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1) WHEN DO THE PROHIBITIONS END?

(a) R. Shimon says, once the blood of one of the sacrifices was thrown on the altar, he may drink and become Tamei.
(b) (Gemara - Beraisa - R. Eliezer): "After, the Nazir will drink wine" - after all the actions; Chachamim say, after a single action.
(c) Question: Why do Chachamim learn as they do?
(d) Answer: Here it says "After, the Nazir will drink wine"; it also says "After he shaves his hair";

1. Just as there, it is after 1 action, also here.

(e) Suggestion: Perhaps there it means after both (shaving and sacrifices)!
(f) Rejection: If so, the Gezeirah Shavah "After-after" would not teach anything.

(a) Version #1 (Rav): The Nazir must wave (the foreleg and breads to become permitted to drink and become Tamei).
(b) Question: According to whom did Rav say this?

1. Suggestion: If according to Chachamim - they say that he is permitted even without shaving, all the more so without waving!

(c) Answer: Rather, according to R. Eliezer.
(d) Objection: This is obvious - he said, he is permitted after all the actions!
(e) Answer: One might have thought, since one gets atonement without waving, one is also permitted without waving - we hear, this is not so.

(f) Question: Is waving really essential to become permitted?

1. (Beraisa): "This is the law of the Nazir" - whether he has hands or not.

i. The questioner understands: just as a handless Nazir need not wave, also one with hands.

(g) Counter-question: If so, he must likewise understand the following to say that shaving is not essential!

1. (Beraisa): "This is the law of the Nazir" - whether he has hair or not.

(h) Strengthening of counter-question: But the coming Beraisa shows that shaving is essential!

1. (Beraisa): A Nazir whose hair fell out - Beis Shamai say, he need not pass a razor over his head; Beis Hillel say, he must.
2. (Ravina): Beis Shamai say, he need not - that is, he must shave, but he cannot; according to Beis Hillel, by shaving he becomes permitted!

(i) Ravina is as R. Pedas.

1. (R. Pedas): Beis Shamai and R. Eliezer said similar laws.

i. (Beraisa - R. Eliezer): (A leper) lacking a right thumb or big toe can never become Tahor; R. Shimon says, it suffices to put (the blood and oil) on the place where the thumb or toe should be; Chachamim say, it suffices to put them on the left thumb or toe.

(j) Version #2 (Rav): The Nazir must wave (to become permitted).
(k) Question: According to whom did Rav say this?

1. Suggestion: If according to R. Eliezer - this is obvious!

i. R. Eliezer says, he is permitted after all the actions!

(l) Answer: Rather, according to Chachamim.
(m) Objection: Chachamim say that he is permitted even without shaving - all the more so, without waving!
(n) Counter-question: Can you really say that waving is not essential to become permitted?

1. (Beraisa): "This is the law of the Nazir" - whether he has hands or not.

i. The questioner understands: just as inability to wave prevents a handless Nazir from becoming Tahor (because he is not even fitting to wave), also a Nazir with hands cannot become Tahor without waving.

(o) Counter-question: If so, he must likewise understand the following to say that a bald Nazir cannot become permitted!

1. (Beraisa): "This is the law of the Nazir" - whether he has hair or not.

(p) Strengthening of counter-question: But the coming Beraisa (as Ravina explains it) shows that he can become permitted!

1. (Beraisa): A Nazir whose hair fell out - Beis Shamai say, he need not pass a razor over his head; Beis Hillel say, he must.
2. (Ravina): When Beis Hillel say, he must - they mean, he must shave, but he cannot; according to Beis Shamai, by shaving he becomes permitted!

(q) Ravina argues on R. Pedas.

(a) (Mishnah): If a Nazir shaved on a sacrifice, and it was found to be invalid, his shaving is invalid and (also his other sacrifices) are invalid;
(b) If he shaved after the sin-offering which had been offered with wrong intent, and he later brought the other sacrifices with proper intent - his shaving is invalid and he is not credited for bringing the other sacrifices (i.e. he will have to bring them again);
(c) If he shaved after the burnt-offering or Shelamim which had been offered with wrong intent, and he later brought the other sacrifices with proper intent - his shaving is invalid and he is not credited for bringing the other sacrifices; R. Shimon says, he is not credited for bringing the 1st sacrifice, but he is credited for the others;
(d) If he shaved after all the sacrifices, and 1 was found to be valid - his shaving is valid, and he must again bring those sacrifices which were invalid.
(e) (Gemara - Rav Ada bar Ahavah ): From here we learn that R. Shimon holds that if a Nazir shaved after bringing a voluntary Shelamim, the shaving is valid.

1. He learns from "... the Shelamim" - it did not say, 'His Shelamim'.