THE GISI TURKEL MASECHES NAZIR
REVIEW QUESTIONS ON GEMARA AND TOSFOS

Prepared by Rabbi Eliezer Chrysler
of Kollel Iyun Hadaf, Yerushalayim
daf@dafyomi.co.il    http://www.dafyomi.co.il


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NAZIR 57
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NAZIR 57 (11 Iyar) - dedicated by the Feldman family in memory of their mother, ha'Rabbanit Sara Dvosya bas Rav Mordechai (of Milwaukee), on the day of her Yahrzeit.

1)
(a) What does our Mishnah obligate two Nezirim to do if a witness testifies that he saw one of them become a Tamei Mes, but does not know which one?
(b) Is it necessary for one of the Nezirim to do this?
(c) Is the Tana speaking when the Nezirim themselves deny the testimony or when they are silent?
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2)
(a) What do the two Nezirim bring at the end of the initial thirty-day period?
(b) What does the Nazir who actually brings it stipulate?
(c) When are they permitted to drink wine and become Tamei Mes?
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3)
(a) What principle do we learn from Sotah (regarding Safek Tum'ah)?
(b) What is now the problem with our Mishnah?
(c) In order to resolve it, how do we establish the case?
(d) How does Rav Ashi prove this from the words of the witness cited in our Mishnah?
click for answer

4)
(a) What happens to Terumah that touched a Safek Tum'ah b'Reshus ha'Yachid?
(b) In that case, why do we not consider both Nezirim Vadai Tamei?
(c) If the source for 'Safek Tum'ah b'Reshus ha'Rabim Tahor' is also Sotah (i.e. we infer that Safek Tum'ah that is not in a Reshus ha'Yachid is Tahor), we should apply the same principle there (that it is only Vadai Tahor when it is possible to be true). In that case, how can we initially ask that, since there were three people present, the two Nezirim ought to be Tahor (seeing as that cannot possibly be true [and we know that one of them is definitely Tamei])?
(d) How will we reconcile this with the Sugya in Chulin, which learns 'Safek Tum'ah b'Reshus ha'Rabim Tahor' (not from a Chazakah, but) from Sotah?
click for answer


57b----------------------------------------57b

5)
(a) We learned in our Mishnah that two Nezirim who are Safek Tamei require shaving. How can the Tana permit a Safek Nazir to remove his Pe'os?
(b) What can we prove from the fact that Shmuel did not establish our Mishnah by a Gadol and that it is permitted because 'Hakafas Kol ha'Rosh Lo Shmah Hakafah?
(c) According to Mar Zutra, Shmuel's answer is referring to the Seifa (the Mishnah later which we have already discussed). What does the Tana say there?
click for answer

6)
(a) What did Rav Ada bar Ahavah ask Rav Huna, who forbids a Gadol to shave the Pe'os of a Katan?
(b) What did he comment, when Rav Huna replied that the barber was Chovah? Who was Chovah?
(c) What was the tragic result of Rav Ada bar Ahavah's careless comment?
(d) In which point did Rav Huna disagree with Rav Ada bar Ahavah?
click for answer

7)
(a) What does Rav Huna Darshen from the Pasuk in Kedoshim "Lo Sakifu Pe'as Roshchem, v'Lo Sashchis Es Pe'as Zekanecha"?
(b) Rav Ada bar Ahavah only queried him because he maintained that a man is forbidden to shave a Katan. Personally, he is even more lenient than Rav Huna. How does he explain "Lo Sakifu Pe'as Roshchem"?
(c) Seeing as "Lo Sakifu" obviously refers to the Nikaf (because the Torah writes "Pe'as Roshchem"), on what basis does Rav Ada bar Ahavah incorporate the Makif?
(d) How do we know that Rav Ada permits even a man to shave a Katan?
click for answer

8)
(a) What does Rav Ada bar Ahavah say about a woman ...
1. ... cutting her Pe'os?
2. ... shaving a Gadol?
(b) Like whom is the Halachah in all three points, Rav Huna or Rav Ada bar Ahavah?
(c) With which two concessions do they both agree?
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9)
(a) According to Rav Huna (who does not compare the Makif to the Nikaf), what will be the Din regarding a man shaving the Pe'os of a Nochri?
(b) What about shaving a woman?
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