1)

TOSFOS DH veha'Tanya

úåñôåú ã"ä åäúðéà

(SUMMARY: Tosfos gives two explanations of the argument about Ohel Zaruk.)

áúåñôúà (äâäú àåøç îéùåø åøù"ù) æø÷ úéáä îìàä ëìéí òì ôðé äîú èîàä ãäåé àäì æøå÷ åìà ùîéä àäì

(a)

Explanation #1: A Tosefta (Ohalos 9:5) teaches that if one threw a chest full of Kelim over a Mes, it is Tamei. This is Ohel Zaruk, which is not considered an Ohel [to block Tum'ah];

åàí äéúä îåðçú ùòåîãú áî÷åí àçã èäåøä ëéåï ãàéðä ææä îî÷åîä äùúà äåé àäì ÷áåò

1.

If it was stationary, i.e. it stands in one place, it is Tehorah. Since it does not move from its place, now it is a fixed Ohel.

àìîà ãàäì æøå÷ ìà ùîéä àäì ìø' éåñé áø"é

2.

Inference: Ohel Zaruk is not considered an Ohel according to R. Yosi b'Rebbi Yehudah.

àáì àí ôìéâé áàåéøà åâåùà ìà ÷ùéà ìéä îéãé îäê áøééúà ãàéëà ìàå÷îà ìôìåâúééäå áùéãä úéáä äîåðçú åàô"ä à"ø îèîà îùåí àåéøà

(b)

Distinction: However, if they argue about [whether Chachamim decreed about] the air or the earth, it is not difficult for him at all from this Beraisa, for we can establish their argument to be about a stationary chest or box. Even so, it says [that] Rebbi is Metamei due to the air;

àáì äùúà ãôìéâé áàäì æøå÷ ìà îúå÷îà ôìåâúééäå áîåðçú ãà"ë øáé ìà äåä îèîà ãàäì îòìéà äåà

1.

However, now that they argue about Ohel Zaruk, we cannot establish their argument regarding when it is stationary, for if so, Rebbi would not be Metamei, for it is a proper Ohel!

åîùðé ãë"ò îùåí àåéøà åàäì æøå÷ ìà ùîéä àäì ìø' éåñé áø' éäåãä

2.

We answer that all agree that they decreed about the air, and Ohel Zaruk is not considered an Ohel according to R. Yosi b'Rebbi Yehudah;

åàô"ä îùåí ãìà ùëéçà ìéëðñ áùéãä úéáä åîâãì ìà âæøå ìø' éåñé åäúðéà áðéçåúà åëå'

i.

Even so, since it is not common to enter in a chest, box or tower, they did not decree, according to R. Yosi [b'Rebbi Yehudah]. The Beraisa is b'Nichusa (a support).

ôéøåù àçø ìà ãë"ò îùåí âåùà îø ñáø àäì æøå÷ ùðëðñ áùéãä ùáäîä àå àãí îåìéëéí àåúå ùîéä àäì ìçåõ åìäôñé÷

(c)

Explanation #2: [The Gemara says that] no, all agree that they decreed about the earth. [R. Yosi b'Rebbi Yehudah] holds that Ohel Zaruk, i.e. he entered in a chest that an animal or person moves it, is considered an Ohel to separate and block [Tum'ah];

åö"ì ãòãéó îèìéú äîðôðôú ãúðï áîñ' àäìåú (ô"ç î"ä) ãàéï çåööéï áôðé äèåîàä åàéï îáéàéï

1.

Observation: We must say that it is better than a Talis raised in the wind. A Mishnah (Ohalos 8:5) teaches that it does not block Tum'ah or bring Tum'ah!

åäééðå èòîà ãäëà òãéó îùåí ãøâìé äàãí àå äáäîä äðåùàéí äùéãä åäúéáä ðåâòéí áàøõ àáì äèìéú îðôðôú áàåéø

2.

Explanation: Here it is better, because the legs of the person or animal carrying the chest or box touch the ground. The Talis is floating in the air. (This is clear from the Mishnah there. It says that if rocks hold down the corners of the Talis, and the wind raised the middle, it brings Tum'ah.)

åîø ñáø àäì æøå÷ ìà ùîéä àäì åäééðå ãàîø åäúðéà áðéçåúà

(d)

Explanation (cont.): [Rebbi] holds that Ohel Zaruk is not considered an Ohel. This is why it says veha'Tanya, b'Nichusa.

åëï áôéøåù ø"ç ø' éåñé áø' éäåãä àåîø úéáä ùäéà îìàä ëìéí åæø÷ä òì ôðé äîú èîàä ããîéà ìèìéú äîðôðôú ãàæìä ëåìä áàåéøà

(e)

Support: Also R. Chananel explained like this. R. Yosi b'Rebbi Yehudah says that if one threw a box full of Kelim over a Mes, it is Tamei, for this is like an airborne Talis. It is totally in the air;

åàí äéúä îåðçú òì âáé áäîä àå àãí äðåùàéï àåúä èäåøä ãàäì æøå÷ ëä"â ãøâìé äðåùàéí ðåâòéí áàøõ ùîéä àäì ìçåõ áôðé äèåîàä.

1.

If it was resting on an animal or person who carries it, it is Tehorah, for an Ohel Zaruk in such a case, that the legs of those carrying it touch the ground, is considered an Ohel to block Tum'ah.

2)

TOSFOS DH Hachi Garsinan v'Iy Bo'is Eima

úåñôåú ã"ä ä"â åàé áòéú àéîà

(SUMMARY: Tosfos explains the argument in this case.)

ãë"ò îùåí àåéøà âæøå åèòîà ãø' éåñé áø' éäåãä ãîèäø àó ëé ðîé âæøå òì àåéøà äééðå áòåîã òì äâùø ùì àøõ äòîéí àå ðëðñ á÷øåï åáñôéðä ãùëéçé ìäìê

(a)

Explanation: All agree that they decreed about the air. R. Yosi b'Rebbi Yehudah is Metaher because even when they decreed about the air, this refers to one who stands on a bridge of Eretz ha'Amim, or enters in a wagon or boat, which are common to go in them;

àáì áùéãä úéáä åîâãì ìà ùëéç ìà âæøå

1.

However, it is not common to enter in a chest, box or tower, so they did not decree.

åøáé ñáø àò"â ãìà ùëéç âæøå åäúðéà áðéçåúà äðëðñ áàøõ äòîéí áùéãä úéáä åîâãì èäåø á÷øåï åáñôéðä åáàñ÷øéà âåè"à áìò"æ

2.

Rebbi holds that even though it is not common, they decreed. The Beraisa is b'Nichusa. One who enters Eretz ha'Amim in a chest, box or tower is Tahor. One who enters in a wagon, boat or Askarya, i.e. a large ship with a mast [he is Tamei].

îùåè äñôéðä åëãàîø áòìîà (úòðéú ãó ëà.) àéìôà úìà ðôùéä áàñ÷øéà ãîëåúà

i.

[The ship is called] Askarya, for this is the mast, like we say elsewhere (Ta'anis 21a) "Ilfa hung himself from the mast of the ship."

àìîà àó ìø' éåñé áø"é ãîèäø áùéãä úéáä åîâãì îåãä á÷øåï åáñôéðä ãèîà ãîùåí (äâäú äá"ç) àåéøà âæøå

3.

Inference: Even R. Yosi b'Rebbi Yehudah, who is Metaher in a chest, box or tower, agrees that [one who enters] in a wagon or boat is Tamei, for they decreed about the air.

åàá"à äëà ùîà éåöéà øàùå åøåáå ìùí åìë"ò îùåí âåùà âæøå

(b)

Explanation (cont.): [The Gemara says that] alternatively, [they argue about whether or not we decree] lest he stick his head or the majority of his body to there. All agree that they decreed about the earth.

åùéãä úéáä åîâãì ãîèäø ø' éåñé áø"é îùåí ãñáø àäì æøå÷ ùîéä àäì åìà âæø ùîà éåöéà øàùå åøåáå ìçåõ

1.

R. Yosi b'Rebbi Yehudah is Metaher, because he holds that Ohel Zaruk is considered an Ohel, and he does not decree lest he stick out his head or the majority of his body;

ãàéï ôúç ùéãä úéáä åîâãì ðåçä ìéëðñ åìäåöéà åàéï ð÷ì ëì ëê ìäåöéà øàùå

2.

This is because the opening of the chest, box or tower is not comfortable to enter and leave, and it is not so easy to stick out his head;

àáì á÷øåï åáñôéðä îèîà îùåí ãâæø ùîà éåöéà øàùå åøåáå ìçåõ á÷øåï åáñôéðä åéàäì òì äâåùà ëé ð÷ì ìäåöéà øàùå åøåáå îñôéðä å÷øåï

(c)

Distinction: However, in a wagon or boat he is Tamei, for they decreed lest he stick his head or majority of his body outside of the wagon or boat, and tower above the earth, for it is easy to stick his head or majority outside of a boat or wagon;

åøáé ãîèîà àôé' áùéãä úéáä åîâãì âæø àôé' áäðê ãìîà éåöéà øàùå åøåáå ìçåõ.

1.

Rebbi is Metamei even in a chest, box or tower. He decrees even in these, lest he stick out his head or majority.

3)

TOSFOS DH veha'Tanya b'Nichusa ha'Nichnas...

úåñôåú ã"ä åäúðéà áðéçåúà äðëðñ...

(SUMMARY: Tosfos points out that Sugyos elsewhere hold like the first answer.)

îëìì ãá÷øåï åáñôéðä èîà àò"ô ùìà äåöéà øàùå åøåáå ãð÷ì äåà ìäåöéà á÷øåï åáñôéðä

(a)

Explanation: This implies that in a wagon or boat he is Tamei, even if he did not stick out his head or majority, for it is easy to stick out from a wagon or boat.

åääåà ãîééúé áô' áëì îòøáéï (òéøåáéï ì:) åáîñ' çâéâä (ãó ëä.) îääéà áøééúà ãäðëðñ ìàøõ äòîéí áùéãä úéáä åîâãì ãôìéâé ø' éåñé áø"é åøáé áàäì æøå÷ àé ùîéä àäì àé ìà

(b)

Implied question: We bring from this Beraisa in Eruvin (30b) and Chagigah (25a) of one who enters Eretz ha'Amim in a chest, box or tower, that R. Yosi b'Rebbi Yehudah and Rebbi argue about whether or not an Ohel Zaruk is considered an Ohel!

äééðå ëîàé (äâäú áøëú øàù) ãáòé ìîéîø áùéðåéà ÷îà ãôìéâé áàäì æøå÷

(c)

Answer: This is like we wanted to say here in the first answer, that they argue about an Ohel Zaruk;

àáì ìäðé ùéðåéà (äâäú áøëú øàù) áàøõ äòîéí ìà ôìéâé áàäì æøå÷ àáì ìâáé îú äåà ãôìéâé áä

1.

However, in these [latter] answers, regarding Eretz ha'Amim, they do not argue about Ohel Zaruk. However, they argue about it (Ohel Zaruk) regarding a Mes;

ëãúðéà åàí äéúä îåðçú (äâäú äá"ç) èäåøä ãàäì æøå÷ ùîéä àäì

2.

(Beraisa): If it was stationary, it is Tehorah, for Ohel Zaruk is considered an Ohel;

åääéà ø' éåñé áø"é àáì øáé îèîà ãàäì æøå÷ ìà ùîéä àäì.

i.

That is like R. Yosi b'Rebbi Yehudah. Rebbi is Metamei, for he holds that Ohel Zaruk is not considered an Ohel.

4)

TOSFOS DH Ileima bi'Nezirus Mu'etes Ha Ba'i Gidul Se'ar

úåñôåú ã"ä àéìéîà áðæéøåú îåòèú äà áòé âéãåì ùéòø

(SUMMARY: Tosfos explains why it must discuss a long Nezirus.)

åîàé ÷àîø àéðå îáèì ä÷åãîéí åäìà òì ëøçéä éñúåø ÷åãîéï,

(a)

Explanation: [Since he must grow his hair,] how can we say that he is not Mevatel the previous days? B'Al Korcho, he cancels the previous days!

àìà ìàå áðæéøåú îøåáä å÷úðé îúçéì åîåðä îéã ãùîòéðï îúçéì åîåðä ìàçø éîé ñôøå àìîà éîé ñôøå àéï òåìéï

1.

Rather, it is a long Nezirus, and it teaches that he begins and counts immediately. This teaches that he begins and counts after Yemei Sifro. This implies that Yemei Sifro do not count.

5)

TOSFOS DH Ileima (part 2) (pertains to Amud B)

úåñôåú ã"ä àéìéîà (çì÷ á) (ùééê ìòîåã á)

(SUMMARY: Tosfos explains when days of Tzara'as count for him.)

äåà îåúéá ìä åäåà îôø÷ ìä áðæéøåú áú çîùéí éåí

(a)

Citation of Gemara: [Rav Sharbiya] asked the question, and answered it. It is a Nezirus of 50 days.

àééøé îúðé' åäééðå ðæéøåú îåòèú ãøá (äâäú áøëú øàù) çñãà

(b)

Explanation: This (Nezirus of 50 days) is what our Mishnah discusses. This is the small Nezirus of Rav Chisda.

åä"÷ ìà ùðå àìà ðæéøåú îåòèú ëìåîø (àé) ùàéï ìå ìòùåú ø÷ éîé ðæéøåú îåòèú ëùäúçéìä (äâäú îäø"á øðùáåøâ) éîé öøòúå

1.

It means as follows. This is only for a small Nezirus, i.e. he needed to observe only the days of a small Nezirus when the days of his Tzara'as began;

ëâåï ãéúéá òùøéí áðæéøåú åàéúéìéã áéä öøòú ãîâìç áöøòúå åäãø éúéá ùìùéí éîéí ãðæéø ãäà àéú ìéä âéãåì ùéòø

2.

E.g. he observed 20 days of Nezirus, and Tzara'as came on him. He shaves for his Tzara'as [after it goes away], and returns to observe 30 days of Nezirus, for [after this] he has growth of hair;

ëìåîø åáëä"â ãéï äåà ùìà éòìå éîé öøòúå ëì òé÷ø åãéï äåà ùìà éáèì ä÷åãîéï

3.

I.e. in such a case it is proper that the days of Tzara'as not count at all, and it is proper that they not cancel the previous days;

ùàí éîé âîøå åéîé ñôéøå (äâäú áøëú øàù) éòìå ìðæéøåú ùáòä éîéí àå àøáò (àå) òùø éîéí ëôé îä ùéòìå öøéê äåà ìäåñéó òì äðãø ëãé ùéäà ùí âéãåì ùéòø

i.

If Yemei Gamro and Yemei Sifro would count for his Nezirus seven days or 14 days, according to how many days they were, he must add to the vow, in order that there will be [30 days] growth of hair;

åáëé äàé âååðà àééøé îúðéúéï åðæéøåú áú çîùéí ìàå ãåå÷à ãäåà äãéï ìðæéøåú áú àøáòéí (îëàï îòîåã á) äéëà ãàéúéìéã áéä öøòú ìñåó òùøä éîéí

ii.

Our Mishnah discusses such a case. It need not be a Nezirus of precisely 50 days. The same applies to a Nezirus of 40 days, when he developed Tzara'as at the end of 10 days.

55b----------------------------------------55b

åæä äëìì ðæéøåú îåòèú ÷øé î÷åí ùàéï ìå ìîðåú ø÷ ì' éåí îùäúçéì äöøòú òã ñåó éîé ðæéøåúå

(c)

Summation: This is the general rule. "A small Nezirus" is called when he needs to count only 30 days from when Tzara'as began until the end of his Nezirus.

àáì áðæéøåú îøåáä ëìåîø ëùäúçéì öøòúå äéä ìå ìîðåú òãééï ùìùéí åà' éåí àå ùìùéí åùðéí éîéí ìðæéøåú åë"ù éåúø ëâåï ðæéøåú áú çîùéí åà' àå éåúø åàéúéìéã áéä öøòú áë'

(d)

Distinction: However, a big Nezirus, i.e. when his Tzara'as began he needed to count still 31 or 32 days of Nezirus, and all the more so more, e.g. a Nezirus of 51 or more days, and he developed Tzara'as after 20 days...

àæ åãàé ìà úåëì ìåîø ãëì éîé öøòúå àéðï òåìéí ëì òé÷ø ãáîðéï äéîéí äòåãôéí (äâäú áøëú øàù) îéäà éòìå ìå

1.

Then, surely you cannot say that all the days of Tzara'as do not count at all. At least the number of excess days [remaining above 30] count for him!

ëâåï îé ùðãø çîùéí åùìùä åéúéá òùøéí åàéúéìéã áéä öøòú àøáòä (äâäú áøëú øàù) òùø éåí ùìùä îéîé öøòúå éòìå åàçã òùø ìà éòìå

2.

E.g. if one vowed 53 days, and observed 20 days and developed Tzara'as [for] 14 days. Three days of Tzara'as count for him, and 11 days do not count.

åöøéê äåà ìîðåú òì [òùøéí] åùìùä ì' éåí ãáôçåú ìà éäéå ìå âéãåì ùòø åäééðå ãð÷è åäãø éúéá ùìùéí éîéí ãðæéø.

3.

He must count in addition to the 23 days, [another] 30 days, for in less than this he will not have [enough] growth of hair. This is why it says "he observes [another] 30 days of Nezirus."

6)

TOSFOS DH Ochel b'Kodshim Le'acher Shishim Yom

úåñôåú ã"ä àåëì á÷ãùéí ìàçø ùùéí éåí

(SUMMARY: Tosfos explains why he is permitted only after 60 and 120 days.)

îùåí ãñô÷ îöåøò äåà åàñåø ìàëåì á÷ãùéí òã ùéèäø îñô÷ öøòúå åéáéà ÷øáðåú îöåøò ãîçåñø ëôåøéí àñåø ìàëåì á÷ãùéí

(a)

Explanation: This is because he is a Safek Metzora, and he may not eat Kodshim until he becomes Tahor from his Tzara'as and brings Korbanos Metzora, for a Mechusar Kipurim may not eat Kodshim;

àáì îùåí ðæéøåú èîà ìà îéúñø á÷ãùéí àò"â ãöøéê ðîé ìäáéà ÷øáï îùåí ãàéï èåîàä éåöàä òìéå îâåôå ìà îé÷øé îçåñø ëôåøéí

1.

However, due to being a Nazir Tamei, he is not forbidden Kodshim. Even though he must bring a Korban, because the Tum'ah does not come out from his body, he is not called Mechusar Kipurim.

ëãàîøéðï áô' àøáòä îçåñøé ëôøä (ëøéúåú é.) ããå÷à áîé ùèåîàúå éåöàä îâåôå ÷øé îçåñø ëôåøéí

2.

Support: We say so in Kerisus (10a). Only one whose Tum'ah comes out from his body is called Mechusar Kipurim.

ëéöã ðæø ðæéøåú ùìùéí éåí åáéåí äøàùåï àéøò ìå ñô÷ èåîàä åñô÷ èåîàú öøòú ãñô÷ àí ôøçä áå öøòú îîù àí áåä÷ äåà

(b)

Explanation (cont.): What is the case? He vowed Nezirus for 30 days, and on the first day occurred Safek Tum'ah (of Mes) and Safek Tum'as Tzara'as, i.e. it is a Safek if real Tzara'as broke out on him, or mere white patches [that are not among the Tamei appearances].

åäùúà îéäà áúø ãðúøôà ìâîøé îæä åùåðä åèåáì åðèäø îñô÷ èåîàú îú (äâäú áàø îùä) ìñåó ùáòä

1.

Now, after he totally healed, he receives Haza'ah [on day three] and repeats [on day seven] and immerses, and he is Tahor from Safek Tum'as Mes, at the end of seven days.

áà ìå ìâìç ëãéï ðæéø èîà àå ëãéï îöåøò ùðúøôà àåîøéí ìå ìäîúéï îìâìç òã ùìùéí éåí [ãàéîà] ðæéø èäåø âîåø àúä ùìà ðèîàú

2.

If he wants to shave like the law of Nazir Tamei, or like a Metzora who healed, we tell him to delay shaving until 30 days, for I can say "you are a totally Tahor Nazir. You did not become Tamei";

åðæéø èäåø àéðå îâìç úåê ùìùéí àìà òì äãîéí áñåó ùìùéí éåí ëùðâîø ðæéøåúå

3.

A Nazir Tahor may not shave within 30 days, only after bringing Korbanos at the end of 30 days, when his Nezirus is finished.

ëãëúéá úòø ìà éòáåø òì øàùå òã îìàú éîé ðæøå ìñåó ùìùéí éåí îâìç åîùôèé äáàú ÷øáðåúéå îôåøù ì÷îï áôø÷ ùðé ðæéøéí (ãó ñ.)

4.

It says "Ta'ar Lo Ya'avor Al Rosho Ad Melos Yemei Nizro." At the end of 30 days he shaves. The laws of bringing his Korbanos are explicit below (60a);

ùîáéà öôøé îöåøò ùçåèä åîùåìçú åçèàú äòåó äáàä òì äñô÷ îùåí ñô÷ ðæéø èîà åòåìú áäîä îùåí ñô÷ ðæéø èäåø

i.

He brings Tziporei Metzora - the one he slaughters and the one he sends - and Chatas ha'Of, which is brought amidst Safek, due to Safek Nazir Tamei, and Olas Behemah, due to Safek Nazir Tahor.

[åàò"ô] ùàéðå éëåì ìâìç àìà òì äãîéí

(c)

Implied question: He may shave only after slaughtering [all] his Korbanos!

[äà àîøéðï] ãàí âéìç òì àçã îäí éöà

(d)

Answer: We say (46a) that if he shaved on one of them, he was Yotzei. (Here he does so l'Chatchilah, for he cannot bring all of them, due to Safek Chulin b'Azarah.)

åîúðä òìéäí åòãééï àñåø ìàëåì á÷ãùéí ãùîà îåçìè äéä åèòåï òåã úâìçú ùðéú åäáàú ÷øáðåú

(e)

Explanation (cont.): He stipulates about them. He is still forbidden to eat Kodshim, for perhaps he was Muchlat, and he needs to shave another time and bring Korbanos;

[ëãëúéá] áôøùú îöåøò åäðä ðøôà ðâò äöøòú åì÷ç ùúé öôøéí åùçè àú äöôåø äàçú òì îéí çééí åùìç àú äöôåø äçéä åâìç àú ëì ùòøå åéùá îçåõ ìàäìå ùáòú éîéí åäéä áéåí äùáéòé éâìç åøçõ áùøå áîéí

1.

It says in Parshas Metzora "v'Hinei Nirpa Nega ha'Tzara'as; v'Lakach... Shtei Tziporim... v'Shachat Es ha'Tzipor ha'Echas Al Mayim Chayim; v'Shilach Es ha'Tzipor ha'Chayah; ... v'Gilach Es Kol Se'aro... va'Yashav mi'Chutz l'Ahalo Shiv'as Yamim; v'Hayah va'Yom ha'Shevi'i Yegalach... v'Rachatz Besaro ba'Mayim";

åáéåí äùîéðé é÷ç ùðé ëáùéí àçã ìòåìä åàçã ìàùí åëáùä àçú (äâäú äøù"ù) ìçèàú

2.

"Uva'Yom ha'Shemini Yikach Shenei Kevasim" - one is for the Olah, and one is for the Asham; "v'Kavsah Achas" is for the Chatas.

åæä àé àôùø ìâìç ñåó ùáòä ìúâìçú øàùåðä ëé àåìé àéðå îöåøò àáì ðæéø èîà äéä åöøéê ìäúçéì éîé ðæéøåúå ùìùéí éåí ùðæø

3.

Observation: He cannot shave [the second time] at the end of seven days after the first shaving, for perhaps he was not a Metzora, but he was a Nazir Tamei, and he must begin the days of his Nezirus, the 30 days that he vowed to be a Nazir;

ëé àåúï ùìùéí éåí ùîðä ìà òìå ìðæéøåúå ã÷øéðà áéä åäéîéí äøàùåðéí éôìå

i.

The 30 days that he counted do not count towards Nezirus, for we apply to him "veha'Yamim ha'Rishonim Yiplu."

ëéåï ãîñô÷à ìï áðæéø èîà åùìùéí éåí äùðééí äí éîé ðæéøåú èäøä å÷øéðï áéä úòø ìà éòáåø òì øàùå òã îìàú éîé ðæøå ìñåó ùùéí îâìç

4.

Since we are unsure if he was a Nazir Tamei, and the second 30 days are Nezirus Taharah, and we apply to him "Ta'ar Lo Ya'avor Al Rosho Ad Melos Yemei Nizro", at the end of 60 days he shaves.

åáäê úâìçú ùðéä ìéëà ìñôå÷é áðæéø èîà ãîñô÷ ðæéø èîà ðô÷ áúâìçú øàùåðä áñåó (äâäú áøëú øàù) ì' éåí äøàùåðéí

(f)

Explanation (cont.): In this second shaving, there is no Safek of Nazir Tamei. He fulfilled the Safek of Nazir Tamei through the first shaving at the end of the first 30 days;

àáì áðæéø èäåø àéëà ìñôå÷é àå áúâìçú éîé ñôøå ùì îöåøò åîáéà òåìú áäîä îùåí ñô÷ ðæéø èäåø ëãé ìâìç òì äãîéí åîúðä òìéä

1.

However, we have a Safek whether he is a Nazir Tahor, or if this is the Tiglachas at the end of Yemei Sifro of a Metzora. He brings Olas Behemah due to Safek Nazir Tahor, in order to shave on the blood [of one of his Korbanos], and stipulates about it;

ìîçøú ùì éåí úâìçúå éáéà ÷øáðåú îöåøò ëãé ìäúéøå ìàëåì á÷ãùéí åîáéà çèàú äòåó ãàéìå çèàú áäîä àéðå áà òì äñô÷

2.

On the day after shaving, he brings Korbanos Metzora, to permit himself to eat Kodshim. He brings Chatas ha'Of, for one may not bring Chatas Behemah amidst Safek;

àê éô÷éø ðëñéå åéáéà çèàú äòåó ëãéï îöåøò òðé

i.

Rather, he makes his property Hefker, and brings Chatas ha'Of, like the law of Metzora Oni.

åàùí ðîé éáéà ìø"ù ãàîø àùí îöé ìàúðåéé áéä ëùìîéí åìøáðï ãø"ù àéú ìäå ãàùí àéðå îòëáå ìàëåì á÷ãùéí

ii.

He brings also his Asham according to R. Shimon, who says that he can stipulate about the Asham, that [if he is not obligated to bring Asham] it is a Shelamim. Rabanan of R. Shimon hold that the Asham is not Me'akev eating Kodshim.

åòãééï äåà àñåø ìùúåú ééï åìèîàåú ìîúéí ãùîà îåçìè äéä åùðé úâìçéåú äììå ùòùä ìîöåøò äéå ìâîøå åìñôøå åàéðå òåìä ìúâìçú ðæéø èäåø ëãàîøéðï ì÷îï áô' á' ðæéøéí (ùí)

(g)

Explanation (cont.): He is still forbidden to drink wine and become Tamei Mes, for perhaps he was a Muchlat, and the two shavings he did were for being a Metzora, for [the end of Yemei] Gamro and [Yemei] Sifro, and they do not count for Tiglachas Nazir Tahor, like we say below (60a);

ìëê èòåï òåã ùðé úâìçåú àçã ìðæéø èîà åàçã ìðæéø èäåø

1.

Therefore, he needs another two shavings, one for Nazir Tamei, and one for Nazir Tahor.

ìñåó úùòéí éâìç ùìéùéú åáäê ùìéùéú ìéëà ìñôå÷é áîöåøò ëìì ëé àí áðæéø èäåø àå áðæéø èîà åäê úâìçú àé àôùø ìâìç àìà òã ñåó ì' éåí äøé úùòéí éåí

(h)

Explanation (cont.): At the end of 90 days [from the beginning], he shaves the third time. In this third shaving, there is no Safek of Metzora at all, only Nazir Tahor or Nazir Tamei. He cannot shave until 30 days [after the previous shaving, lest he is a Nazir Tahor], therefore it is on day 90.

ãìà îéáòéà áðæéøåú îåòèú ãöøéê ìäîúéï ì' îùåí âéãåì ùòø àó ìøá çñãà

1.

Not only for a small Nezirus, he must wait 30 days due to growing hair, even according to Rav Chisda [who says that days of a Metzora count towards a long Nezirus - 55a]...

àìà àó áðæéøåú îøåáä ëãôøéù åàæéì îùåí ãñáéøà ãéîé öøòúå àéï òåìéï ìå ëì òé÷ø åãìà ëøá çñãà

2.

Rather, it is even for a long Nezirus, like the Gemara proceeds to explain, because [the Tana] holds that days of a Metzora do not count for him at all, unlike Rav Chisda;

ìëê öøéê ìäîúéï ìúâìçú ùìéùéú àçø úâìçú ùðéä ëîðéï éîé äðæéøåú ùðæø ãàåìé (äâäú áøëú øàù) ðæéø îöåøò äåä åìà ðæéø èîà

i.

Therefore, he must wait to do the third shaving after the second shaving like the number of days of Nezirus that he vowed, for perhaps he was a Nazir Metzora, and not a Nazir Tamei.

åìñåó úùòéí ëùîâìç ùìéùéú ìéëà ìñôå÷é áîöåøò ëìì àìà àå áðæéø èäåø àå áðæéø èîà åéáéà òåìú áäîä îùåí ñô÷ ðæéø èäåø åìâìç òì äãîéí åçèàú äòåó îùåí ñô÷ ðæéø èîà

(i)

Explanation (cont.): At the end of 90 days, when he shaves the third time, there is no Safek of Metzora at all, only Nazir Tahor or Nazir Tamei. He brings Olas Behemah due to Safek Nazir Tahor, and in order to shave after blood of a Korban. He brings also Chatas ha'Of, due to Safek Nazir Tamei.

åòãééï àñåø ìùúåú ééï åìèîà ìîúéí ãùîà îåçìè äéä åðæéø èîà åòìå ìå ùðéí úâìçéåú øàùåðåú ìöøòúå åäùìéùéú ìðæéø èîà

1.

He is still forbidden to drink wine and become Tamei Mes, for perhaps he was a Muchlat, and a Nazir Tamei, and the two first shavings were for his Tzara'as, and the third was for Nazir Tamei;

ìëê öøéê ìîðåú òåã ì' ìðæéøåú èäøä ìñåó ì' éâìç åéáéà ÷øáï èäøä ìáã åîúðä áéä ëãîôøù ì÷îï áô' ùðé ðæéøéí

2.

Therefore, he must wait another 30 days for Nezirus Taharah. At the end of 30 days he shaves and brings Korban Taharah alone, and stipulates, like it explains below;

åîåúø ìùúåú ééï åìèîàåú ìîúéí åäééðå ã÷úðé åùåúä ééï åîéèîà ìîúéí ìàçø ÷"ë éåí.

i.

[Now] he may drink wine and become Tamei Mes. This is why it says "he drinks wine and becomes Tamei Mes after 120 days.

7)

TOSFOS DH u'Medakdek ha'Ram

úåñôåú ã"ä åîã÷ã÷ äø"í

(SUMMARY: Tosfos explains why two shavings are on day 30, and two are on day 31.)

ãò"ë öøéê ìåîø ùäåà îâìç áéåí ì' ùàí ìà äéä îâìç òã éåí [ùìùéí åàçã] ëùàø ðæéø à"ë äåä îâìç úâìçú ùðéä éåí ùùéí åàçã

(a)

Inference (Maharam): You are forced to say that he shaves on day 30. If he did not shave until day 31, like a regular Nazir, if so he would shave the second time on day 61;

åà"ë ìà äéä àåëì á÷ãùéí òã éåí ùùéí åùðéí ùäøé àçø úâìçú îöåøò äéä èåáì åìà äéä éëåì ìäáéà ÷øáðåúéå òã ìîçø ëãàîø ìòéì áô' ùéùé (ãó îã:) (äâäú âìéåï äù"ñ) âìç áç' îáéà ÷øáðåúéå áè'

1.

If so, he would not eat Kodshim until day 62, for after Tiglachas Metzora he immerses, and he cannot bring his Korbanos until the next day, like we said above (44b), that if he shaved on day eight, he brings Korbanos on day nine!

i.

Note: Rather, the second shaving is on day 60. The Mishnah (59b) says that he may eat Kodshim after 60 days, i.e. on day 61.

àìà áéåí ì' îâìç åîáéà àçã îâ' ÷øáðåúéå ãðæéø èäåø òåìä àå ùìîéí ëãé ìâìç òì äãîéí ãàåìé ðæéø èäåø äéä

2.

Rather, he shaves on day 30, and brings one of the three Korbanos of a Nazir Tahor, an Olah or Shelamim, in order to shave on blood [of a Korban], for perhaps he was a Nazir Tahor.

åàò"â ãùàø ðæéø àéðå îâìç òã ùìùéí åàçã éåí

(b)

Implied question: Other Nezirim do not shave until day 31!

äééðå îãøáðï ãîãàåøééúà áéåí ì' îöé îâìç ìøá îúðà îùåí ãî÷öú äéåí ëëåìå àå ìáø ôãà ãîë"è éåí ðùìí äðæéøåú

(c)

Answer #1: That is mid'Rabanan. Mid'Oraisa, he may shave on day 30, according to Rav Masne because Miktzas ha'Yom k'Kulo, or according to Bar Pada because Nezirus finished on day 29;

åäìëê ðæéø æä ãòãééï àéðå ùåúä åìà îéèîà ìîúéí ìà äòîéãå ãáøéäí åàå÷îä àãàåøééúà åùøé ìéä ìâìç áéåí ì'

1.

Therefore, this Nazir, who still may not drink wine or become Tamei Mes, Chachamim did not enforce their words, and establish him on Torah law, and permit him to shave on day 30.

îéäå ÷ùä îúâìçú ùìéùéú ãàéðå ùåúä ééï åàôé' äëé îâìç (äâäú áøëú øàù) áùìùéí åàçã

(d)

Objection: The third shaving is difficult. He does not drink wine [afterwards], and even so, he shaves on day 31 [from the second shaving]!

1.

Note: Tosfos did not ask about the second shaving. In the comment below, Tosfos explains that after the first shaving, he starts counting [the next Safek Nezirus Taharah] on day 31. This is unlike Tosfos on 56a (DH Ochel), who says that he starts counting on day 30. Both hold that the second shaving is on day 30 of his count, but the third shaving is on day 31 of his count.

àìà ðøàä ãîùåí àëéìú ÷ãùéí ä÷éìå áùðé úâìçéåú øàùåðåú ìëúçéìä áéåí ì', îäøô"ù,

(e)

Answer #2: Rather, due to eating Kodshim they were lenient about the first two shavings, to do them l'Chatchilah on day 30. This is from R. Peretz.

1.

Note: R. Simchah of Desvi says that the following comment belongs on 56a, after DH Ochel. (It argues with what Tosfos brings there from R. Peretz.)

äâä"ä (äâäú ø"ù îãòñåé) åàëúé àéðå îáéà ÷øáðåú ðæéø èîà áå áéåí ãëéåï ùäåà öøéê ìèáåì àçø äúâìçú ëãéï îöåøò ùèåáì àçø ëì äúâìçåú

(f)

Comment: Still, he may not bring Korbanos Nazir Tamei that day, since he must immerse after shaving, like the law of a Metzora who immerses after every Tiglachas;

åîéçæé ëàéìå äéà èáéìú ðæéø èîà áéåí ùáéòé àçø ãáðæéø èîà ðîé îñô÷à ìéä ãàæ àéðå îáéà òã ùîéðé åìëê àéðå éëåì ìäáéà ÷øáðåú ðæéø èîà òã ìîçøú éåí úâìçúå ãäééðå áéåí ùìùéí åàçã

1.

It looks like Tevilas Nazir Tamei on day seven, since we also have a Safek that he is a Nazir Tamei, and then he may not bring [his Korbanos] until day eight. Therefore, he cannot bring Korbanos Nazir Tamei until the day after he shaved, i.e. day 31.

åáéåí ùìùéí åàçã îáéà çèàú äòåó ëãéï ðæéø èîà ãùîà äåà èîà åìà îåçìè

2.

On day 31 he brings Chatas ha'Of, like the law of Nazir Tamei, for perhaps he was Tamei and not a Muchlat;

åéîðä òåã ì' éåí îéåí ùìùéí åàçã ùîáéà ÷øáï èåîàä åëãøáðï áô' â' (ùí) ãàîøé (äâäú äøù"ù) äáéà çèàúå àò"ô ùìà äáéà àùîå îåðä

3.

He counts another 30 days from day 31, on which he brings Korban Tum'ah, like Rabanan above (18b), who say that if he brought his Chatas, even if he did not bring his Asham, he counts [Nezirus Taharah from now].

åéåí ùùéí ùäåà éåí ì' ìîðééðå îâìç ëãôøéùéú (äâäú äøù"ù)

(g)

Explanation: On day 60, which is day 30 of his count, he shaves, like I explained [above that we let him shave on day 30, to hasten his Heter to eat Kodshim].

åìîçøú ãäééðå éåí ùùéí åàçã îáéà ÷øáï öøòúå çèàú äòåó ëîå îöåøò òðé åàí òùéø äåà îô÷éø ðëñéå åîåúø ìàëåì á÷ãùéí ãàùîå àéðå îòëá ìàëåì á÷ãùéí ìøáðï

1.

On the next day, i.e. day 61, he brings his Korban Tzara'as, i.e. Chatas ha'Of, like a poor Metzora. If he was rich, he is Mafkir his property. He may eat Kodshim, because the Asham is not Me'akev eating Kodshim according to Rabanan;

åìø' ùîòåï ãàîø îáéàéï ÷ãùéí ìáéú äôñåì îáéà âí àùí åîúðä ëùìîéí

2.

According to R. Shimon, who says that we may [offer Kodshim in a way that might] cause Kodshim to be wasted, he brings also Asham, and stipulates about Shelamim. (If he was not a Metzora, it is a Shelamim. Chachamim forbid, for the Torah permits everyone to eat Shelamim for two days and a night, but now that it is a Safek Asham, only male Kohanim may eat it, and only for one day and a night. Perhaps it will become Nosar due to this!)

åæä ùùðéðå (æáçéí òå.) ø"ù àåîø ìîçøú îáéà àùîå åìåâå åàåîø àí îöåøò äåà æä àùîå åæä ìåâå åàí ìàå éäà ùìîéí åàåúå àùí èòåï öôåï åîúï áäåðåú ëå'

3.

This explains what we taught (Zevachim 76a), that R. Shimon says, the next day he brings his Asham and Log [of oil], and says that if he was a Metzora, this is his Asham, and this is his Log [that is brought with Asham Metzora]. If not, it is Shelamim. That Asham must be slaughtered in the north, and blood must be put on the Behonos (his right ear, thumb and toe)...

äøé ìîçøú ùùéí éåí ãäééðå éåí ùùéí åàçã àåëì á÷ãùéí ãëáø âéìç á' úâìçåú àí äéä îöåøò ëáø ðèäø

(h)

Observation: The day after 60, i.e. day 61, he may eat Kodshim, for he already shaved two shavings. If he was a Metzora, he already became Tahor.

åîéäà úâìçú ùìéùéú ìéëà ìôøåùé äëé ùäøé àéðå èåáì àçø äúâìçú ëéåï ùòùå ìå ñôé÷åú ùì îöåøò,

(i)

Distinction: We cannot say so about the third shaving, for he does not immerse after shaving, since he already fulfilled the Sefekos of Metzora;

åöøéê ìåîø ãåãàé áá' úâìçéåú àçøåðåú àéðå îâìç òã éåí ì' åàçã ùäåà éåí úùòéí åàçã (äâäú áøëú øàù) ùîðééðå äúçéì áéåí ùùéí åàçã

1.

We must say that surely, the last two shavings he does not shave until day 31, which [for the third shaving] is day 91, for his count began on day 61.

åîáéà òåìú áäîä ìâìç òì äãîéí åâí îáéà çèàú òåó îùåí ñô÷ ðæéø èîà ëé áúâìçú øàùåðä åùðéä (äâäú áøëú øàù) àåìé îåçìè äéä åìà òìå ìå ìðæéøåúå

i.

He brings Olas Behemah to shave on the blood. He also brings Chatas ha'Of due to Safek Nazir Tamei, for at the first and second Tiglachas, perhaps he was a Muchlat, and they did not count for his Nezirus.

åîúçéì îðééðå îéåí úùòéí (ëï äåà áãôåñ åðöéä) åàçã åîùìéí òùøéí (äâäú ø' áöìàì àùëðæé) åúùòä éåí òì úùòéí (ëï äåà áãôåñ åðöéä) åàçã ùäï îàä åòùøéí éåí åîâìç áéåí ÷ë"à ùäåà ì' åàçã éåí ìîðééðå

(j)

Explanation (cont.): He begins his [last] count on day 91, and adds 29 days to day 91, which are 120 days, and shaves on day 121, which is day 31 of his count.

åîáéà ÷øáï èäøä ìáã åîåúø áéåí ÷ë"à ìùúåú ééï åîùìéí ðæéøåúå

1.

He brings Korban Taharah alone, and on day 121 he is permitted to drink wine, and he finishes his Nezirus.

åéù ìéúï èòí áãáø ããå÷à áùðé úâìçéåú øàùåðåú ãàéëà ìñôå÷é áñô÷ îöåøò ä÷éìå ìäéåú áéåí ì'

2.

We can explain that only for the first two shavings, which are due to Safek Metzora, they were lenient to allow [shaving] on day 30;

àáì áùúéí àçøåðåú ùàéï òìéå òåã ñô÷ îöåøò äùååäå ìùàø ðæéø ùîâìç áéåí ùìùéí åàçã åìëê ÷àîø åùåúä áééï åîèîà ìîúéí àçø ÷"ë éåí.

3.

However, the last two shavings, during which he is not a Safek Metzora, they equated him to other Nezirim, who shave on day 31. Therefore, it says that he drinks wine and becomes Tamei Mes after 120 days.