of burning it only after the two shavings!

Note: Why does Rav Nachman bar Yitzchak assume so? We find that Chelev not offered during the day may be offered at night! Be'er Moshe explains that he means that it is not honorable to delay Haktarah.

Implied question: When neither of them died, all agree that we do so. We bring Korban Tum'ah and Korban Taharah!

Answer: Then, no other solution is possible. However, in the Seifa, when one of them died, and it is possible to fix it through Ben Zoma's counsel without another Nezirus, R. Yehoshua should not say that another vows corresponding to him.

Explanation #2: "L'Dakeha" refers to the limbs of the Olah. They are not burned until both of them shave.

Objection #1: The primary Mitzvah of [shaving on] blood is not on the Olah, rather, on the Shelamim!

Objection #2: Why should the Kohen delay burning [the limbs] until after shaving? We do not find [that he must].

Conclusion: Explanation #1 is better.