Nazir - Daf 46
- Machlokes when nazir becomes permitted in the prohibitions
The next Mishnah teaches that after the shelamim is cooked, and the foreleg is waved, the nazir becomes permitted to drink wine and become tamei from the dead. Rebbe Shimon says: כיון שנזרק עליו אחד מן הדמים – Once the blood of one of the korbanos was sprinkled for him, הותר הנזיר לשתות ביין ולהיטמא למתים – the nazir is permitted to drink wine and become tamei to the dead. In a Baraisa, Rebbe Eliezer says: "ואחר ישתה הנזיר יין" – “Afterwards the nazir may drink wine,” אחר המעשים כולן – this means after all the activities are performed. Rishonim say that the Tanna Kamma of our Mishnah follows this view. The Chachomim say: אחר מעשה יחידי – After a single activity is performed (meaning one korban). They make a gezeirah shavah between the "אחר" of the passuk above, and in the passuk " אחר התגלחו את נזרו" – after shaving his nazir hair, teaching that just as that passuk only mentions a single activity, the permit of the nazir begins after a single activity.
- תנופה בנזיר מעכבת
Rav says: תנופה בנזיר מעכבת – The waving procedure of a nazir prevents the release of the prohibitions if it is not performed. The Gemara explains that this was said according to Rebbe Eliezer, who said all activities are required. The novelty is that one might have thought: כיון דלענין כפרה שירי מצוה היא – Since regarding atonement of other korbanos, the waving is merely a “residual” part of the mitzvah (and not critical), הכא נמי לא תעכב – here, too, it is not critical to the nazir’s permit, so Rav taught otherwise. The Gemara challenges Rav from a Baraisa: "זאת תורת הנזיר" – This is the law of the nazir, בין שיש לו כפים, בין שאין לו כפים – whether he has palms or does not have palms. This appears to say that just as a nazir without palms can complete his nezirus although he cannot perform the waving, a nazir with palms can also complete the nezirus without the waving. The Gemara responds by proving (from a Baraisa which employs similar language about a nazir without hair) that it can be read in the reverse: just as a nazir with palms must perform the waving, one without palms must also perform the waving, on his forearms. A second version of this discussion is recorded.
- The status of shaving when a korban is not valid
The next Mishnah states: גילח על הזבח ונמצא פסול – If he shaved on a korban, and it was found invalid (e.g., the blood became tamei before zerikah), תגלחתו פסולה וזבחיו לא עלו לו – his shaving is invalid, and his other korbanos do not count for him. Since his shaving was invalid, it must be regrown before he can bring any korbanos. After providing an example of this principle, the Mishnah continues: גילח על העולה או על השלמים שלא לשמן – If he shaved after the olah or shelamim was brought “not for its purpose,” (i.e., he intended it to serve as another korban), ואח"כ הביא קרבנותיו לשמן – and then brought his korbanos for their purposes, תגלחתו פסולה וזבחיו לא עלו לו – his shaving is invalid and his other korbanos do not count for him. Although an olah or shelamim which is brought שלא לשמה is not disqualified as a korban, it does not count for his requirement, so the shaving is also invalid. Rebbe Shimon disagrees: אותו הזבח לא עלה לו, אבל שאר זבחים עלו – That korban does not count for him, but the other korbanos count. The Gemara explains that he holds נזיר שגילח על שלמי נדבה יצא – a nazir who shaved after a voluntary shelamim is yotzei the shaving, and a shelamim brought שלא לשמה is considered a voluntary shelamim. The Mishnah concludes that if he shaved after all three korbanos, then even if some were invalid, one valid korban is adequate for his shaving to qualify.
