The Yedi'at Beis Yitzchak edition and audio series of the Talmud Bavli, Masechet Nazir, has been dedicated by our good friends Chaim and Dina Dana. May Hashem protect and sustain them, granting success to all their children, that they should be educated according to our holy Torah, grow up, and be worthy of Torah, mitzvot, marriage, and good deeds. In particular, we pray for a complete healing for Moshe ben Dina. May it be Your will, Lord, to heal him among all the sick of Your people Israel. We also pray for a complete healing for Penina bat Esther. May it be Your will, Lord, to heal her. May the healing of both the soul and body come swiftly, and let it be Your will, and we say, Amen. Through the merit of Masechet Nazir, may they be protected, Amen.
This week's Daf Yomi has been dedicated by our good friends Mr. David Nissani, may Hashem protect and sustain him, Mr. Joe Zetuni and family, may Hashem protect and sustain them, and Dr. Mahdeb and family, may Hashem protect and sustain them. May they continue to have blessing and success in all their endeavors. Amen. Today's Daf is Daf Mem Alef. We study today for the elevation of the souls of my grandfather, Rabbi Yosef ben Sarah, and for the elevation of the soul of my father, Avi Avraham ben Esther. May the spirit of Hashem rest upon them in Gan Eden. Amen. For a complete healing for Moshe ben Dina, Sarah Ruchama bat Rachel, and Sarah bat Rachel, and Rabbi Mordechai Tzemach ben Mazaltov. May it be Your will, Lord, to heal them, and let it be Your will. Amen.
We are discussing today on Gemara Mem Amud Bet, and we are holding by the word Mimay, three, four, five, six, seven lines from the bottom. Let's just review the piece that we're involved in. We are looking for one item: the source that a metzora at the end of his process must shave all the hair of his body. The question is, how do we know that this must specifically be with a razor? How do we know that it can only be with a razor, such that he cannot use any other item to cut the hair off his body? The Gemara was searching for how to learn this. The Gemara did not find any pesukim and attempted to learn it from a comparison with a nazir and the Levi'im, but we see that we cannot compare a metzora to a nazir and the Levi'im because they are not similar. The nazir and the Levi'im have different properties that are unique to themselves. Therefore, we were searching for how we know that indeed the metzora specifically shaves with a razor. This mind you was only according to the opinion of the Rabbis, as Rabbi Eliezer argues against it, but the Rabbis hold that it must be so.
The Gemara then said, "I will prove it to you." What was the Gemara's proof? From some extra words that are written regarding the metzora. It states that besides shaving his whole body, he must also shave his beard. The Gemara asked, "What is the significance of this detail? Why do we need to specify the beard if he is shaving his whole body?" The Gemara explains that this is necessary because, let’s say, the metzora happens to be a kohen as well. We know that kohanim, as well as everyone else, have a specific pasuk that states they are not allowed to shave the pe'ot of their beard. The prohibition regarding the pe'ot is specifically applicable when using a razor. The Torah’s language regarding shaving pe'ot includes two key terms: giluach, which means shaving, and hashchatah, which means you must destroy the hair, indicating that you are cutting it at its root. This is in contrast to using other items, such as a malaket or rahitani, which would not incur a liability according to the opinion of the Rabbis.
Thus, once we establish that the Rabbis hold that regular shaving of pe'ot is specifically done with a razor, we understand why the pasuk of zekano is necessary for the metzora. It tells us that even though normally it is prohibited for a kohen to shave with a razor, for a metzora, it is permitted. But what exactly is permitted? This is the source for knowing that a metzora specifically shaves with a razor. The Gemara then challenges this reasoning, asking, "Who said we should learn this way? It's very nice to interpret extra words, but who told you to learn that way?" The Gemara continues, "Mimay? Perhaps, in fact, one could shave the metzora with a malaket or rahitani, and that would also fulfill the mitzvah." The Gemara indicates that perhaps the extra words of zekano are meant to tell us that even if he were to use a razor, he would not be liable, but he is not required to do so. This implies that the metzora can choose any method: a malaket, a rahitani, or a razor—all options are acceptable.
The Gemara then argues that if you tell me that it’s acceptable for the metzora to shave in any way he wants, then the Torah would not have needed to specify the extra pasuk of zekano to tell me that if he used a razor, it would be permissible. Why? Because I would say that if a nazir can use a razor at the end of his process, then certainly a metzora can do so as well. The Gemara then states, "It cannot be so." If you say that the metzora can shave with a malaket or a rahitani, then I am not going to say that the use of a razor is permissible. If a nazir, who is in a state of prohibition, is allowed to use a razor at the end of his process, all the more so a metzora, who has not sinned, should be permitted to do so. The Gemara is asserting that it cannot accept the notion that a metzora can shave in any manner he prefers.
Therefore, the Gemara concludes that the pasuk of zekano is indeed necessary. It teaches us that a metzora must shave with a razor, which is a chiddush. The Gemara continues by asking another question on this line of reasoning. "Furthermore, if you are of the opinion that a metzora can shave with a malaket or a rahitani, what do we need the pasuk of ta'ar for?" The Gemara references Reish Lakish, who stated a general rule that wherever you find a positive commandment and a negative commandment, if you can fulfill both, it is better; if not, the positive commandment will override the negative one. This means that if the metzora has the option to shave with a malaket or a rahitani, the Torah would not come to tell me that if he uses a razor, it is acceptable. The Gemara asserts that it cannot accept such reasoning.
As we continue, we recognize that the Gemara is discussing the implications of shaving for the metzora. The Gemara notes that if one were to say that the metzora could shave with either a malaket or a rahitani, then the Torah would not need to specify the use of a razor. The Gemara then states that if we are allowing the use of a razor, it indicates that it is the only way to fulfill the mitzvah, meaning it must be specifically with a razor.
Thus, we crystallize the discussion: there is a machloket between Rabbi Eliezer and the Rabbis regarding the source of the obligation for the metzora to shave with a razor. The Rabbis derive their source from the extra word zekano, while Rabbi Eliezer derives his source from the word rosho. Each source supports the same conclusion: the metzora must shave specifically with a razor.
To summarize, the Rabbis' source is based on the fact that the metzora must shave his beard, which leads to the understanding that the prohibition of a kohen does not apply in this case. Rabbi Eliezer, on the other hand, uses the word rosho to highlight a different aspect of the obligation. The discussions surrounding these terms provide insight into the precise halachic implications of the shaving process for the metzora.