Today's Daf Yomi
February 25, 2023 | ד׳ באדר תשפ״ג
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This month's learning is sponsored by Leah Goldford in loving memory of her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.
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Masechet Nazir is sponsored by the family of Rabbi Howard Alpert, HaRav Tzvi Lipa ben Hillel, in honor of his first yahrzeit.
Nazir 33 – Shabbat February 25
This is the daf for Shabbat. For Friday’s daf please click here.
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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אביי אמר כגון דאמר אי נמי לאו פלוני הוא אי הוי נזיר ומאי לא נתקיימו דבריו לא נתקיימו דבריו הראשונים אלא דבריו אחרונים:
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.
הרתיע לאחוריו אינו נזיר כו׳: טעמא משום דהרתיע לאחוריו הא אתי לקמן הוי נזיר מני
§ 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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This month's learning is sponsored by Leah Goldford in loving memory of her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.
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Masechet Nazir is sponsored by the family of Rabbi Howard Alpert, HaRav Tzvi Lipa ben Hillel, in honor of his first yahrzeit.
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Nazir 33 – Shabbat February 25
The William Davidson Talmud | Powered by Sefaria
אביי אמר כגון דאמר אי נמי לאו פלוני הוא אי הוי נזיר ומאי לא נתקיימו דבריו לא נתקיימו דבריו הראשונים אלא דבריו אחרונים:
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.
הרתיע לאחוריו אינו נזיר כו׳: טעמא משום דהרתיע לאחוריו הא אתי לקמן הוי נזיר מני
§ 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.
