Talking Talmud

A Nazir who has reached the point of shaving, and then encounters impurity - depending on the kind of impurity, he might need to cancel the nezirut days. But if it was utterly unknown (tehom), he doesn't redo the nezirut. Plus, the case of a person who goes to dunk in the water of a cave, and while there, encounters a dead body - he may or may not encounter impurity. Potentially depending on what...

Developing the principle that "erkhin," valuation of people, doesn't apply to non-Jews, including the exegesis from the verses on valuation. Also, 2 mishnayot on amud bet: regarding the stringency of the slave, in contrast to the woman's nezirut. Plus, more on the slave's vows, and how they are intertwined with the requirements of the master.

The nazir's hair removal by a razor, specifically.... plus the metzora's shaving: 4 shavings from impurity. Also, the new (and final) chapter, 9: The laws of nazir do not apply to non-Jews, but women and slaves can indeed become nezirim. And the woman's nezirut is more stringent than that of a slave. Plus, the Gemara explains the exclusion of non-Jews from nezirut.

A new mishnah - with a nazir who may have come in contact with a dead body, and who also may have been a Metzora. What is his purification process going to be? How many days must he wait to purify from each of these possible impurities? Also, how the shaving and sacrifices will have impact on the person with these 4 competing possibilities of nezirut.

Continuing the question of a man shaving the body parts that were usually shaved only by women, in violation of the verse that prohibits men and women from wearing the garments of women and men, respectively. The discussion shifts to focus on the garments of one sex prohibited to worn by the other, and the abomination of that practice. Plus, the question of girls and women wearing pants (trousers)...

A discussion of tzitzit! In the context of shaving, and the mechanisms by which these positive and biblical commandments work. Plus, sha'atnez. And tekhelet. Also, a person can remove hair from his body with a razor - except for the so-called corners of the face. But then why is there mention of the person who does this getting lashes? How can that be?!

Opening with questions about the nazir's status - pure or impure? Namely, a third party observed one of two nezirim come in contact with impurity, but he's not sure which. They both have to take action (including sacrifices) accordingly. Also, addressing the general practice of doubtful impurity - which is derived from the case of the sotah woman, as per the private domain.

More on the counting of the nazir and R. Hisda's ruling. Plus, the impurity from a dead body - that would require shaving for a nazir - would be a violation if one entered the Temple. The transmission of the teachings of some details here is ascribed to specific heritage - a direct line of passage down from one to the next, without always mentioning all the people along the way. Also, the question...

If you leave the Land of Israel in a box, will you become impure? It's a machloket. Also, how to continue counting the days of nezirut after purification.

A new mishnah with the impurities that do NOT make a nazir need to shave - despite his contact with the impurity, it doesn't negate his nezirut. Also, focusing on the ritual impurity of all the lands outside of the Land of Israel: is the issue the land itself, or the air of those lands?

Insight into how the rules regarding purity and impurity changed over those early generations. Also, a dispute between R. Yochanan and Resh Lakish regarding the impurity of a limb that is separated from a body (whether live or dead), that doesn't have a measure of flesh on it.

Creepy-crawlies and the impurity of them leads to the question of what happens if you eat portion of the creepy-crawly, and not its entirety? (in terms of impurity, not kashrut). Plus, the apparent "souls" of the creatures. Also, R. Akiva is at odds with the sages (though he comes around eventually) for 6 ways if being impure (or not, if you're the sages). Plus, a story of a box of bones which did...

More with the gore. When does the dust from a decaying corpse impart impurity? Also, what about substances within a woman's body that are not of her body, and are also impure - will those substances combine for impurity or not? NOTE: Potentially disturbing - discusses a woman who has died and her unborn child too.

A gory section on "netzel," a measure of which would render the nazir (or others) impure. Basically decomposing elements of a dead body - which was essential information, lest one become impure via contact with the small measure. Plus, the relevance of an animal's willingness to eat that which is impure (which people clearly would not eat) - or which is no longer impure. Also, the question of how...

A focus on amud bet: When the nazir shaves on having become impure via 3 different ways of a dead body rendering one impure. And then the text lists many various parts from the dead body. And then the nazir needs to redo the count of pure days of nezirut. [Who's Who: Rabbi Meir] When critics were bothering R. Akiva - delving into a precise wording of the mishnah - from among the students. When R....

One long discussion on the daf... First, on the nazir who's not supposed to become impure, but when would he? Plus, what is the mechanism to derive these halakhot (textual parallel vs. logical inference)? A discussion that continues through the daf. As does the parallel to kohanim, and the kohen gadol, specifically. Plus, the case of the sister.

The last mishnah of chapter 6: what if the nazir becomes impure in the process of bringing the post-nezirut offerings? Plus, the story of a nezirah who exactly had this concern. (It's a machloket). Also, chapter 7 and a new mishnah, focusing on different levels of impurity. Plus, the anointing oil.

A mishnah on the process of the sacrifices; A nazir who cooks the shelamim sacrifice, or overcooks it, and the kohen takes it with the unleavened bread, and the nazir waves them around, after the kohen puts it on his palms, having already shaved his head. And then the Gemara brings in additional machloket to understand the importance of each stage - would not waving cancel the nezirut? The korbano...

2 mishnayot - 1. On the sacrifices that the nazir must being as part of the process closing off the nezirut. Plus, why a female nezirah doesn't shave post-nezirut in a public setting, and why she is in a different class from a sotah-woman. Also, 2 - Once he cuts his hair, he puts the hair on the fire, if he's in Jerusalem, and the korbanot are on the fire. And then gravy or sauce from the korban w...

The first Mishnah on the daf compares the three Nazir prohibitions and how each one has its own stringency. The second Mishnah describes how a tamei Nazir undergoes the process of purification.

What verse teaches the limitations on the kohanim about coming into contact with a dead body? The kohanim not only are not supposed to come in contact with impurity, and then they do, they also engage in a measure of profaning their extra holy status (it's not a bad thing, just a thing). Plus, a dispute based on the nuance between two verses, as per the differences between a kohen and nazir as wel...

Tongue in cheek: what really counts as shaving? How much hair can be left, with what tool, etc. Plus, 3 mishnayot: intent for hair removal is salient, dirt would cause hair to fall out, likewise shampooing. And lastly, a nazir who violates his restrictions is only given multiple sets of lashes if he makes it clear that he hasn't forgotten the prohibition, and is going to violate it anyway.

After exploring the opinion of the Rabbis on daf 40 the Gemara explores the opinion of Rabbi Eliezer and how he learns that a metzora must use a razor to shave. Then the Gemara goes back to the Rabbis.

A detour to a mishnah in the Tractate Negaim, which connects the nazir, the metzora (one with tzara'at), and Levites - who are all required to shave their heads, and completely, and specifically with a razor. But how do we know it must be a razor? Also, more about a razor and other implements to remove a beard.

A new mishnah - shaving a nazir's head cancels the count of the 30 days of nezirut. Removing hair in any way means lashes, but the question is how does hair grow? With implications for which growth was cut off, if another cuts it off him (and how many days are left to his nezirut). Plus, the proofs from both halakhah and reality, as well as the rationale for R. Eliezer's opinion.