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Today's Daf Yomi

March 3, 2023 | 讬壮 讘讗讚专 转砖驻状讙

  • Masechet Nazir is sponsored by the family of Rabbi Howard Alpert, HaRav Tzvi Lipa ben Hillel, in honor of his first yahrzeit.

  • This month鈥檚 learning is sponsored by Jon and Yael Cohen in memory of Dr. Robert Van Amerongen.聽May his memory be blessed.

Nazir 39

Today鈥檚 daf is sponsored in honor of the birthday of Audrey Mondrow, a daf yomi learner, by her children and grandchildren. 鈥淭hank you for modeling for us how to always grow and learn.鈥

Today鈥檚 daf is sponsored in honor of the bat mitzvah of Avigayil bat Yonatan v’Ilana this weekend in Riverdale. 鈥淎vigayil, your whole family is so proud of you, of your love of Torah and your dedication to learning (including learning Talmud with your Ima). With love from your bubbe and aunts, uncles, and cousins.”

Today鈥檚 daf is sponsored by the Hadran zoom family in honor of the bar mitzva of Amitai, son of our fellow learner Devorah Kessner Bader. 鈥淲e鈥檙e inspired by your dedication to learning, Amitai!鈥澛

Today鈥檚 daf is sponsored by Sara Berelowitz in loving memory of her mother-in-law Sarah Berelowitz on her yahrzeit on 11 of Adar. 鈥淚t’s wonderful when your mother-in-law is also your friend. Missing you lots.鈥

Rav Papa retracts his difficulty against Abaye’s opinion and admits that he added the word “five” from the braita to see if Abaye would back down from his opinion or not as he wanted to see if Abaye’s opinion was based on a tradition or not. Does hair from the root or from the end? The relevance of this question is if a nazir gets their hair shaved on by bandits, but they leave enough to fold the hair over, would they be able to complete the process (from the end – as what was cut was the new growth) or does there need to be growth that was there from the beginning of the term and they would therefore need to wait until more hair grew (from the root)? The Gemara brings five attempts to get to an answer. Three are rejected but two are accepted and they prove that it grows from the roots. A difficulty is raised with this explanation in light of a braita, but it is resolved. Is it forbidden for a nazir to shave one’s hair only with a razor or in other ways as well? A number of ways of extrapolating the verse “a razor shall not pass over his head” are brought.

讗讜转讘讬讛 讞诪砖 讜诪讗讞专 讚诇讗 转谞讬讗 讞诪砖 诪讗讬 讟注诪讗 讗讜转讘讬讛 讗诪专 专讘 驻驻讗 讗谞讗 住讘专讬 诇讗讜 讙诪专讗 讛讬讗 讘讬讚讬讛 讜讛讚专 讘讬讛 讜诇讗 讬讚注谞讗 讚讙诪专讗 讛讬讗 讘讬讚讬讛 讜诇讗 讛讚专 讘讬讛

Rav Pappa himself raised his objection to Abaye鈥檚 opinion based on the premise that the tanna taught five sets of lashes, and since in the baraita it is not taught five sets of lashes, what is the reason that Rav Pappa raised his objection to Abaye鈥檚 opinion? Rav Pappa said: I held that it is not a tradition in Abaye鈥檚 hand that a nazirite is also flogged for 鈥渁nything that is made of the grapevine,鈥 but merely his own opinion, and therefore I assumed that were I to cite a baraita that explicitly contradicts his opinion he would retract his opinion. Consequently, I myself changed the wording of the baraita to see how Abaye would respond. But I did not know that this halakha is a tradition in Abaye鈥檚 hand and that therefore he did not retract his opinion.

专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 讻讜壮 讗诪专 专讘 讬讜住祝 讻诪讗谉 诪转专讙诪讬谞谉 诪驻讜专爪谞讬谉 讜注讚 注讬爪讜专讬谉 讻专讘讬 讬讜住讬

搂 The mishna taught: Rabbi Elazar ben Azarya says: He is liable only if he eats at least two 岣rtzannim and one zag that together form the volume of an olive-bulk. The mishna then cites two opinions as to whether 岣rtzan is a grape seed and zag is the skin, or the reverse. Rav Yosef said: In accordance with whose opinion do we translate the verse 鈥渇rom 岣rtzannim to zag鈥 (Numbers 6:4) as: From the seeds [purtzanin] to the skins [itzurin]? He explains: This translation is in accordance with the opinion of Rabbi Yosei.

诪转谞讬壮 住转诐 谞讝讬专讜转 砖诇砖讬诐 讬讜诐 讙讬诇讞 讗讜 砖讙讬诇讞讜讛讜 诇住讟讬诐 住讜转专 砖诇砖讬诐 讬讜诐 谞讝讬专 砖讙讬诇讞 讘讬谉 讘讝讜讙 讘讬谉 讘转注专 讗讜 砖住讬驻住祝 讻诇 砖讛讜讗 讞讬讬讘

MISHNA: A naziriteship of unspecified length lasts for thirty days. If a nazirite shaved his hair during that period, or if he was shaved by bandits [listim] against his will, this negates thirty days of his naziriteship, which he must count afresh. With regard to a nazirite who shaved his hair, whether he did so with scissors or with a razor, or if he pulled out [sifsef ] any amount, he is liable.

讙诪壮 讗讬讘注讬讗 诇讛讜 讛讗讬 诪讝讬讗 诪诇转讞转 专讘讬 讗讜 诪诇注讬诇 诇诪讗讬 谞驻拽讗 诪讬谞讛 诇谞讝讬专 砖讙讬诇讞讜讛讜 诇讬住讟讬诐 讜砖讬讬专讜 讘讜 讻讚讬 诇讻讜祝 专讗砖讜 诇注讬拽专讜

GEMARA: A dilemma was raised before the Sages: Does this hair that grows on the body grow from the bottom or from the top? Which part of the hair is new? The Gemara explains: What is the difference between these possibilities? The Gemara answers: It is relevant for the case of a nazirite who was shaved by bandits or shaved himself, but his head was not entirely shaved. Rather, they left part of it, so that the hair is long enough to bend its end to its root.

讗讬 讗诪专转 诪诇转讞转 专讘讬 谞讝讬专讜转 讛讗 砖拽诇讬讛 讗诇讗 讗讬 讗诪专转 诪诇注讬诇 专讘讬 诪讗讬 讚讗拽讚讬砖 讛讗 拽讗讬诐

The Gemara explains the two sides of the dilemma: If you say that hair grows from the bottom, he has removed the hair of the naziriteship, which is the hair he vowed not to shave, and therefore he must add extra days to his term of naziriteship to allow for its proper growth. But if you say that it grows from the top, that hair which he sanctified still exists in part. Consequently, he may conclude his naziriteship and perform the mitzva of shaving.

转讗 砖诪注 诪讛讗 讗讬谞讘讗 讞讬讛 讚拽讗讬诐 讘注讬拽讘讗 讚讘讬谞转讗 讜讗讬 住诇拽讗 讚注转讱 诪诇转讞转 专讘讬 讘专讬砖讗 讚讘讬谞转讗 讘注讬 诇诪讬拽诐 诇注讜诇诐 诪诇转讞转 专讘讬 讜讗讙讘 讞讬讜转讗 谞讞讬转 讜讗讝讬诇 讗讬谞讘讗

The Gemara suggests: Come and hear a solution to this dilemma from an examination of this live louse [inba], which is always found in the root of the hair. And if it should enter your mind that hair grows from the bottom, the louse should be situated on the end of the hair, as it would be pushed up with the hair鈥檚 growth. The Gemara rejects this suggestion: Actually, one could say that hair grows from the bottom, and because it is alive the louse continuously descends, as it is always crawling toward the scalp from where it draws its nourishment.

转讗 砖诪注 讗讬谞讘讗 诪转讛 讘专讬砖讗 讚讘讬谞转讗 讜讗讬 住诇拽讗 讚注转讱 诪诇注讬诇 专讘讬 讘注讬拽讘讗 讚讘讬谞转讗 讘注讬 诇诪讬拽诐 讛转诐 谞诪讬 诪砖讜诐 讚诇讬转 讘讛 讞讬诇讗 砖专讜讙讬 砖专讬讙讗 讜讗讝讬诇

The Gemara suggests another proof: Come and hear from the fact that a dead louse is invariably found on the end of the hair. And if it should enter your mind that hair grows from on top, it should be situated on the root of the hair. The Gemara rejects this: There too, one could say that because it has no strength it is caught where it was when it died and goes up with the growing hair.

转讗 砖诪注 诪讘诇讜专讬转 讚讻讜砖讬讬诐 讚讘转专 讚诪讙讚诇讬谉 诇讛 专驻讬讗 诪诇转讞转 讛转诐 谞诪讬 讗讬讬讚讬 讚拽诪讟讗 讛讬讗 诪砖讬讻讘讗 讚专驻讬讗

The Gemara proposes a different proof: Come and hear from an examination of the long hair [belorit] of gentiles, which is grown for idolatrous purposes, by braiding the ends of the hair. As, after they braid it, it becomes loose underneath, which suggests that hair grows from below. The Gemara rejects this: There too, since it crumples from the effect of the person who lies upon it, it becomes loose underneath.

转讗 砖诪注 诪住拽专转讗 讚专驻讬 注诪专讗 诪诇转讞转 讜转谞讬讗 讜转讜 讻讚 爪讘注讬 住讘讬讗 讚讬拽谞讛讜谉 讞讜讜专谉

The Gemara offers an additional suggestion: Come and hear from the dye used on sheep, as the dyed wool becomes loose underneath. This shows that hair grows from the bottom. The Gemara adds: And this case of dyeing sheep is not merely anecdotal, as it was taught with regard to the halakhot of animal tithe. And furthermore, when old men dye their beards, we see that the beards turn white

注讬拽讘讬 谞讬诪讛讜谉 砖诪注 诪讬谞讛 诪诇转讞转 专讘讬 砖诪注 诪讬谞讛

at the roots of their hair. You can learn from it that hair grows from the bottom, as the new hair is not dyed. The Gemara concludes: Indeed, learn from it that it is so.

讜讗诇讗 讛讗 讚转谞讬讗 谞讝讬专 砖讙讬诇讞讜讛讜 诇住讟讬诐 讜砖讬讬专讜 讘讜 讻讚讬 诇讻讜祝 专讗砖讜 诇注讬拽专讜 讗讬谞讜 住讜转专 讜讗讬 住诇拽讗 讚注转讱 诪诇转讞转 专讘讬 诇讬住转讜专 讻讙讜谉 砖讙讬诇讞讜讛讜 讗讞专 诪诇讗转 讜诪谞讬 专讘讬 讗诇讬注讝专 讛讬讗 讚讗诪专 讻诇 讗讞专 诪诇讗转 砖讘注讛 住讜转专

The Gemara asks: But what about this halakha that is taught in a baraita: With regard to a nazirite who was shaved by bandits, and they left him with enough hair to bend its end to its root, this does not negate the days of his naziriteship. And if it should enter your mind that hair grows from the bottom, let it negate the days of his naziriteship in that case as well, as the remaining hair grew only after his acceptance of naziriteship. The Gemara answers: This is referring to a case where they shaved him after the completion of his naziriteship but before he sacrificed his offerings, and whose opinion is expressed in this baraita? It is the opinion of Rabbi Eliezer, who says: With regard to any nazirite who became ritually impure after the completion of his term, this negates only seven days.

诪讗讬 讟注诪讗 讚专讘讬 讗诇讬注讝专 讬诇讬祝 转讙诇讞转 讟讛专讛 诪转讙诇讞转 讟讜诪讗讛 诪讛 转讙诇讞转 讟讜诪讗讛 砖讘注讛 讗祝 转讙诇讞转 讟讛专讛 砖讘注讛

The Gemara asks: What is the reason of Rabbi Eliezer? The Gemara answers: He derives the halakha of the shaving of ritual purity at the end of his term of naziriteship (see Numbers 6:18) from the shaving of impurity (see Numbers 6:9): Just as with the shaving of impurity, if he became impure on the day of the completion of his term he must wait seven days, at which point he is purified from the impurity imparted by a corpse and shaves his hair, so too with the shaving of purity; if he was shaved before he brought his offerings, he negates only seven days.

讜拽讬诐 诇讛讜 诇专讘谞谉 讻诇 砖讘注讛 讬讜诪讬谉 讗转讬讗 诪讝讬讬讗 讻讚讬 诇讻讜祝 专讗砖讜 诇注讬拽专讜

And the Sages, including Rabbi Eliezer, have an accepted tradition that every seven days hair grows enough to bend its end to its root. Consequently, if this amount of hair remained after he was shaved on the day of the completion of his naziriteship, he does not forfeit any days and need not wait any longer.

谞讝讬专 砖讙讬诇讞 讘讬谉 讘转注专 讘讬谉 讘讝讜讙 讗讜 砖住讬驻住祝 讻诇 砖讛讜讗 讞讬讬讘 转谞讜 专讘谞谉 转注专 讗讬谉 诇讬 讗诇讗 转注专 转诇砖 诪讬专讟 住讬驻住祝 讻诇 砖讛讜讗 诪谞讬谉 转诇诪讜讚 诇讜诪专 拽讚讜砖 讬讛讬讛 讙讚诇 驻专注 砖注专 专讗砖讜 讚讘专讬 专讘讬 讬讗砖讬讛

搂 The mishna taught: With regard to a nazirite who shaved his hair, whether he did so with scissors or with a razor, or if he pulled out any amount, he is liable. The Sages taught: The Torah states with regard to a nazirite: 鈥淎 razor shall not come upon his head鈥 (Numbers 6:5). I have derived only a razor; from where do I derive that he is liable if he tore out, uprooted, or pulled out any amount of his hair? The verse states: 鈥淗e shall be holy, he shall let the locks of the hair of his head grow long鈥 (Numbers 6:5). This is the statement of Rabbi Yoshiya.

专讘讬 讬讜谞转谉 讗讜诪专 转注专 讗讬谉 诇讬 讗诇讗 转注专 诪讬专讟 转诇砖 住讬驻住祝 讻诇 砖讛讜讗 驻讟讜专 讜讛讻转讬讘 拽讚讜砖 讬讛讬讛 诪讬诪专讗 讚讗诐 讙讬诇讞 诇讬讛 讘转注专 拽讗讬诐 注诇讬讛 讘注砖讛 讜诇讗 转注砖讛

Rabbi Yonatan says a different interpretation: From 鈥渞azor鈥 I have derived only a razor, whereas if he tore out, uprooted, or pulled out any amount of his hair, he is exempt. The Gemara asks: But isn鈥檛 it written: 鈥淗e shall be holy鈥? The Gemara answers: That is to say that if he shaved his hair with a razor he stands liable for violating both a positive mitzva and a prohibition. By shaving with a razor he also transgresses the positive mitzva of: 鈥淗e shall be holy, he shall let the locks of the hair of his head grow long鈥 (Numbers 6:5).

转谞讬讗 讗讬讚讱 转注专 讗讬谉 诇讬 讗诇讗 转注专 转诇砖 诪讬专讟 住讬驻住祝 讻诇 砖讛讜讗 诪谞讬谉 转诇诪讜讚 诇讜诪专 诇讗 讬注讘讜专 注诇 专讗砖讜 讜诪讗讞专 砖住讜驻讬谞讜 诇专讘讜转 讻诇 讚讘专 诪讛 转诇诪讜讚 诇讜诪专 转注专 诇讗 讬注讘讜专 注诇 专讗砖讜

It is taught in another baraita: From 鈥渞azor鈥 I have derived only a razor; from where do I derive that he is also liable if he tore out, uprooted, or pulled out any amount of it? The verse states: 鈥淎 razor shall not come upon his head鈥 (Numbers 6:5), indicating that he may not remove his hair in any manner. The baraita asks: And since we eventually include everything that removes hair, what is the meaning when the verse states: 鈥淎 razor shall not come upon his head鈥? Why does the verse mention a razor, when other implements are equally forbidden?

诇驻讬 砖诇讗 诇诪讚谞讜 诇转讙诇讞转 讛讗讞专讜谞讛 砖讬讛讬讛 讘转注专 诇诇诪讚讜 诪诪爪讜专注 讗讬 讗驻砖专

The baraita answers: It is because we have not learned that the last shaving, i.e., the nazirite鈥檚 shaving of ritual purity, must be performed specifically with a razor, as the verse merely states: 鈥淗e shall shave his head鈥 (Numbers 6:18), without specifying an implement. It is impossible to learn this requirement from the halakha that a leper must use a razor (see Leviticus 14:9),

  • Masechet Nazir is sponsored by the family of Rabbi Howard Alpert, HaRav Tzvi Lipa ben Hillel, in honor of his first yahrzeit.

  • This month鈥檚 learning is sponsored by Jon and Yael Cohen in memory of Dr. Robert Van Amerongen.聽May his memory be blessed.

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Nazir 39

讗讜转讘讬讛 讞诪砖 讜诪讗讞专 讚诇讗 转谞讬讗 讞诪砖 诪讗讬 讟注诪讗 讗讜转讘讬讛 讗诪专 专讘 驻驻讗 讗谞讗 住讘专讬 诇讗讜 讙诪专讗 讛讬讗 讘讬讚讬讛 讜讛讚专 讘讬讛 讜诇讗 讬讚注谞讗 讚讙诪专讗 讛讬讗 讘讬讚讬讛 讜诇讗 讛讚专 讘讬讛

Rav Pappa himself raised his objection to Abaye鈥檚 opinion based on the premise that the tanna taught five sets of lashes, and since in the baraita it is not taught five sets of lashes, what is the reason that Rav Pappa raised his objection to Abaye鈥檚 opinion? Rav Pappa said: I held that it is not a tradition in Abaye鈥檚 hand that a nazirite is also flogged for 鈥渁nything that is made of the grapevine,鈥 but merely his own opinion, and therefore I assumed that were I to cite a baraita that explicitly contradicts his opinion he would retract his opinion. Consequently, I myself changed the wording of the baraita to see how Abaye would respond. But I did not know that this halakha is a tradition in Abaye鈥檚 hand and that therefore he did not retract his opinion.

专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讗讜诪专 讻讜壮 讗诪专 专讘 讬讜住祝 讻诪讗谉 诪转专讙诪讬谞谉 诪驻讜专爪谞讬谉 讜注讚 注讬爪讜专讬谉 讻专讘讬 讬讜住讬

搂 The mishna taught: Rabbi Elazar ben Azarya says: He is liable only if he eats at least two 岣rtzannim and one zag that together form the volume of an olive-bulk. The mishna then cites two opinions as to whether 岣rtzan is a grape seed and zag is the skin, or the reverse. Rav Yosef said: In accordance with whose opinion do we translate the verse 鈥渇rom 岣rtzannim to zag鈥 (Numbers 6:4) as: From the seeds [purtzanin] to the skins [itzurin]? He explains: This translation is in accordance with the opinion of Rabbi Yosei.

诪转谞讬壮 住转诐 谞讝讬专讜转 砖诇砖讬诐 讬讜诐 讙讬诇讞 讗讜 砖讙讬诇讞讜讛讜 诇住讟讬诐 住讜转专 砖诇砖讬诐 讬讜诐 谞讝讬专 砖讙讬诇讞 讘讬谉 讘讝讜讙 讘讬谉 讘转注专 讗讜 砖住讬驻住祝 讻诇 砖讛讜讗 讞讬讬讘

MISHNA: A naziriteship of unspecified length lasts for thirty days. If a nazirite shaved his hair during that period, or if he was shaved by bandits [listim] against his will, this negates thirty days of his naziriteship, which he must count afresh. With regard to a nazirite who shaved his hair, whether he did so with scissors or with a razor, or if he pulled out [sifsef ] any amount, he is liable.

讙诪壮 讗讬讘注讬讗 诇讛讜 讛讗讬 诪讝讬讗 诪诇转讞转 专讘讬 讗讜 诪诇注讬诇 诇诪讗讬 谞驻拽讗 诪讬谞讛 诇谞讝讬专 砖讙讬诇讞讜讛讜 诇讬住讟讬诐 讜砖讬讬专讜 讘讜 讻讚讬 诇讻讜祝 专讗砖讜 诇注讬拽专讜

GEMARA: A dilemma was raised before the Sages: Does this hair that grows on the body grow from the bottom or from the top? Which part of the hair is new? The Gemara explains: What is the difference between these possibilities? The Gemara answers: It is relevant for the case of a nazirite who was shaved by bandits or shaved himself, but his head was not entirely shaved. Rather, they left part of it, so that the hair is long enough to bend its end to its root.

讗讬 讗诪专转 诪诇转讞转 专讘讬 谞讝讬专讜转 讛讗 砖拽诇讬讛 讗诇讗 讗讬 讗诪专转 诪诇注讬诇 专讘讬 诪讗讬 讚讗拽讚讬砖 讛讗 拽讗讬诐

The Gemara explains the two sides of the dilemma: If you say that hair grows from the bottom, he has removed the hair of the naziriteship, which is the hair he vowed not to shave, and therefore he must add extra days to his term of naziriteship to allow for its proper growth. But if you say that it grows from the top, that hair which he sanctified still exists in part. Consequently, he may conclude his naziriteship and perform the mitzva of shaving.

转讗 砖诪注 诪讛讗 讗讬谞讘讗 讞讬讛 讚拽讗讬诐 讘注讬拽讘讗 讚讘讬谞转讗 讜讗讬 住诇拽讗 讚注转讱 诪诇转讞转 专讘讬 讘专讬砖讗 讚讘讬谞转讗 讘注讬 诇诪讬拽诐 诇注讜诇诐 诪诇转讞转 专讘讬 讜讗讙讘 讞讬讜转讗 谞讞讬转 讜讗讝讬诇 讗讬谞讘讗

The Gemara suggests: Come and hear a solution to this dilemma from an examination of this live louse [inba], which is always found in the root of the hair. And if it should enter your mind that hair grows from the bottom, the louse should be situated on the end of the hair, as it would be pushed up with the hair鈥檚 growth. The Gemara rejects this suggestion: Actually, one could say that hair grows from the bottom, and because it is alive the louse continuously descends, as it is always crawling toward the scalp from where it draws its nourishment.

转讗 砖诪注 讗讬谞讘讗 诪转讛 讘专讬砖讗 讚讘讬谞转讗 讜讗讬 住诇拽讗 讚注转讱 诪诇注讬诇 专讘讬 讘注讬拽讘讗 讚讘讬谞转讗 讘注讬 诇诪讬拽诐 讛转诐 谞诪讬 诪砖讜诐 讚诇讬转 讘讛 讞讬诇讗 砖专讜讙讬 砖专讬讙讗 讜讗讝讬诇

The Gemara suggests another proof: Come and hear from the fact that a dead louse is invariably found on the end of the hair. And if it should enter your mind that hair grows from on top, it should be situated on the root of the hair. The Gemara rejects this: There too, one could say that because it has no strength it is caught where it was when it died and goes up with the growing hair.

转讗 砖诪注 诪讘诇讜专讬转 讚讻讜砖讬讬诐 讚讘转专 讚诪讙讚诇讬谉 诇讛 专驻讬讗 诪诇转讞转 讛转诐 谞诪讬 讗讬讬讚讬 讚拽诪讟讗 讛讬讗 诪砖讬讻讘讗 讚专驻讬讗

The Gemara proposes a different proof: Come and hear from an examination of the long hair [belorit] of gentiles, which is grown for idolatrous purposes, by braiding the ends of the hair. As, after they braid it, it becomes loose underneath, which suggests that hair grows from below. The Gemara rejects this: There too, since it crumples from the effect of the person who lies upon it, it becomes loose underneath.

转讗 砖诪注 诪住拽专转讗 讚专驻讬 注诪专讗 诪诇转讞转 讜转谞讬讗 讜转讜 讻讚 爪讘注讬 住讘讬讗 讚讬拽谞讛讜谉 讞讜讜专谉

The Gemara offers an additional suggestion: Come and hear from the dye used on sheep, as the dyed wool becomes loose underneath. This shows that hair grows from the bottom. The Gemara adds: And this case of dyeing sheep is not merely anecdotal, as it was taught with regard to the halakhot of animal tithe. And furthermore, when old men dye their beards, we see that the beards turn white

注讬拽讘讬 谞讬诪讛讜谉 砖诪注 诪讬谞讛 诪诇转讞转 专讘讬 砖诪注 诪讬谞讛

at the roots of their hair. You can learn from it that hair grows from the bottom, as the new hair is not dyed. The Gemara concludes: Indeed, learn from it that it is so.

讜讗诇讗 讛讗 讚转谞讬讗 谞讝讬专 砖讙讬诇讞讜讛讜 诇住讟讬诐 讜砖讬讬专讜 讘讜 讻讚讬 诇讻讜祝 专讗砖讜 诇注讬拽专讜 讗讬谞讜 住讜转专 讜讗讬 住诇拽讗 讚注转讱 诪诇转讞转 专讘讬 诇讬住转讜专 讻讙讜谉 砖讙讬诇讞讜讛讜 讗讞专 诪诇讗转 讜诪谞讬 专讘讬 讗诇讬注讝专 讛讬讗 讚讗诪专 讻诇 讗讞专 诪诇讗转 砖讘注讛 住讜转专

The Gemara asks: But what about this halakha that is taught in a baraita: With regard to a nazirite who was shaved by bandits, and they left him with enough hair to bend its end to its root, this does not negate the days of his naziriteship. And if it should enter your mind that hair grows from the bottom, let it negate the days of his naziriteship in that case as well, as the remaining hair grew only after his acceptance of naziriteship. The Gemara answers: This is referring to a case where they shaved him after the completion of his naziriteship but before he sacrificed his offerings, and whose opinion is expressed in this baraita? It is the opinion of Rabbi Eliezer, who says: With regard to any nazirite who became ritually impure after the completion of his term, this negates only seven days.

诪讗讬 讟注诪讗 讚专讘讬 讗诇讬注讝专 讬诇讬祝 转讙诇讞转 讟讛专讛 诪转讙诇讞转 讟讜诪讗讛 诪讛 转讙诇讞转 讟讜诪讗讛 砖讘注讛 讗祝 转讙诇讞转 讟讛专讛 砖讘注讛

The Gemara asks: What is the reason of Rabbi Eliezer? The Gemara answers: He derives the halakha of the shaving of ritual purity at the end of his term of naziriteship (see Numbers 6:18) from the shaving of impurity (see Numbers 6:9): Just as with the shaving of impurity, if he became impure on the day of the completion of his term he must wait seven days, at which point he is purified from the impurity imparted by a corpse and shaves his hair, so too with the shaving of purity; if he was shaved before he brought his offerings, he negates only seven days.

讜拽讬诐 诇讛讜 诇专讘谞谉 讻诇 砖讘注讛 讬讜诪讬谉 讗转讬讗 诪讝讬讬讗 讻讚讬 诇讻讜祝 专讗砖讜 诇注讬拽专讜

And the Sages, including Rabbi Eliezer, have an accepted tradition that every seven days hair grows enough to bend its end to its root. Consequently, if this amount of hair remained after he was shaved on the day of the completion of his naziriteship, he does not forfeit any days and need not wait any longer.

谞讝讬专 砖讙讬诇讞 讘讬谉 讘转注专 讘讬谉 讘讝讜讙 讗讜 砖住讬驻住祝 讻诇 砖讛讜讗 讞讬讬讘 转谞讜 专讘谞谉 转注专 讗讬谉 诇讬 讗诇讗 转注专 转诇砖 诪讬专讟 住讬驻住祝 讻诇 砖讛讜讗 诪谞讬谉 转诇诪讜讚 诇讜诪专 拽讚讜砖 讬讛讬讛 讙讚诇 驻专注 砖注专 专讗砖讜 讚讘专讬 专讘讬 讬讗砖讬讛

搂 The mishna taught: With regard to a nazirite who shaved his hair, whether he did so with scissors or with a razor, or if he pulled out any amount, he is liable. The Sages taught: The Torah states with regard to a nazirite: 鈥淎 razor shall not come upon his head鈥 (Numbers 6:5). I have derived only a razor; from where do I derive that he is liable if he tore out, uprooted, or pulled out any amount of his hair? The verse states: 鈥淗e shall be holy, he shall let the locks of the hair of his head grow long鈥 (Numbers 6:5). This is the statement of Rabbi Yoshiya.

专讘讬 讬讜谞转谉 讗讜诪专 转注专 讗讬谉 诇讬 讗诇讗 转注专 诪讬专讟 转诇砖 住讬驻住祝 讻诇 砖讛讜讗 驻讟讜专 讜讛讻转讬讘 拽讚讜砖 讬讛讬讛 诪讬诪专讗 讚讗诐 讙讬诇讞 诇讬讛 讘转注专 拽讗讬诐 注诇讬讛 讘注砖讛 讜诇讗 转注砖讛

Rabbi Yonatan says a different interpretation: From 鈥渞azor鈥 I have derived only a razor, whereas if he tore out, uprooted, or pulled out any amount of his hair, he is exempt. The Gemara asks: But isn鈥檛 it written: 鈥淗e shall be holy鈥? The Gemara answers: That is to say that if he shaved his hair with a razor he stands liable for violating both a positive mitzva and a prohibition. By shaving with a razor he also transgresses the positive mitzva of: 鈥淗e shall be holy, he shall let the locks of the hair of his head grow long鈥 (Numbers 6:5).

转谞讬讗 讗讬讚讱 转注专 讗讬谉 诇讬 讗诇讗 转注专 转诇砖 诪讬专讟 住讬驻住祝 讻诇 砖讛讜讗 诪谞讬谉 转诇诪讜讚 诇讜诪专 诇讗 讬注讘讜专 注诇 专讗砖讜 讜诪讗讞专 砖住讜驻讬谞讜 诇专讘讜转 讻诇 讚讘专 诪讛 转诇诪讜讚 诇讜诪专 转注专 诇讗 讬注讘讜专 注诇 专讗砖讜

It is taught in another baraita: From 鈥渞azor鈥 I have derived only a razor; from where do I derive that he is also liable if he tore out, uprooted, or pulled out any amount of it? The verse states: 鈥淎 razor shall not come upon his head鈥 (Numbers 6:5), indicating that he may not remove his hair in any manner. The baraita asks: And since we eventually include everything that removes hair, what is the meaning when the verse states: 鈥淎 razor shall not come upon his head鈥? Why does the verse mention a razor, when other implements are equally forbidden?

诇驻讬 砖诇讗 诇诪讚谞讜 诇转讙诇讞转 讛讗讞专讜谞讛 砖讬讛讬讛 讘转注专 诇诇诪讚讜 诪诪爪讜专注 讗讬 讗驻砖专

The baraita answers: It is because we have not learned that the last shaving, i.e., the nazirite鈥檚 shaving of ritual purity, must be performed specifically with a razor, as the verse merely states: 鈥淗e shall shave his head鈥 (Numbers 6:18), without specifying an implement. It is impossible to learn this requirement from the halakha that a leper must use a razor (see Leviticus 14:9),

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