Resources for Nedarim 4

1.     The גמרא says that there is a מחלוקת ר"י וריש לקיש if you get מלקות in a case where someone is מקבל נזירות in a cemetery. The question the ראשונים implicitly or in some cases expressly address is that one does not get מלקות for a לאו שאין בו מעשה and announcing you are a נזיר while in a בית הקברות would not seem to be an action which could trigger a חיוב מלקות. The רא"ש says we are either going according to the מאן דאמר that holds that you do get מלקות for a לאו שאין בו מעשה, or that the גמרא didn’t mean you get actual מלקות but that it was an איסור מלקות. The ר"ן in ד"ה חיילא does not address the issue explicitly but says the מלקות we are talking about would be in a case where he ate grapes in the בית הקברות. The fact that the ר"ן ignores the fact that the person is currently in a בית הקברות being מטמא himself seems to indicate that one would not get מלקות for טומאה since it is a לאו שאין בו מעשה. Interestingly, in ד"ה הואיל וכך, the ר"ן says that if a נזיר walks into a cemetery he gets מלקות for בל תאחר! The ר"ן is לשיטתו here who says you get מלקות for בל תאחר immediately and can therefore say that the act of walking into the cemetery is a מעשה that could trigger מלקות for בל תאחר even though there typically is no מעשה. תוספות in נזיר דף י"ז ד"ה אילימא says that just continuing to stay in the בית הקברות causes a חיוב מלקות. This is also the opinion of theרמב"ם  in הלכות נזירות פּרק ה" הל׳ כ"א who says expressly that just the delay itself triggers a מלקות. We know theרמב"ם  paskens that one does not get מלקות on a לאו שאין בו מעשה, so how can we explain this? The מהר"ב רנשבורג on that תוספות says that this is a proof to the שיטת המגיד משנה inהלכות שכירות פּרק י"ג הל׳ ב that says that anytime a לאו could be done with an action, even if no action was done this time, still gets מלקות. Therefore, even though staying in a cemetery is not an action, since being מטמא yourself could be done with an action you would get מלקות. The קהילת יעקב in נזיר סימן ה׳ says a different סברא: when something is done to a person’s body and they choose to not remove that issue put on their body then that is called a מעשה for these purposes. Therefore, if someone puts כלאים on you and you don’t take it off or puts you in a בית הקברות and you are a נזיר or כהן and you don’t leave then you get מלקות. The שאגת אריה in סימן ל"ב says that if something started with an action, even if at the time you did the action there was no לאו and the לאו only came later, we can still connect that action to the לאו and give מלקות. Other אחרונים (for exmaple the קרן אורה) go with this general approach as well.

2.     The גמרא says that if someone make a נדר to be a נזיר just from חרצן¸they are still a full נזיר. The מנחת חינוך in מצוה שס"ח has a fascinating הערה: he suggests that perhaps if this person violated some other law of נזירות other than eating חרצן they would violate בל תטמא and בל יאכל but would not violate בל יחל דברו since in fact he never said he wouldn’t be מטמא למיתים so he isn’t making his words חולין. The קהילות יעקב in מדרים סימן ה discusses this and disagrees with the מנחת חינוך and says that בל יחל דברו doesn’t only mean his words but even what his words created. Making yourself a נזיר from חרצן things means making yourself a full נזיר and not following the rules of נזירות is a חילול of those words.

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Daf HaShavua Choveres - compiled by Rabbi Pinchas Englander