1) “I will be handsome” (cont.)
The Gemara explains why a declaration, “I will be hand-
some” constitutes a pledge to be a nazir, despite the fact that
being a nazir is sinful.
2) “I am like this”
Shmuel explains the conditions necessary for a declaration
of “I am like this” to be a pledge to be a nazir.
3) “I am a mesalsel”
An example of the use of the term mesalsel in reference to
hair is cited.
It is suggested that the term mesalsel refers to Torah ra-
ther than nezirus.
Shmuel answers that the one who made the declaration
was holding his hair.
4) “I am a mechalkel”
An example of the use of the term mechalkel in reference
to hair is cited.
It is suggested that the term mechalkel refers to supporting
the poor rather than nezirus.
Shmuel answers that the one who made the declaration
was holding his hair.
5) Growing hair
A verse is cited that indicates that the word
חוליש refers to
growing hair.
An alternative translation of the term
חוליש is suggested.
Two resolutions to this challenge are presented.
6) Clarifying the dispute between R’ Meir and Chachamim
Reish Lakish suggests an explanation of the dispute be-
tween R’ Meir and Chachamim.
R’ Yochanan offers an alternative explanation of the dis-
pute.
The Gemara records a series of unsuccessful challenges to
R’ Yochanan’s explanation.
A practical difference between Reish Lakish and R’
Yochanan’s explanation is suggested.
This explanation is unsuccessfully challenged.
-
7) MISHNAH:
The Mishnah teaches that even if a person
mentions only one of the prohibitions in his nezirus declara-
tion he is, nonetheless, a full fledged nazir.
8) The authorship of the Mishnah
It is noted that the Mishnah does not reflect R’ Shimon’s
opinion as recorded in the Baraisa that a person is not a nazir
unless he vows to abide by all the restrictions.
The Gemara explains the rationale for the positions of R’
Shimon and Rabanan, respectively.
Tuesday, August 25 2015
עשת לולא 'י
“
ה
OVERVIEW
of the Daf
ג ריזנ
‘
Mitzvah wine
איה יאמ תושרה ןייכ הוצמ ןיי רוסאל
―
אתלדבאו אתשודק
O
ur Gemara points out that although a nazir is prohibited
from drinking wine, we might have thought that this restriction
does not include wine that is used for a mitzvah. Nevertheless,
there is a special verse (
ריזי רכשו ןיימ) which teaches us that all
wine, including that of mitzvos, is included in the restriction.
What is the case of wine of a mitzvah? The Gemara identi-
fies this as wine used for Kiddush and Havdalah. In the Sifrei
(Parashas Naso) the “wine.of mitzvah” is identified as wine of
ma’aser sheni. Why does our Gemara use the example of wine
used for Kiddush and Havdalah, a definition which is questiona-
ble, as noted in the Gemara and in Tosafos, rather than to use
the definition suggested by the Sifrei?
The
רצואה תיב (159) explains that the Sifrei argues with our
Gemara regarding the mitzvah of eating ma’aser sheni. The
Sifrei is of the opinion that the owner himself has a mitzvah to
eat his ma’aser sheni. This is why the Sifrei understands that
there is a necessity for the verse to specifically exclude the wine
of ma’aser sheni and to prohibit its consumption for the nazir.
Our Gemara, however, is of the opinion that ma’aser sheni wine
can be drunk by anyone, as long as it is consumed in
Yerushalayim. Therefore, there is no specific reason to think
that a nazir should be able to drink the wine of ma’aser sheni. If
there is a need for a verse, it would be to teach that the nazir
may not drink the wine of Kiddush and Havdalah.
The
רהמ
“
תויח ץ
points out that when drinking the cup of
Kiddush and havdalah, it is enough to drink the majority of a
cup which contains a
תיעיבר (one fourth of a log), but a nazir is
only in violation of his nezirus if he drinks a full
תיעיבר. This
means that even if a nazir would drink from Kiddush, his nezi-
rus is not violated. Why, then, would it be necessary for a verse
to prohibit his drinking wine which does not interfere with his
condition? Although any and all wine is prohibited (
רועיש יצח
הרותה ןמ רוסא), we would not consider drinking less that a full
amount to be
דמועו עבשומ, as described in the Gemara.
Accordingly,
רהמ
“
תויח ך
explains that our Gemara follows
the view of Rabbi Shimon, who holds that a nazir invalidates his
nezirus if he drinks any wine at all, not only a full amount of a
תיעיבר.
Distinctive
INSIGHT
This month’s Daf Digest is dedicated in memory of
Rivka Yenta bas Asher Anshel & Yosef ben Chaim haCohen Weiss on 8 and 14th of Elul
By Mr. and Mrs. Manny Weiss
This week’s Daf Digest is dedicated by
The family of
ןיבור ה"ע,דוד 'ר תב הנח תרמ
Mrs. Ann Ruben o.b.m.
Number 1140–
ג ריזנ
‘
Does the word
תמאב constitute an oath?
העובש וז ירה ןימי רמואה אינתהו
Didn’t we learn in a Baraisa that when one says, “Right hand,” this
is an oath
S
hulchan Aruch
1
rules that saying “Right hand” constitutes
an oath and Shach
2
adds that it only counts as an oath when a
person refers to the right hand of Hashem. Thus we see that
even if a person does not refer to Hashem by His name or one
of the descriptive terms commonly used to name Him, it none-
theless constitutes an oath since he used a term that refers to
Him. Another application of this principle is found in Teshu-
vas Zera Emes. Teshuvas Zera Emes
3
ruled that the use of the
term
תמאב— in truth— also constitutes an oath. To a large
degree he bases this ruling on the comments of Reishis
Chochmah who wrote that one should be cautious from swear-
ing with the term
תמאב since this a reference to Hashem.
Thus, for example, Teshuvos V’Hanhagos
4
rules that a person
should not say, “In truth it was like this –
ךכ היה תמאב,” since
such a declaration would constitute a vow.
Teshuvas P’nei Yitzchok
5
, however, cites numerous in-
stances that indicate that the use of the term
תמאב does not
constitute an oath. Furthermore, he claims that Reishis
Chochmah cannot be relied upon to draw this conclusion.
One reason is that Reishis Chochmah only wrote that one
should be cautious (
ש
“
רהזיל שי
“
) which hints that there is no
actual prohibition. Secondly, the section Sha’arei Kedusha
presents matters of piety not halacha.
Teshuvas Haradvaz
6
rules that the term
תמא constitutes an
oath and adds that if one declares, “Just like Hashem is true so
too this matter is true” he may have taken an oath and should
conduct himself as if an oath was taken. Furthermore, even if
he follows through appropriately on his oath he has commit-
ted a terrible transgression that borders on heresy. The reason
is that a person should not equate the truth of Hashem with
the truth of any creation. This applies even if the person is
certain that his statement is true and all the more so if he is
uncertain that the matter is true.
1
.
.'ח 'עס ז"לר 'יס ד"וי ע"וש
2
.
.ד"י ק"ס םש ך"ש
3
.
.ט"צ 'יס ב"ח תמא ערז ת"וש
4
.
.ה"כקת 'עס א"ח תוגהנהו תובושת ת"וש
5
.
.'ה 'יס ד"וי א"ח קחצי ינפ ת"וש
6
.
.ז"י 'יס א"ח ז"בדרה ת"וש
HALACHAH
Highlight
Daf Digest is published by the Chicago Center for Torah and Chesed, under the leadership of
HaRav Yehoshua Eichenstein, shlit”a
HaRav Pinchas Eichenstein, Nasi; HoRav Zalmen L. Eichenstein, Rov ;Rabbi Tzvi Bider, Executive Director,
edited by Rabbi Ben-Zion Rand.
Daf Yomi Digest has been made possible through the generosity of Mr. & Mrs. Dennis Ruben.
The bitter cups
"...תושרה ןייכ הוצמ ןיי רוסאל היל יעבמ"
A
lthough in modern times, with the
advance of technology, we can usually get
whatever we need relatively inexpensive-
ly, this was not always the case. It used to
be that the price of wine depended on
the success of the grape yield in one’s
area and on the success of importers.
Sometimes wine could be exceedingly
expensive. Nevertheless, for the four cups
of wine required on Pesach, people spent
as much as was necessary to procure wine
needed to fulfill this precious mitzvah.
Somehow, a very bitter substance
had been mixed into a certain person’s
expensive wine. The owner of the wine
approached his Rav to ask whether he
could still use it. He explained, “Of
course, it tastes rather vile, but I hate
wine anyway. It gives me a headache. I
drink exactly eight cups of it. Four one
each of the seder nights. So to me it
doesn’t matter much that it’s so repul-
sive. Do I really have to pay the exorbi-
tant price of another eight cups of wine if
I’m willing to drink what I have?”
The man’s Rav was not sure that the
man could use the very bitter tasting
wine. He decided to consult with the
Kesav Sofer, zt”l.
The gadol answered, “In Nazir 3b we
learn from the verse that a nazir may not
even drink wine and beer for Kiddush or
Havdalah. However, a Nazir may drink
wine in a manner in which he gets no
pleasure. If one can discharge his obliga-
tion with wine mixed with something
very bitter, what is the verse teaching us?
Clearly one may not use regular wine if
there is a permitted way to do the mitz-
vah, since there is no mitzvah to have
pleasure from the wine.
The Kesav Sofer concluded, “We see
from here that one may not discharge
one’s obligation with matzah or wine
that was mixed with something so bitter
that normal people would not wish to eat
it. So if this man can’t procure some oth-
er wine, he may use such drink for the
mitzvah. Since there are opinions that he
can discharge his obligation, he should at
least use what he has…”
STORIES
Off the Daf
1. What is the meaning of the word
לסלסמ?
_________________________________________
2. According to Reish Lakish, what is the point of dispute
between R’ Meir and Rabanan?
_________________________________________
3. Why does declaring “right hand” constitute an oath?
________________________________________
4. Explain the dispute between R’ Shimon and Rabanan.
________________________________________
REVIEW
and Remember