What are the implications of the word "Ve'gilach ha'Nazir"?
Nazir, 45a: It implies that only a Nazir is obligated to shave his hair at the entrance of the Ohel Mo'ed (in public) but not a Nezirah - since doing so would incite the young Kohanim to accost her. 1
Since it is disrespectful to shave in the Azarah, how can the Torah write that the Nazir shaves "Pesach Ohel Mo'ed"?
Rashi and Targum Yonasan: "Pesach Ohel Mo'ed" 1 is not referring to a location! 2 It is a way of saying that the Nazir should shave after bringing the Shelamim - which are Shechted at the entrance of the Ohel Mo'ed. 3
See also Torah Temimah, citing Nazir, 45a and note 109.
See Torah Temimah, note 108.
Rashi: As the Torah writes in Vayikra, 3:2. In fact, the Nazir shaves in the Lishkas Nezirim which is located in the Ezras Nashim.
Seeing as the Nazir does not shave at the entrance of the Ohel Mo'ed, why does the Torah write "Pesach Ohel Mo'ed"?
Nazir, 45a: To teach us that the Nazir may only shave when the entrance to the Ohel Mo'ed is open.
Yerushalmi Nazir, 8:2: To teach us that a Nazir who is also a Metzora is not permitted to shave in order to be released from the Isur of drinking wine and of becoming Tamei Meis - since he is not permitted to come to the entrance of the Ohel Mo'ed. 1 Consequently, the prohibition only falls away after the Kohen waves the Asham.
See Torah Temimah, note 112.
Why must the Nazir's hair be burnt?
Rashi (in Pesachim, 23b): Because (since it is Kodesh) it is Asur be'Hana'ah.
Bearing in mind that the Shalmei Nazir may be eaten anywhere in Yerushalayim, why must it be cooked in the Azarah?
What are the implications of "Asher Tachas Zevach ha'Shelamim"?
Nidah, 45b: It implies that the Kohen pours some gravy of the Shelamim on to the hair before placing it (the hair) under the pot containing the Shelamim. 1
See Torah Temimah, note 114. Nidah (Ibid.): And the Torah uses the word "Zevach ha'Shelamim" to teach us that, if the Nazir was Tamei and he places the hair underneath the pot containing the Chatas or the Asham, he is Yotzei. See Torah Temimah, note 115.
