[8a - 29 lines; 8b - 35 lines]
1)[line 6]äøéðé ðæéø îìà äáéúHAREINI NAZIR MELO HA'BAYIS- I am a Nazir as much as the volume contained in this house
2)[line 8]àçú âãåìä ðæøúéACHAS GEDOLAH NAZARTI- I made one vow of Nezirus that seems long to me
3)[line 10]çøãìCHARDAL- mustard seed
4a)[line 18]÷éùåàéïKISHU'IN- cucumbers
b)[line 18]åãìåòéïDELU'IN- gourds
5)[line 20]àãí îëðéñ àú òöîå ìãáø ùñôé÷å çîåø îåãàéADAM MACHNIS ES ATZMO L'DAVAR SHE'SEFEIKO CHAMUR MI'VADA'O - a person intends to accept upon himself something out of doubt, even if it is more stringent to accept it out of doubt than out of certainty (SAFEK NEDARIM L'HACHMIR: NEZIRUS)
(a)If there is a question as to whether a person accepted upon himself a certain Neder or not (or whether a person included a certain subset of items in his Neder or not), we assume that he meant to accept the Neder (or to include in the Neder that subset) even if he would have known that we would have a doubt about the meaning of his statement (Nedarim 18b). The person therefore becomes prohibited to the dubious items mi'Safek. This is known as "Safek Nedarim l'Hachmir," or "Stam Nedarim l'Hachmir."
(b)The Tana'im argue about whether the same rule applies to Nezirus (Nedarim 19a, Nazir 8a). Rebbi Shimon rules that it applies to Nezirus as well. Therefore, if a person accepts upon himself to be a Nazir on the condition that there is a certain measure of grain in a particular silo, and before he can measure the contents of the silo the grain is stolen, the person must practice the Halachos of Nezirus mi'Safek ("Safek Nezirus l'Hachmir"). Rebbi Yehudah argues and differentiates between Nedarim and Nezirus. He rules leniently, that the person is not a Nazir when there is a doubt whether the person accepted Nezirus or not ("Safek Nezirus l'Hakel").
(c)Rebbi Yehudah's logic is that we may assume a person would never have accepted the Nezirus in the first place had he known that he would have to practice the Nezirus mi'Safek. The reason he would not have accepted it is because Nezirus is "Sefeiko Chamur me'Vada'o," i.e. a Safek, or dubious, Nezirus is much more stringent that a Vadai, or certain, Nezirus. If a person is sure he is a Nazir, he may bring the Korbanos of a Nazir after the conclusion of the period of Nezirus that he accepted, thereby ending his Nezirus. If he is a Safek Nazir, however, he can never bring the Korbanos of a Nazir, since on the chance that he is not a true Nazir his Korbanos are Chulin ba'Azarah. Therefore he must continue to practice his Nezirus indefinitely.
(d)Rebbi Shimon, who equates Nedarim to Nezirus, rules that a person would have accepted Nezirus even had he known that he would have to practice the Nezirus mi'Safek, since a person does accept something which is more stringent when practiced out of doubt than when practiced out of certainty. In order to end his Safek Nezirus, the Nazir must accept a second Nezirus on the condition that his first Nezirus was actually not a valid Nezirus. By accepting a second Nezirus in such a manner, he will certainly be a Nazir, either because of his first statement of Nezirus or because of his second statement. Therefore, he will be able to bring his Korbenos Nazir after the completion of the period of Nezirus he accepted.
6)[line 21]áëøéKRI- a heap of grain
7)[line 22]îàä ëåøME'AH KOR- 100 Kor (MEASUEMENTS OF VOLUME)
(a) The following are dry measurements used by the Talmud:
1.1 Kor = 2 Lesachin
2.1 Lesech = 5 Eifos
3.1 Eifah = 3 Se'in
4.1 Se'ah = 6 Kabin
5.1 Kav = 4 Lugin
6.1 Log = 6 Beitzim
7.1 Beitzah = approximately 0.05, 0.0576 or .1 liters, depending upon the differing Halachic opinions.
(b) Therefore:
1.1 Se'ah = 7.2, 8.29 or 14.4 liters
2.1 Kor = 216, 248.7, or 432 liters.
8)[line 25]ìà ðçéú ìéä ìðæéøåúLO NACHIS LEI L'NEZIRUS- he has not definitely become a Nazir
9)[line 26]áîàé ìñìå÷éä îéðéäB'MAI LI'SELUKEI MINEI?- How can you remove his obligation to count the additional periods of Nezirus?
8b----------------------------------------8b
10)[line 9]îé äåé äùìîä ëììMI HEVEI HASHLAMAH KLAL?- is that called "Hashlamah?" (That is, if he practices only a single Nezirus, ending it would be called "Siyum," conclusion, and not "Hashlamah," completion. The latter denotes the completion of a series of Neziruyos.)
11)[line 12]äéì÷èé ÷éõHILKETEI KAYITZ- (a) piles of dried figs (TOSFOS); (b) paths that are found between the piles of dried figs (ROSH; MEFARESH)
12)[line 12]ùáìé ùîéèäSHEVILEI SHEMITAH- paths that are found in the field during the Shemitah year (when fields are not planted) (TOSFOS, ROSH, MEFARESH, 2nd explanation); alt. Girsa: SHIBOLEI SHEMITAH - ears of grain [from the previous year] that are left standing in the field during the year of Shemitah (MEFARESH)
13)[line 21]ùðé ìéä îåðäSHANI LEI MONEH- he treats the case when one counts and mentions the word "Minyan" differently
14)[line 29]äï àçú ãéâåï ùúéíHEN ACHAS, DIGON SHTAYIM- [in Greek,] Hen means one and Digon means two. If a person says, "Hareini Nazir Hen," then he has to keep one period of Nezirus. If he says, "Hareini Nazir Digon," then he has to keep two periods of Nezirus.
15)[line 31]àéðå îèîà áðâòéíEINO METAMEI BI'NEGA'IM (TZARA'AS: NIG'EI BATIM)
(a)The marks of Tzara'as for houses consist of intense green or intense red streaks or spots that are at least the size of two Gerisin (a Gris is a Cilician bean, approximately the size of a dime) (Nega'im 12:3). If Tzara'as is found on the walls of a house, it is put into quarantine (Hesger) by a Kohen for a week. Our Gemara learns from the verses that only a house with four corners can become Tamei with Tzara'as. Before the Kohen puts the house into quarantine, he commands that the house be emptied of its contents to prevent its utensils from becoming Tamei.
(b)The Torah states (Vayikra 14:39) "v'Shav ha'Kohen," to prescribe that the Kohen return six days later to check the house. If the Tzara'as has spread, one must remove (Choletz) the stones with Tzara'as from the house, scrape off the surrounding plaster, insert new stones and re-plaster the entire house. The house is then put into quarantine for another week. If the Tzara'as returns to the house during the following week, the owner must dismantle (Notetz) the entire house (Vayikra 14:45). The stones from the house must be taken out of the city, and they remain Asur b'Hana'ah forever.
(c)On the other hand, if the Tzara'as did not change after the first week, the Kohen leaves it as is and returns again six days later. The verse states (Vayikra 14:44) "u'Va ha'Kohen," which means "if, when the Kohen comes back to the house to inspect it a second time, he finds that the spot of Tzara'as has spread, the house is Tamei." Chazal teach that this verse is referring to a spot of Tzara'as that does not spread during its first week. The Kohen "comes back to the house" after a second week to see whether the spot has spread, remains, or has disappeared. If the Tzara'as has either spread or remained, one must remove (Choletz) the stones with Tzara'as from the house, scrape off the surrounding plaster, insert new stones and re-plaster the entire house. The house is then put into quarantine for another week (Vayikra 14:40). If the Tzara'as returns to the house during the following week, the owner must dismantle (Notetz) the entire house (Vayikra 14:45). The stones from the house must be taken out of the city, and they remain Asur b'Hana'ah forever.
(d)Even though the words "v'Shav" and "u'Va" are not identical, they are referring to the same action; namely, the Kohen entering the house to inspect it. This relates the two verses to each other with a Gezeirah Shavah. Just as the house is not dismantled if the Tzara'as spreads during the first week - unless the stones are scraped and the Tzara'as returned to the house after a week of quarantine - so, too, the house is not dismantled if the Tzara'as spread during the second week unless it returns to the house after the quarantine period that follows the scraping.
(e)If, during one of the inspections at the end of the first or second week, the Kohen finds that the Tzara'as has disappeared or diminished in intensity such that it can no longer be classified as a Nega, the location of the spot alone is scraped and the house is declared Tahor after the owner follows the procedure for being Metaher houses (see Background to Sukah 13:11:IV). (RAMBAM Hilchos Tum'as Tzara'as 15:2)
16)[line 33]ìîèä äåà àåîø ÷éø ÷éøåúL'MATAH HU OMER KIR KIROS- that is, the verse says the word "Kiros" twice. Each "Kiros" implies at least two walls, making a total of four (ROSH).