REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Nazir 57
***** Perek Sh'nei Nezirim *****
(a) What are two Nezirim obligated to do if a witness testifies that he saw
one of them become a Tamei Meis, but doesn't know which one?
(b) Is it necessary for one of the Nezirim to do this?
(c) Is the Tana speaking when the Nezirim themselves deny the testimony or
when they are silent.
(a) What do the two Nezirim bring at the end of the initial thirty-day
(b) What does the Nazir who actually brings it stipulate?
(c) When are they permitted to drink wine and become Tamei Meis?
(a) Considering that we are speaking about *two* Nezirim, what do we learn
from Sotah (regarding Safek Tum'ah)?
(b) How do we resolve the problem that, together with the witness, there are
three people, making it a case of 'Safek Tum'ah bi'Reshus *ha'Rabim*' (in
which case, they ought to be Tahor)?
(c) How does Rav Ashi prove this from the words of the witness cited in our
(a) What happens to Terumah that touched a Safek Tum'ah bi'Reshus ha'Yachid?
Answers to questions
(b) In that case, now that we refer to the Din in our Mishnah as Safek
Tum'ah bi'Reshus ha'Yachid, why do we not consider both Nezirim Vaday Tamei?
(c) If the source for 'Safek Tum'ah bi'Reshus ha'Rabim Tahor' is also Sotah
(i.e. we infer that Safek Tum'ah that is not in a Reshus ha'Yachid is
Tahor), we should apply the same principle there (that it is only Tahor when
it is possible to be true).
In that case, how can we initially ask that,
since there were three people present, the two Nezirim ought to be Tahor
(seeing as that cannot possibly be true [and we know that one of them was
(d) How will we reconcile this with the Sugya in Chulin, which learns 'Safek
Tum'ah bi'Reshus ha'Rabim Tahor' (not from a Chazakah, but) from Sotah?
(a) We learned in our Mishnah that two Nezirim who are Safek Tamei require
How can the Tana permit a Safek Nazir to cut off his Pei'os?
(b) What can we prove from the fact that Shmuel did not establish our
Mishnah by a Gadol and that it is permitted because 'Hakafas Kol ha'Rosh Lo
(c) According to Mar Zutra, Shmuel's answer was referring to the Seifa (the
Mishnah on 59b., which we have already discussed).
What does the Tana say
(a) What did Rav Ada bar Ahavah ask Rav Huna, who forbids a Gadol to shave
the Pei'os of a Katan?
(b) What did he comment when Rav Huna replied that the barber was Chovah?
Who was Chovah?
(c) What was the tragic result of Rav Ada bar Ahavah's careless comment?
(d) In which point did Rav Huna disagree with Rav Ada bar Ahavah?
(a) What does Rav Huna Darshen from the Pasuk in Kedoshim "Lo *Sakifu* Pe'as
Roshchem, ve'Lo *Sashchis* es Pe'as Zekanecha"?
(b) Rav Ada bar Ahavah only queried him because he maintained that a *man*
is forbidden to shave a Katan. Personally, he is even more lenient than Rav
How does he explain "Lo *Sakifu* Pe'as Roshchem"?
(c) Seeing as "Lo Sakifu" obviously refers to the Nikaf (because the Torah
writes "Pe'as Roshchem"), on what basis does Rav Ada bar Ahavah incorporate
(d) How do we know that Rav Ada permits even a man to shave a Katan?
(a) Does Rav Ada bar Ahavah permit a woman ...
(b) Like whom is the Halachah in all three points, Rav Huna or Rav Ada bar
- ... to cut her Pei'os?
- ... to shave a Gadol?
(c) To which two concessions do they unanimously agree?
(a) According to Rav Huna (who does not compare the Makif to the Nikaf),
will a man be permitted to shave the Pei'os of a Nochri?
Answers to questions
(b) Will he be permitted to shave the Pei'os of a woman?