The Eddy and Beaty Sitt edition, an audio series of the Talmud Bavli, focuses on the teachings of Masechet Nazir, dedicated by our good friends Chaimi and Dina Danna. May Hashem protect and sustain them, granting success for all their children, that they should be educated according to our holy Torah, and may they grow to merit Torah, mitzvot, marriage, and good deeds. In particular, we pray for a complete recovery for Moshe ben Dina and Penina bat Esther. May healing come swiftly, both for the soul and the body, and may it be His will. Amen. The merit of Masechet Nazir should protect them. We study today’s daf, Daf Mem-Zayin, in memory of my revered grandfather, Rabbi Yosef ben Sarah, and Rabbi Avraham ben Esther. May their souls be at rest in the Garden of Eden. Today’s daf is studied for the complete recovery of Moshe ben Dina, Sarah Ruchama bat Rachel, and Rahamim Mordechai Tzemach Eliyahu ben Mazaltov. May they all have swift healing, both for the soul and the body, and may it be His will. Amen.
We begin today’s daf on Mem Vav Amud Bet, starting from the Mishnah at the bottom of the amud. The Mishnah states: "Gilach al hazevach," meaning he brought the sacrifice relevant to the Nazir. At the end of his nezirut, he must bring three korbanot and, of course, shave his hair. If he brought one of the korbanot and then shaved his hair, but afterward, the korban was found to be pasul, we must determine the halachic implications. For example, if the blood he sprinkled fell on the floor, it becomes tamei, or if the animal was taken out of the azara, it also becomes pasul.
What is the ruling? His shaving becomes pasul, and his korbanot do not count. We understand why the korbanot do not count, as they are pasul. However, the novelty here is that the shaving is also invalid because the law dictates that he must bring a korban, sprinkle the blood, and then shave his head. If he shaves without bringing a valid korban, it is as if he shaved too early. Thus, he must wait another thirty days for his hair to grow to perform another shaving. Since the korban was invalid, the shaving is also invalid, and he must start over again.
The Mishnah provides an example: "Gilach al hachatat she'lo lishma." This refers to a case where he brought a chatat but not for its intended purpose. One of the korbanot that the Nazir brings at the end of his process is a korban chatat, which must be brought lishma. If the korban chatat is brought for the sake of an olah, it becomes pasul. If he shaved after that korban chatat and then brought the other korbanot lishma, his shaving is still pasul. The reason is that the shaving must be connected to a valid korban. If the korban is pasul, the shaving is also pasul, and he must wait another thirty days.
Next, the Mishnah states: "Gilach al ha'olah o al hashelamim shelo lishma." Here, if he brought the korban olah first and shaved on it, we have a chiddush. Technically, one can shave on any of the three korbanot bedi'avad. However, if he brought the korban olah not for its intended purpose, it does not count as a mandatory korban olah, but it is still a valid nedavah. If he then brought the shelamim and chatat for the right reasons and shaved after the korban olah, the ruling is that his shaving is pasul and his korbanot do not count. This is because the korban olah is valid as a nedavah, but not as a mandatory korban olah that the Nazir must bring.
The Mishnah continues with Rabbi Shimon’s opinion: "Oto hazevach lo ala lo." If he brought a korban olah or shelamim not for their intended purpose, that korban does not count. However, Rabbi Shimon states that the other korbanot he brought, even if one was pasul, the shaving he performed is valid. He does not have to start the nezirut over again. The Mishnah concludes: "Ve'im gilach al sheloshtan," meaning if he brought all three korbanot and then shaved, and one was valid, his shaving is valid. He must, however, bring the korbanot that were pasul again.
The Gemara seeks to analyze Rabbi Shimon’s reasoning. Rav Adda bar Ahava states that Rabbi Shimon holds that a Nazir who shaved on a shalmei nedavah is valid. This is because a korban shelo lishmah counts as a shalmei nedavah, meaning he must bring another korban but the shaving is valid. The Gemara then discusses a case where the Nazir had blood sprinkled from one of the korbanot and subsequently became tamei. Rabbi Eliezer states that he forfeits all his days, while the Chachamim say he should bring the remaining korbanot and purify himself.
According to the Chachamim, once he sprinkles the blood of one korban, his nezirot is over. If he becomes tamei afterward, he must wait seven days to purify himself. Rabbi Eliezer, however, maintains that if he became tamei after the first korban, he must start over. The Gemara recounts a story about Miriam from Tarmod, who became tamei after learning of her daughter’s death. The Chachamim instruct her to bring her remaining korbanot after she becomes tahor.
The Gemara clarifies that Rabbi Eliezer’s ruling about starting over applies specifically to cases where the Nazir becomes tamei after the first korban was sprinkled. The debate centers on whether the first korban is valid or pasul. The Chachamim hold that the first korban is valid, while Rabbi Eliezer maintains it is pasul.
As we transition to the seventh chapter of Masechet Nazir, the Mishnah states that a Kohen Gadol and a Nazir cannot become tamei for their relatives, but both can become tamei for a met mitzvah. If a Kohen Gadol and a Nazir encounter a met mitzvah, Rabbi Eliezer says the Kohen Gadol should become tamei, while the Chachamim argue that the Nazir should become tamei instead.
Rabbi Eliezer explains that a Kohen does not bring a korban for his tumah, while a Nazir does, indicating that the Nazir has a stricter tumah. The Chachamim counter that a Kohen is forever a Kohen, while the Nazir is in a temporary state. The Gemara analyzes this further, discussing the implications of their respective tumah statuses.
The Gemara then presents a case involving a Kohen Gadol who is a Kohen Mashuach and another Kohen who is a Kohen Merubba BeBigadim. The Kohen Mashuach is considered holier due to his anointment with oil and does not become tamei for a met mitzvah. The Gemara explores how these two types of Kohanim interact with the laws of tumah and taharah.
As the discussion continues, the Gemara highlights various scenarios involving Kohanim who have left their positions for different reasons. It emphasizes the importance of understanding the hierarchy of kedusha between different types of Kohanim and their respective roles in the context of met mitzvah.
In conclusion, the intricate discussions surrounding the Nazir, Kohen Gadol, and their respective laws of tumah and korbanot illustrate the depth of halachic reasoning and the significance of each ruling. The Gemara’s analyses reflect a commitment to understanding the nuances of these laws, ensuring that each individual’s obligations are clear and precise.