Nazir Daf 14 - Nezirus That Interrupts Another Nezirus
Summary
- This shiur presents a sequence of sugyot on Nazir 14 that analyze accepting overlapping periods of *nezirut* that require pausing one to fulfill another, debates whether becoming *tamei* during an interrupting period is also *soter* the paused one, examines a parallel case where *nezirut* is paused by becoming a *metzora muchlat*, and explores three scenarios of *tum’ah* after thirty days have elapsed but before completion steps like *taglachat* and *korbanot*. Rava raises four permutations about when multiple declarations take effect, with the Gemara resolving the first: “מונה עשרים ואחר כך מונה שלשים ואחר כך מונה שמונים כדי להשלים נזירות ראשונה.” The Rishonim dispute whether mid-course *taglachat* is feasible in the 100-day case, and the Rambam (as explained by Kesef Mishneh) frames the core doubt differently. A further inquiry analyzes the phrase “אמר כמושה בשבעה באדר,” with interpretations from Tosafot and the Brisker Rav leading to implications about accepting *nezirut* on Shabbos and about birthdays versus bris anniversaries. The sugya then presents machlokot of Rabbi Yochanan and Reish Lakish on whether *tum’ah* is *soter* when *nezirut* is paused by another *nezirut* or by *tzara’at*, and concludes with cases where *tum’ah* occurs after the thirty days but before completion, yielding nuanced distinctions in liability and fulfillment of *mitzvat giluch*.
- The shiur is sponsored by Doctor David Lander in honor of his wife and children and לעילוי נשמת his mother גולדה בת שמחה עליה השלום. It is also sponsored anonymously לזכר נשמת the speaker’s grandfather משה דוב בן דוד, by Hindy and Mendy Judin לזכר נשמת Mendy’s grandfather Joe Judin יוסף בן יהושע בנימין whose *yahrtzeit* is today, and by the speaker לזכות רפואה שלימה for ישראל שמעיה אלתר בן טובה ביילא, מיכל גבריאלה בת מינה תמר, and יהודה לייב בן שרה.
- The Gemara presents four different שאלות about being מקבל two periods of *nezirut* in a way that requires pausing one to observe the other and then completing the first. The Gemara then raises a machloket whether becoming *tamei* during the interrupting *nezirut* is also *soter* the original paused *nezirut*, followed by a parallel machloket where the pause results from becoming a *metzora muchlat*. The sugya concludes this unit with three cases where *tum’ah* occurs after thirty days but before completion steps like *taglachat* and *korbanot*, and it analyzes whether and how such *tum’ah* is *soter* or affects fulfillment.
- Rava asks: הריני נזיר לאחר עשרים יום ומעכשיו מאה יום—does the 100-day *nezirut* begin now and pause after twenty days for the thirty-day *nezirut*, or do we delay everything until the thirty-day *nezirut* in twenty days and then observe the full hundred consecutively. The doubt weighs the assumption that a *noder* intends consecutive days against the fact that, even with a pause, there remains sufficient *gidul se’ar* (eighty days) to enable *taglachat* for the 100-day *nezirut*.
- # Hair Growth Requirement and Its Impact
- # Positions of the *Rishonim* on Splitting a 100-Day *Nezirut*
- # Gemara’s Resolution of the First Case
- # אמר כמושה בשבעה באדר
- The Brisker Rav (on Rambam, Hilchot Nezirut 4:10) interprets the phrase as a commitment to become a *nazir* on the last day of one’s life, paralleling the unit’s theme of *nezirut* that cannot be completed, and frames the doubt as whether the lack of thirty days blocks *nezirut* from taking effect. The Rosh writes that ז' אדר is also a day of great joy since it is Moshe’s birthday, and the Kloizenberger Rebbe (Divrei Yatziv) is מדייק that it is set לדורות as a *yom mishteh ve-simchah*. The Efraksata D’Anya cites the Chasam Sofer that Jews celebrate the anniversary of bris, not birthdays, and answers from Megillah 13 that Moshe’s birthday offsets his day of death because he was born already circumcised, making his birthday coincide with his bris-anniversary.
- The משנה’s case of הריני נזיר כשיהיה לי בן ונזיר establishes that one pauses one’s own *nezirut* to fulfill the child-triggered *nezirut* and then completes one’s own. If one became *tamei* during the ימי *nezirut* בנו, Rabbi Yochanan says it is *soter* both *neziruyot* as חד נזירות אריכתא, and Reish Lakish says it is not *soter* the paused one because נזירות דידיה לחוד ודברה לחוד.
- If one became *tamei* למת during ימי *tzara’at* while the *nezirut* is paused, Rabbi Yochanan says *soter* because דבנזירות קאי, and Reish Lakish says אינו *soter* because צרעת לחוד ונזירות לחוד. The Gemara teaches both cases כי איצטריך: without the first, one might think only overlapping *neziruyot* create one continuum; without the second, one might think Reish Lakish would concede when both are *nezirut*.
- Rav and Shmuel argue about נטמא ביום *gidul se’ar* after *listim* shaved him on day twenty: Rav says אינו *soter* because *gidul se’ar* is not the *nezirut* itself, and Shmuel says *soter* because it is still bound to the one *nezirut*’s necessary completion through *taglachat*. Rav Chisda states that הכל מודים שאם קידש שיער בדם ואחר כך נטמא, אין לו תקנה, and the Gemara clarifies אליבא דרבנן that אין לו תקנה למצות *giluch* specifically, since he already brought *korbanot* and is permitted in wine and *tum’ah*, but he can never fulfill *mitzvat giluch* that must precede becoming *tamei*.
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