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1)

(a) What is the source of Rebbi Yossi, who says that a N'zir Olam may trim his hair every Erev Shabbos?

(b) Rebbi learns a 'Gezeirah-Shavah' "Yamim" "Yamim" from Batei Arei Chomah that he may do so once a year. How can Rebbi say this, when he himself rules that the "Yamim" mentioned with regard to the minimum period that one may redeem a house in a walled city refers to two days (and not to a year)?

(c) How does he nevertheless arrive at once a year? Which aspect of Batei Arei Chomah has that Shiur?

(a) Why does he prefer to learn from Batei Arei Chomah, rather than from ...

1. ... "Vayehi Mikeitz Shenasayim Yamim (in Mikeitz, regarding Par'oh's dream), where "Yamim" means two years?
2. ... "ad Chodesh Yamim" (in Beha'aloscha, regarding the quails) where it means once a month?
3. ... "mi'Yamim *Yamimah*" (in Shoftim, where it means four times a year [once every three months])?

(b) In light of the principle of Rebbi Yishmael 'Mah Hi 'Shivah' 'Mah Hi 'Bi'ah' (that one can just as well learn a 'Gezeirah-Shavah' "Ba" from "Shav" as one can from "Ba", seeing as their meaning is equivalent), what is the difference between "Yamim" and "Yamimah"?

(c) In any event, (even if we were to reject this distinction) we could not apply this particular 'Gezeirah-Shavah'.
Why not?

(a) From where does Rebbi Nehora'i learn that the concession of a N'zir Olam trimming his hair applies once every thirty days?

(b) In that case, seeing as the Din of Kohanim is derived from the Din of a regular Nazir (whose Nezirus lasts for thirty days), why do we need to come on to Kohanim? Why can we not learn the Din of a N'zir Olam directly from a regular Nazir?

(c) Rebbi Yossi says once a week. In what way, we ask, does a Nazir Olam then differ from anyone else, who also shaves once a week.
Did the questioner not know that a N'zir Olam is obligated to bring Korbanos when he trims his hair, whereas an ordinary person is not? Why did he not make this distinction to answer the Kashya?

(d) We give two answers to this Kashya. One of them, that an ordinary person is permitted to shave his hair on Erev Yom-Tov that falls during the week, whereas a N'zir Olam is not.
What is the other?

(a) What does the Pasuk in Shmuel mean when it describes Avshalom going to fulfill his Neder at the end of forty years? Why can it not mean at the end of forty years of David ha'Melech's reign?

(b) Why does the Pasuk connect Avshalom with Yisrael asking for a king?

(c) Which events took place during the last five years of David's reign?

(d) How many years elapsed between the tenth year of Shmuel's leadership, when they asked for a king and the crowning of David ha'Melech as king?

(a) How does Rav Masna learn from the Pasuk "Kadosh Yih'yeh Gadeil Pera" that 'S'tam Nezirus Sh'loshim Yom'?

(b) What does bar Pada say? From where does he learn the period of S'tam Nezirus?

(c) In fact, the Pasuk mentions one Lashon of Nazir or another *thirty* times.
Why is "Ki Nezer Elokav al Rosho" excluded, making it twenty-nine?

(a) Rav Masna disagrees on the grounds that at least some of those 'Nazir' are used for various Derashos.
What do we learn from ...

1. ... "mi'Yayin ve'Sheichar *Yazir*"?
2. ... "Ki Yafli Lindor Neder *Nazir Lehazir* la'Hashem"?

(b) What is the meaning of 'Nezirus Chalah al Nezirus'?

(c) How does Bar Pada defend his position? Does he not agree with the two Derashos that we just cited?

(d) How does bar Pada reconcile his opinion with our Mishnah, which states 'S'tam Nezirus Sheloshim Yom'?

7)

(a) How can bar Pada include the thirtieth day in the days of S'tam Nezirus, considering that, according to him, a Nazir may shave and bring his Korbanos on the twenty-ninth day?

(b) The Mishnah later gives the day for a Nazir shaving as the thirty-first day.
What is the problem with that?

(c) The Seifa however, seems to conform with his opinion.
What does the Seifa say?

(d) How does bar Pada then account for the Reisha? Does this speak about when he specifically said 'Sheleimin' or in a case of 'S'tam'?

(a) And how does Rav Masna (who learns from "Yih'yeh" that S'tam Nezirus lasts thirty days) explain the Seifa of the Beraisa? Why should a Nazir who shaved on the thirtieth day be Yotze, even Bedieved?

(b) How do we know that bar Pada does not hold of 'Miktzas ha'Yom ke'Kulo'?

(c) We ask on Rav Masna from the Mishnah at the beginning of the third Perek, which states 'Hareini Nazir Sheloshim Yom, Im Gilach Yom Sheloshim, Lo Yatza'.
Why is there no Kashya from there on bar Pada (who learned above that Bedieved, he is Yotze n the thirtieth day)?

(d) How will Rav Masna explain this Mishnah?

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