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Today’s Daf – Zevachim 87 / Dec. 10th, 2025 / כ׳ בכסלו תשפ״ו

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Nazir 33

02.25.2023 | ד׳ באדר תשפ״ג

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02.24.2023 | ג׳ באדר תשפ״ג

This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”

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02.24.2023 | ג׳ באדר תשפ״ג

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Summary

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This is the daf for Shabbat. For Friday’s daf please click here.

Today’s daf is sponsored in honor of a big yom huledet sameach to Safta Abby Flamholz on her half-century birthday! From Sigal, Zach & Nitzan.

Beit Hillel’s language in the Mishna is difficult as he says “The one whose words do not come to be is a nazir.” Shouldn’t it be the opposite? Rav Yehuda suggests changing the language to read “The one whose words come true.” Abaye leaves the original language and suggests that Beit Hillel is referring to a case where one switched one’s original statement and added to it that even if the opposite is true, they will still become a nazir. The Mishna is then teaching that we follow the end of the person’s statement. If the person they were betting on turned around, the tanna kama rules that none of them become a nazir. The Gemara infers that if we identify who it is, the one whose statement came true is a nazir. According to whose opinion is this?

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This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”

Nazir 33

אַבָּיֵי אָמַר, כְּגוֹן דְּאָמַר: ״אִי נָמֵי לָאו פְּלוֹנִי הוּא — אִי הָוֵי נָזִיר״. וּמַאי ״לֹא נִתְקַיְּימוּ דְּבָרָיו״ — לֹא נִתְקַיְּימוּ דְּבָרָיו הָרִאשׁוֹנִים, אֶלָּא דְּבָרָיו אַחֲרוֹנִים.

Abaye said: One must correct his understanding of the mishna, so that it deals with a situation where in addition to his first statement he said: Even if it is not so-and-so, I shall be a nazirite. And what is the meaning of the phrase: Whose statement was not fulfilled? It means: His first statement was not fulfilled, as it was not that person; rather, he is a nazirite because his last statement was fulfilled.

הִרְתִּיעַ לַאֲחוֹרָיו אֵינוֹ נָזִיר כּוּ׳. טַעְמָא מִשּׁוּם דְּהִרְתִּיעַ לַאֲחוֹרָיו, הָא אָתֵי לְקַמַּן — הָוֵי נָזִיר. מַנִּי?

§ The mishna taught that if the individual walking toward them turned back, so that his identity remained unknown, not one of them is a nazirite. The Gemara clarifies: The reason is only because he turned back, from which it may be inferred that if that person comes before us and is identified, the one who said he would be a nazirite if it is so-and-so is considered to be a nazirite. The Gemara inquires: In accordance with whose opinion is this halakha?
This amud has no Gemara text, as in the classic Vilna layout it is entirely filled with the commentary of Tosafot.

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Nazir 33

אַבָּיֵי אָמַר, כְּגוֹן דְּאָמַר: ״אִי נָמֵי לָאו פְּלוֹנִי הוּא — אִי הָוֵי נָזִיר״. וּמַאי ״לֹא נִתְקַיְּימוּ דְּבָרָיו״ — לֹא נִתְקַיְּימוּ דְּבָרָיו הָרִאשׁוֹנִים, אֶלָּא דְּבָרָיו אַחֲרוֹנִים.

Abaye said: One must correct his understanding of the mishna, so that it deals with a situation where in addition to his first statement he said: Even if it is not so-and-so, I shall be a nazirite. And what is the meaning of the phrase: Whose statement was not fulfilled? It means: His first statement was not fulfilled, as it was not that person; rather, he is a nazirite because his last statement was fulfilled.

הִרְתִּיעַ לַאֲחוֹרָיו אֵינוֹ נָזִיר כּוּ׳. טַעְמָא מִשּׁוּם דְּהִרְתִּיעַ לַאֲחוֹרָיו, הָא אָתֵי לְקַמַּן — הָוֵי נָזִיר. מַנִּי?

§ The mishna taught that if the individual walking toward them turned back, so that his identity remained unknown, not one of them is a nazirite. The Gemara clarifies: The reason is only because he turned back, from which it may be inferred that if that person comes before us and is identified, the one who said he would be a nazirite if it is so-and-so is considered to be a nazirite. The Gemara inquires: In accordance with whose opinion is this halakha?
This amud has no Gemara text, as in the classic Vilna layout it is entirely filled with the commentary of Tosafot.

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