TOSFOS DH Stam Nezirus Lamed Yom
úåñôåú ã"ä ñúí ðæéøåú ì' éåí
(SUMMARY: Tosfos explains why shaving cancels 30 days.)
ëáø ùðéðå æä áô"÷ (ãó ä.) åàééãé ãáòé ìîúðé âéìç àå ùâìçåäå ìñèéí ñåúø ì' éåí úðé ðîé ñúí [ðæéøåú] ùìùéí éåí
Observation: This was already taught above (5a). Since the Tana needed to teach that if he shaved or bandits shaved him, he cancels 30 days, he taught also that Stam Nezirus is 30 days.
åèòîà ãñåúø ì' éåí îùåí ãáòéà ëãé ñúí ðæéøåú ëùéâìç úâìçú ùì îöåä ùéäà ùòøå âãåì ëôé ùøàåé ìâãì áñúí (äâäú áøëú øàù) ðæéøåú ãäééðå ùìùéí éåí
Explanation: The reason he cancels 30 days is because he needs like the term of Stam Nezirus when he shaves for a Mitzvah, that his hair is big like is proper to grow in a Stam Nezirus, i.e. 30 days;
åîééøé ùâìçåäå áéåí îìàú ùäøé àí âìçåäå áùðéí àå éåúø ìîä éñúåø àú äëì àê (äâäú áøëú øàù) éçæåø åéîðä îä ùîðä ëáø
We discuss when they shaved him on Yom Melos. If they shaved him or bandits shaved him two or more [days from the end of Nezirus], why does he cancel everything? Rather, he [counts the days that remained, and] returns to count again the number of days he counted!
Note: Tosfos asks why the Mishnah says that he cancels "everything", i.e. 30 days. Perhaps the text should say "Yistor Lamed".
åàåìé äëé ðîé ÷àîø ñåúø òã ùéäå ùòøåúéå ëãé ùìùéí éåí ëê ðîöà áôéøåù ä"ø éöç÷
Suggestion: Perhaps indeed, the Mishnah means this! He cancels until his hairs will be like [growth of] 30 days. It says so in the Perush of R. Yitzchak.
åäìëê áðæéøåú ùì [ñ'] àí âìçåäå áéåí ùìùéí àéðå ñåúø ëìåí ãàéëà òãééï âéãåì ùòø ÷åãí éåí úâìçú
Consequence: Therefore in a Nezirus of 60 days, if they shaved him on day 30, he does not cancel anything, for there is still time to grow hair before the day of shaving;
åàí âìçåäå àçø ùëìå éîéå [åàéï] âéãåì ùòø ñåúø [ì'] ìøáðï ëãîåëç áâîøà.
If they shaved him after his days finished, and there is no growth of hair, he cancels 30 days according to Rabanan, like is proven in the Gemara.
39b----------------------------------------39b
TOSFOS DH v'Kim Lehu l'Rabanan
úåñôåú ã"ä å÷éí ìäå ìøáðï
(SUMMARY: Tosfos explains why R. Eliezer says that he cancels seven days.)
ãëì æ' àéï äùòøåú âãéìéï àìà ëãé ìëåó åìôéëê (äâäú ø' áöìàì àùëðæé) àéðå ñåúø ëìåí ãáâéãåì ùì ñúéøú æ' àéðå âéãåì ëé àí ëãé ìëåó
Explanation: [In] all seven days, the hairs grow only enough to bend [them to the roots]. Therefore, [if this amount was left] he does not cancel anything, for the growth in the seven days of Stirah [for one whose hair was totally shaven] is only enough to bend.
à"ë ìà áòéðï áùòú (òì ôé úåñôåú àéåøà) úâìçúå (ëï äåà áãôåñ åðöéä) ùéäéä áùòø øàùå àìà ëãé ìëåó
Consequence: We require at the time of shaving only that the hairs of his head are big enough to bend;
åàí âìçåäå àçø îìàú ðîé åùééøå áå ëãé ìëåó àéðå ñåúø àáì åãàé úâìçú ãúåê îìàú ñåúø ùìùéí (äâäú îäø"á øðùáåøâ) ëãì÷îï îèòí âéãåì ùòø
Also if they shaved him after Melos, and left enough to bend, he does not cancel [anything]. However, surely shaving within Melos cancels 30 days, like below, due to [the need for] growth of hair.
àáì ëùâìçåäå àçø îìàú ëéåï ùäéä ìôðéðå âéãåì ùòø áéåí ùìùéí äøàåé ìúâìçú ëãàîøï îãàåøééúà ãéå áëê
However, when they shaved him after Melos, since there was in front of us growth of hair on day 30 proper for shaving, like we said, mid'Oraisa this suffices;
åîéäå æ' éù ìå ìäîúéï åéìôéðï îúâìçú èåîàä
However, he must wait seven days. We learn from Tiglachas Tum'ah.
åàò"â ãìà ãîé ìâîøé ãäúí öøéê ìäîúéï æ' ëãé ìäáéà ÷øáðåúéå áèäøä
Implied question: These are not totally similar! There, he must wait seven days in order to bring his Korbanos in Taharah!
î"î ùåå çëîéí (äâäú ø' áöìàì àùëðæé) ñúéøä ãúâìçú (äâäú áøëú øàù) ãàçø îìàú ìñúéøú èåîàä
Answer: In any case, Chachamim equated Stirah of shaving after Melos to Stirah of Tum'ah.
àáì ìøáðï åãàé ëéåï [ãàí] ðèîà [ìàçø îìàú] ñåúø ì' éåí ëãàîøéðï áô"â (ãó èæ.) ä"ð äåå éìôé' ëì úâìçú îèåîàä (äâäú îìàëú éå"è) ãìàçø îìàú ìñúéøú ì' ëîå áèåîàä
Distinction: However, according to Rabanan, surely since if he became Tamei after Melos he cancels 30 days, like we say above (16a), similarly we learn every Tiglachas from Tum'ah after Melos to be Soser 30 days, just like Tum'ah;
ãáòéðï áùòú úâìçú âéãåì ùòø ùì ì' éåí ëé âìçåäå ðîé àçø îìàú éäéä ñåúø ì' éåí
We require at the time of shaving 30 days growth of hair. Also when they shaved him after Melos, he cancels 30 days;
åìà äåä ñâé áîä (äâäú ëúø úåøä) ùùééøå áå ëãé ìëåó øàùå ìòé÷øå àà"ë (òì ôé úåñôåú àéåøà) ùééøå áå îä ùøàåé ìéâãì áì' éåí åìëê àå÷îé' ãå÷à ëø' àìéòæø
What they left on him, in order to bend the end [of the hairs] to the roots, does not suffice, unless they left on him what is proper to grow in 30 days. Therefore, we establish it specifically like R. Eliezer.
àáì åãàé ëøáðï ðîé îöé ìàå÷îé åëâåï ùâìçåäå [áéåí ì"á àå ì"â]
Possibility #1: Surely, we could establish it also according to Rabanan, e.g. if they shaved him on day 32 or 33;
ãîåãå (äâäú áøëú øàù) øáðï ìø"à ãðèîà áéåí ì"á ãàéðå ñåúø àìà æ' ëãô"ì
Rabanan agree that if he became Tamei on day 32 that he cancels only seven days, like I explained above.
åùîà é"ì ãîåãå ëàï àçø îìàú ùéáéà (äâäú áøëú øàù) ÷øáðå [ãàéðå ñåúø ëìåí]
Possibility #2: (We had to establish it like R. Eliezer.) Perhaps Rabanan agree here after Melos, that he will bring his Korban, and he does not cancel anything. (I.e. they agree that he does not cancel 30 days. However, they do not require any remnant to his hair, unlike R. Eliezer, who holds that he cancels seven days if they are too small to bend);
åãå÷à ìø' àìéòæø ãàîø úâìçú îòëáà ùàí âìçåäå ìñèéí åìà ùééøå áå ëãé ìëåó ñåúø æ' éåí ëãé ìçæåø åìâìç (äâäú ùìîé ðæéø) åìäáéà ÷øáðåúéå
Only according to R. Eliezer, who says that Tiglachas is Me'akev, that if they shaved him and did not leave enough to bend, he cancels seven days, so he can shave again and bring his Korbanos.
àáì ìøáðï ãàîøé ãúâìçú (äâäú áøëú øàù) ìà îòëáà àéðå ñåúø ëìåí åîåúø ìùúåú ééï îéã àçø ùäáéà ÷øáðåúéå
However, according to Rabanan, who says that Tiglachas is not Me'akev, he does not cancel anything. He may drink wine immediately after he brought his Korbanos.
åðäé ãìøáðï ðîé èòåï úâìçú ìîöåä åöøéê ìäîúéï æ' éîéí
Implied question: Also Rabanan require Tiglachas Mitzvah, and he must wait seven days! (If so, we can establish it like Rabanan!)
îéäå (äâäú áøëú øàù) ìéùðà [ãàéðå] ñåúø îùîò ãàí ìà ùééøå áòéà ñúéøä ùéù ùåí àéñåø îëç ðæéøåú òìéå
Answer: The expression "he does not cancel" connotes that if did not leave [enough to bend], he must cancel, i.e. there is an Isur of Nezirus on him;
àå ùàñåø ìùúåú áééï àå ìùåí ãáø àçø ëì ëîä ãìà çæø åâéìç åìøáðï ìà äåé ùåí àéñåø òìéå.
Either he may not drink wine or do some other matter as long as he did not shave again. According to Rabanan, there is no Isur on him.
TOSFOS DH Ein Li Ela Ta'ar
úåñôåú ã"ä ú"ø àéï ìé àìà úòø
(SUMMARY: Tosfos explains the Havah Amina that he is lashed only for a razor.)
ãå÷à ùìå÷ä
Explanation: Only [for shaving with a razor] he is lashed.
TOSFOS DH Ein (part 2)
úåñôåú ã"ä ú"ø àéï (çì÷ á)
(SUMMARY: Tosfos explains that he forbids even partial removal of hairs.)
úìù áä ëì ùäåà
Citation of Gemara: If he uprooted any amount.
ôéøåù ùìà áúòø áéï ùò÷ø äùòø îúçéìúå ñîåê ìøàùå åîéäå ùìà ëòéï úòø åáéï ùìà ò÷øå ìâîøé ë"à î÷öúå îðéï ãàñåø
Explanation: [We ask, if he uprooted] without a razor, whether he uprooted from its source, near his scalp, however, without a razor, or if he did not totally uproot it, rather, only partially, what is the source that it is forbidden?
ú"ì ÷ãåù éäéä âãì ôøò ùîöåä ìâãì ùòø åòåáø áòùä àé îâìç îîðå ëìì âí ëé àéðå ÷åööå ìâîøé îòé÷øå
[We answer] "Kadosh Yihyeh Gadel Pera" - the Mitzvah is to grow hair. He transgresses an Aseh if he shaves from it at all, even if he does not totally cut it from its source;
àáì á÷åöõ îòé÷øå ìâîøé ëòéï úòø àéëà ìàå áëì äîòáéøéï ëãúðé áàéãê (äâäú äøù"ù) áøééúà ãìà ôìéâé àäããé
However, if he totally cuts it from its source, like a razor [does], there is a Lav for all way of [totally] removing hairs, like the other Beraisa teaches. [R. Yoshiyah and the other Beraisa] do not argue with each other;
àáì ðéçà ìéä ìäàé úðà ìîéîø ÷ãåù éäéä âãì ôøò ãîéðéä ùîòéðï àéñåø àó àí (äâäú áøëú øàù) àéðå ÷åöõ ìâîøé îòé÷øå.
However, this Tana (R. Yoshiyah) prefers to cite "Kadosh Yihyeh Gadel Pera", for we learn from it an Isur [Aseh] even if he does not totally cut it from its source. (The other Tana learns a Lav from "Lo Ya'avor" for anything that totally cuts it from its source.)
TOSFOS DH Kol she'Hu
úåñôåú ã"ä ëì ùäåà
(SUMMARY: Tosfos explains that one is lashed even for one hair.)
ôéøåù àôé' ùòø [à']
Explanation: [We ask for the source that he is lashed for any amount, i.e.] even one hair;
ú"ì ìà éòáåø òì øàùå ìøáåú ëì äîòáéøéï åáìáã ùéäà ëòéï úòø ùòå÷ø (äâäú áøëú øàù) îùøùå ìâîøé
[We answer that] "Lo Ya'avor Al Rosho" includes everything that removes, as long as it is like a razor, which totally uproots from its source.
åúðà ãîúðé' ðîé ñ"ì ëäàé úðà åëú"÷ ãø' éåðúï.
Observation: Also the Tana of our Mishnah holds like this Tana, and like the first Tana who argues with R. Yonason (i.e. R. Yoshiyah).
TOSFOS DH ume'Acher...
úåñôåú ã"ä åîàçø ùñåôéðå ìøáåú ëì ãáø
(SUMMARY: Tosfos explains the question.)
àôéìå ùàø îòáéøéï
Explanation: [We ask, since in the end we include everything, i.e.] even other matters that remove [why did the Torah need to write Ta'ar]?
TOSFOS DH ume'Acher (part 2)
úåñôåú ã"ä åîàçø (çì÷ á)
(SUMMARY: Tosfos asks what the Torah could have written in place of Ta'ar.)
îä ú"ì úòø
Citation of Gemara: Why did the Torah write Ta'ar?
ãàé ìàùîåòéðï ëòéï úòø ìëúåá (äâäú áøëú øàù) îùçéú åëå
Explanation: [We ask,] for if [it wrote Ta'ar] to teach what cuts like a razor, it should have written "Mashchis"!
TOSFOS DH she'Ein Danin Kal mi'Chomer (pertains to the coming Daf)
úåñôåú ã"ä ùàéï ãðéï ÷ì îçîåø (ùééê ìãó äáà)
(SUMMARY: Tosfos explains why we learn from Im Eino Inyan.)
ùäîöåøò çîåø ùèòåï úâìçú ëì ùòø âåôå ãëúéá (åé÷øà éã) åäéä áéåí äùáéòé éâìç àú ëì ùòøå àú øàùå åàú æ÷ðå åâå'
Explanation: A Metzora is more stringent [than a Nazir], because he must shave all the hair on his body, for it says "v'Hayah va'Yom ha'Shevi'i Yegalach Es Kol Se'aro Es Rosho v'Es Zekano..."
úàîø áðæéø ùäåà ÷ì ùàéðå öøéê ìâìç àìà øàùå ëãëúéá áäãéà á÷øà åìëê ìà éèòåï úòø [ìëê] ëúéá úòø ìà éòáåø
You cannot learn [from a Metzora] to a Nazir, which is lenient. He needs to shave only his head, like the verse explicitly says. Therefore, [one might have thought that] he does not require a razor. Therefore, it says "Ta'ar Lo Ya'avor";
åàí àéðå òðéï ìàéñåø äòáøä ùáúåê ðæéøåúå ãäà àôéìå (äâäú îäø"á øðùáåøâ) áëì äîòáéøéï ì÷é úðéäå ìòðéï úâìçú ìîöåú úâìçúå ùì ñåó ðæéøåúå ãàéðå àìà áúòø.
Since we do not need it for the Isur of removing hair during his Nezirus, for one is lashed even for all matters that [totally] remove, we apply it to shaving for a Mitzvah, at the end of Nezirus, that it is only with a razor.