REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Nazir 41
NAZIR 41 & 42 - sponsored by Harav Ari Bergmann of Lawrence, N.Y., out of
love for Torah and those who study it.
(a) According to Rebbi Eliezer, the Isur of destroying one's beard
incorporates any form of destruction, as we just learned.
What does he
then learn from the Pasuk ...
(b) What induces him to make this D'rashah?
- ... "Ta'ar Lo Ya'avor al Rosho (by a Nazir)"?
- ... "Yegalach es Kol Se'aro, es Rosho *es Z'kano*"?
(c) If Rebbi Eliezer's opinion is based on the fact that a Nazir only
transgresses if he shaves with a razor, what do the Rabbanan hold?
the basis of their Machlokes?
(a) We ask on Rebbi Eliezer that perhaps "Rosho" comes to *permit* the
Metzora to shave with a razor, and not to *obligate* him? (like we asked
above on the Rabbanan).
What do we answer?
(b) Why do we not give the first answer that we gave there (that we would
then learn this from a 'Kal va'Chomer' from Nazir who is not a Metzora, who
did not perform a sin)?
(a) What do the Rabbanan (who learn the obligation to shave the Metzora from
"Z'kano") learn from "Rosho"?
Answers to questions
(b) Now that the Torah has written ...
1. ... "Z'kano", why does it need to write "Rosho"? Surely once we know that
it overrides the La'av of shaving the corners of the beard, it follows that
it also overrides that of cutting the Pei'os?
(c) Why would we not have known that a razor must be used to shave, because
otherwise, he would not contravene the La'av of cutting the Pei'os?
2. ... "Rosho", why does it need to write "Z'kano"?
(a) How many 'sins' does the Mitzvah of shaving the head of a Nazir who is a
(b) We might know that the Asei of shaving a Metzora overrides all of them
from the Limud of "Rosho", which is all-embracing (though this appears to
clash with what we learned earlier).
How might we also know it from the
Limud of "Z'kano"?
(c) How do we attempt to resolve this with the fact that the La'av and the
Asei of Kohanim, which "Z'kano" comes to override do not pertain to
everyone, whereas the La'avin and the Asei of a Metzora that are being
overridden by "Rosho" do (and we cannot learn what is 'Shaveh be'Kol' from
what is not)?
(d) According to Rebbi Eliezer, who learns from "Rosho" that the Mitzvah to
shave overrides the La'av and the Asei of a Nazir who is a Metzora, why
does the Torah need to write "Z'kano"? Why can we not learn that the Mitzvah
overrides the La'avin and the Asei of Kohanim from the Limud of "Rosho"?
(a) We just learned that the Rabbanan learn 'Asei Docheh Lo Sa'aseh' from
"Rosho" (of Metzora).
Answers to questions
Where does Rebbi Eliezer (who uses "Rosho" to
obligate the Metzora to shave with a razor, learn 'Asei Docheh Lo Sa'aseh'?
(b) Why can he not learn it from the fact that the shaving of a Metzora
overrides the La'av of ...
(c) How will we reconcile our Sugya, where the Rabbanan learn 'Asei Docheh
Lo Sa'aseh' from "Rosho" with the Sugya in Yevamos, where they learn it from
- ... Hakafah of Kohanim?
- ... Nazir?