{"id":11725,"date":"2008-05-08T16:27:00","date_gmt":"2008-05-08T16:27:00","guid":{"rendered":"http:\/\/production.ou.org\/life\/other\/masechet_nazir_5056\/"},"modified":"2015-10-29T08:58:27","modified_gmt":"2015-10-29T13:58:27","slug":"masechet_nazir_5056","status":"publish","type":"post","link":"https:\/\/www.ou.org\/life\/torah\/masechet_nazir_5056\/","title":{"rendered":"Masechet Nazir 50a-56b"},"content":{"rendered":"<p><em>The Coming Week&#8217;s Daf Yomi by Rabbi Adin Steinsaltz<\/em><\/p>\n<p><em>This essay is based upon the insights and chidushim (original ideas) of Talmudic scholar Rabbi Adin Steinsaltz, as published in the Hebrew version of the Steinsaltz Edition of the Talmud.<\/em><\/p>\n<p><em><strong>This month\u2019s Steinsaltz Daf Yomi is sponsored by Dr. and Mrs. Alan Harris, The Lewy Family Foundation, and Marilyn and Edward Kaplan<\/strong><\/em><\/p>\n<p><strong><u>Nazir 50a-b<\/u><\/strong><\/p>\n<p>As we learned on <a href=\"http:\/\/steinsaltz.org\/dynamic\/DafYomi_details.asp?id=994\">yesterday&#8217;s <em>daf<\/em><\/a>, there are several different situations where a person is considered to have become <em>tamei met<\/em> &#8211; ritually defiled by his contact with the dead. Among the cases of <em>tum&#8217;at met<\/em> that are considered significant enough to force the <em><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=142&amp;letter=N&amp;search=Nazarite\">nazir<\/a><\/em> to shave and begin his <em>nezirut<\/em> from the beginning is the case of <em>melo tarvaad rakav<\/em> &#8211; &#8220;a spoon full of putrid flesh.&#8221;<\/p>\n<p>Unlike the other cases of the <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishnah<\/a> where the units of measurement have fairly clear definitions (e.g. <em>kezayit<\/em>, the size of an olive or <em>ke-se&#8217;orah<\/em>, the size of a grain of barley), the term <em>tarvaad<\/em>, which means &#8220;a large cooking spoon&#8221; lacks a clear definition. This leads the <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> to try and clarify the size of this unit of measurement. Two possibilities are raised in the Gemara &#8211;<\/p>\n<ul>\n<li>Chizkiya says that it means <em>me-lo pisat ha-yad<\/em> &#8211; the size of the palm of one&#8217;s hand<\/li>\n<li><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=357&amp;letter=J\">Rabbi Yochanan<\/a> says <em>me-lo chofnav<\/em> &#8211; the palm and fingers of one&#8217;s hand.<\/li>\n<\/ul>\n<p>The expression <em>me-lo chofnav<\/em> is a term that appears in the <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a> in the context of the amount of <em>ketoret<\/em> (incense) taken by the <em><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=721&amp;letter=H&amp;search=kohen%20gadol\">Kohen gadol<\/a><\/em> as he prepares to enter the Holy of Holies on <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/yz.htm#yomkippur\">Yom Kippur<\/a><\/em> (see <a href=\"http:\/\/www.ou.org\/about\/judaism\/tw.htm#vayikra\">Vayikra<\/a> <a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0316.htm#12\">16:12<\/a>). In that case, however, it is clear that <em>me-lo chofnav<\/em> does not refer to an objective amount, rather every <em>Kohen gadol<\/em> would take a handful, each according to the size of his hand. Nevertheless, we know that many of the objective units of measurement have their source in the size of parts of the human body, and, over time, those measurements came to have objective standards based on the average size of a finger or a foot. In our case, the Gemara works with the assumption that for a <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#halachah\">halakhah<\/a><\/em> that is described in the Mishnah, there must be some standard measurement.<\/p>\n<hr \/>\n<p><strong><u>Nazir 51a-b<\/u><\/strong><\/p>\n<p>As we discussed on <a href=\"http:\/\/steinsaltz.org\/dynamic\/DafYomi_details.asp?id=995\">yesterday&#8217;s <em>daf<\/em><\/a>, one case of <em>tum&#8217;at met<\/em> &#8211; ritual defilement that stems from contact with a dead body &#8211; that disqualifies a <em><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=142&amp;letter=N&amp;search=Nazarite\">nazir<\/a><\/em> is <em>melo tarvaad rakav<\/em> &#8211; &#8220;a spoon full of putrid flesh.&#8221; This is one of several situations where the <em>nazir<\/em> is considered <em>tamei met<\/em> &#8211; ritually defiled by his contact with the dead.<\/p>\n<p>Our <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> asks what appears to be a very odd question. <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=229&amp;letter=J\">Rabbi Yirmiyah<\/a> asks whether <em>rakav<\/em> that comes from the <em>akev<\/em> &#8211; the heel- will make someone <em>tamei met<\/em>. In the end the Gemara concludes by saying <em>teiku<\/em> &#8211; there is no clear ruling in this case.<\/p>\n<p>The commentaries have a very difficult time explaining why a dead person&#8217;s heel should be treated any differently than the rest of his body. The <a href=\"http:\/\/www.ou.org\/about\/judaism\/rabbis\/meiri.htm\">Me&#8217;iri<\/a> &#8211; who appears to have a variant reading in the text &#8211; suggests that Rabbi Yirmiyah is not referring specifically to the heel, rather the question is about any part of the body that a person can survive without, and we are discussing a case where that body part is cut off of the person and buried.<\/p>\n<p>The direction taken by most of the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/r.htm#rishon\">rishonim<\/a><\/em> is that the term <em>akev<\/em> really does mean a heel, and the question is whether the heel, which has less active functions in the body than other limbs, would have the same rules and regulations with regard to the issues of <em>tum&#8217;at met<\/em>.<\/p>\n<p>In truth, the flesh and skin of the human heel are markedly different than most of the rest of the human body. This difference manifests itself in the blood vessels and nerves, as exhibited in the fact that we find that there is much less sensitivity to pain and injuries. This fact has led important contemporary scholars to suggest that the entire physical development of the heel differs from that of the flesh of the rest of the body.<\/p>\n<hr \/>\n<p><strong><u>Nazir 52a-b<\/u><\/strong><\/p>\n<p>The <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> teaches that with regard to the issue of <em>tum&#8217;at met<\/em> &#8211; ritual defilement &#8211; many of the unique cases presented in the last <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishnah<\/a> (<a href=\"http:\/\/steinsaltz.org\/dynamic\/DafYomi_details.asp?id=994\">49b<\/a>) will only take effect if we have the entire body of the dead person. If a limb is missing, then some of the laws will not apply. This ruling leads the Gemara to discuss other situations where a creature that has died is no longer whole &#8211; will that creature still be considered significant enough to make someone <em>tamei<\/em>? (Note that this discussion is not about <em>tum&#8217;at met<\/em> but <em>tum&#8217;at sheretz<\/em>, i.e. the lower level ritual defilement that comes with contact with a dead animal.)<\/p>\n<p>In an attempt to respond to this question, the Gemara quotes a <em><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=247&amp;letter=B&amp;search=baraita\">baraita<\/a><\/em> that compares two words in <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/s.htm#sefer\">Sefer<\/a> <a href=\"http:\/\/www.ou.org\/about\/judaism\/tw.htm#vayikra\">Vayikra<\/a><\/em> (<a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0311.htm#31\">11:31, 32<\/a>) &#8211; <em>ba-hem<\/em>, which seems to indicate coming into full contact with the animal will create a situation of <em>tumah<\/em>, and <em>me-hem<\/em>, which seems to indicate that even coming into contact with part of the animal will create <em>tumah<\/em>. The <em>baraita<\/em>&#8216;s suggestion is that even part of an animal will create <em>tumah<\/em> if its size is large enough to have been an entire creature. This minimal size is fairly small &#8211; <em>ke-adasha<\/em> &#8211; the size of a bean &#8211; which the Gemara says is the size of a <em>homet<\/em> when it is first born.<\/p>\n<p>The <em>homet<\/em> is one of the eight types of crawling creatures that are listed in the <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a> as being <em>tamei<\/em> (see Vayikra <a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0311.htm#30\">11:30<\/a>), but it is not clear to us what its proper identification is. Two different traditions have developed over the years in identifying it.<\/p>\n<ul>\n<li>The <em><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=106&amp;letter=N\">Aruch<\/a><\/em>, <a href=\"http:\/\/www.ou.org\/about\/judaism\/rashi.htm\">Rashi<\/a> and others suggest that it is a snail. This identification works well with our Gemara, since a newly hatched snail is the size of a bean.<\/li>\n<li><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=4&amp;letter=S\">Rav Saadiah Gaon<\/a> and others suggest that it is a chameleon.<\/li>\n<\/ul>\n<p>In Modern Hebrew the name <em>homet<\/em> is used to describe a gecko (sp. <a href=\"http:\/\/piclib.nhm.ac.uk\/piclib\/www\/search.php?search=scinus\">Scinus<\/a>).<\/p>\n<hr \/>\n<p><strong><u>Nazir 53a-b<\/u><\/strong><\/p>\n<p>As we have seen, the last <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishnah<\/a> (<a href=\"http:\/\/steinsaltz.org\/dynamic\/DafYomi_details.asp?id=994\">49b<\/a>) teaches that there are many different cases where a <em><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=142&amp;letter=N&amp;search=Nazarite\">nazir<\/a><\/em> who becomes <em>tamei met<\/em> &#8211; ritually defiled &#8211; will be forced to conclude his <em>nezirut<\/em> by cutting his hair and undergoing the process of <em>taharah<\/em> &#8211; purification &#8211; after which he will begin his <em>nezirut<\/em> again from the beginning.<\/p>\n<p>Our <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> notes that the Mishnah repeats the statement <em>al elu aha-nazir megale&#8217;ah<\/em> &#8211; &#8220;on these situations the <em>nazir<\/em> will have to shave&#8221; twice, and suggests that the first statement comes to exclude the case of an <em>etzem ke-se&#8217;orah<\/em> &#8211; a situation where the only part of the dead body is a bone the size of a barley grain. In such a situation, only actual physical contact with the bone or actually carrying the bone will lead to <em>tum&#8217;ah<\/em> severe enough to force the <em>nazir<\/em> to shave. If, however, the <em>nazir<\/em> walked into a house in which such a bone was present &#8211; a situation of <em>tum&#8217;at ohel<\/em> that usually would create a situation of ritual defilement &#8211; the <em>nazir<\/em> would not become <em>tamei<\/em>.<\/p>\n<p>The second statement of <em>al elu aha-nazir megale&#8217;ach<\/em> is understood to exclude the case of <em>even ha-sekhukhit<\/em>.<\/p>\n<p>Although the term <em>sekhukhit<\/em> is usually understood to be another version of the word <em>zekhukhit<\/em> &#8211; glass &#8211; in our case it appears to be related to the words <em>sikukh<\/em> and <em>kisuy<\/em> &#8211; meaning &#8220;covering&#8221; &#8211; and to refer to a stone that is held over the body as a type of tent.<\/p>\n<p><a href=\"http:\/\/www.ou.org\/about\/judaism\/rashi.htm\">Rashi<\/a> offers two other suggestions, either that it refers to an <em>even misma<\/em> &#8211; a heavy rock that is placed on the dead body, which would not transfer <em>tumah<\/em> to the <em>nazir<\/em> even if he sits on it, or else it is a rock that is carried by the <em>nazir<\/em> on his back that passes over a dead body.<\/p>\n<p>The <em><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=1961&amp;letter=A\">Shittah Mekubetzet<\/a><\/em> quotes the <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=1930&amp;letter=A\">Rosh<\/a> as suggesting that the term <em>even ha-sekhukhit<\/em> really does mean &#8220;glass&#8221; and that it refers to a transparent rock that does not bring about <em>tumah<\/em>.<\/p>\n<hr \/>\n<p><strong><u>Nazir 54a-b<\/u><\/strong><\/p>\n<p>In the last <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishnah<\/a> (see <a href=\"http:\/\/steinsaltz.org\/dynamic\/DafYomi_details.asp?id=994\">49b<\/a>) we learned that although a <em><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=142&amp;letter=N&amp;search=Nazarite\">nazir<\/a><\/em> cannot allow himself to become <em>tamei met<\/em> \u2013 ritually defiled through contact with the dead \u2013 not all situations of <em>tum&#8217;at met<\/em> will force him to begin his <em>nezirut<\/em> anew.<\/p>\n<p>The Mishnah on our <em>daf <\/em>lists cases where the <em>nazir<\/em> may formally become<em> tameh met<\/em>, but he will not need to begin his <em>nezirut<\/em> over again, rather he will have to wait a week \u00a0and undergo the process of <em>taharah<\/em> \u2013 purification \u2013 after which he will be allowed to resume his <em>nezirut<\/em> at the point where it was interrupted. Similarly, he will not have to shave his head like a <em>nazir tamei<\/em>.<\/p>\n<p>Among the cases that appear in the list are a <em>gollel<\/em> and a <em>dofek<\/em>, both of which are connected with traditional burial practices, and are, apparently, parts of the tombstone itself.<\/p>\n<p>The commentaries disagree about the definition of <em><a href=\"http:\/\/www.steinsaltz.org\/dynamic\/content.asp?id=136\">gollel<\/a><\/em> and <em>dofek<\/em>. <a href=\"http:\/\/www.ou.org\/about\/judaism\/rashi.htm\">Rashi<\/a> explains that the <em>gollel<\/em> is the cover of a casket, while the <em>dofek<\/em> refers to the stones upon which the cover rests. <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#baaleitosafot\">Tosafot<\/a> point out that in several places the <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> discusses whether an animal can be used as a <em>gollel<\/em>, and it is difficult to imagine a live animal being used for that purpose. They suggest that the <em>gollel<\/em> is a <a href=\"http:\/\/www.steinsaltz.org\/dynamic\/content.asp?id=136\">rounded stone<\/a> that was used to close up a burial cave (several such stones have been found near ancient burial caves in Israel). During the times of the Mishnah, common burial practice was to place the dead body in a temporary grave where it would decompose. At a later date, the bones would be removed and transferred to a family burial cave. The round shape of the <em>gollel<\/em> stone allowed it to be rolled, closing the cave, yet easily opened when necessary. According to this approach, the <em>dofek<\/em> was the frame upon which the <em>gollel<\/em> rested.<\/p>\n<hr \/>\n<p><strong><u>Nazir 55a-b<\/u><\/strong><\/p>\n<p>As we learned on <a href=\"http:\/\/steinsaltz.org\/dynamic\/DafYomi_details.asp?id=999\">yesterday&#8217;s <em>daf<\/em><\/a>, although a <em><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=142&amp;letter=N&amp;search=Nazarite\">nazir<\/a><\/em> cannot allow himself to become <em>tamei met<\/em> \u2013 ritually defiled through contact with the dead \u2013 not all situations of\u00a0<em>tumat\u00a0met<\/em> will force him to begin his <em>nezirut<\/em> over again. According to the <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishnah<\/a> (<a href=\"http:\/\/steinsaltz.org\/dynamic\/DafYomi_details.asp?id=999\">54 a-b<\/a>) there are many cases where the <em>nazir<\/em> may formally become<em> tamei met<\/em>, but he will not need to begin his <em>nezirut<\/em> over again, rather he will have to wait a week and undergo the process of <em>taharah<\/em> \u2013 purification \u2013 after which he will be allowed to resume his <em>nezirut<\/em> at the point where it was interrupted. Similarly, he will not have to shave his head like a <em>nazir tamei<\/em>.<\/p>\n<p>One such case is <em>tum&#8217;at eretz ha-amim<\/em> &#8211; the ritual defilement of foreign lands. There are two suggestions made by the <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> to explain this enactment of the Sages. <em>Tum&#8217;at eretz ha-amim<\/em> is either <em>mishum avira<\/em> &#8211; &#8220;because of its air&#8221; &#8211; or <em>mishum gusha<\/em> &#8211; &#8220;because of its earth.&#8221; <a href=\"http:\/\/www.ou.org\/about\/judaism\/rashi.htm\">Rashi<\/a> explains these positions as technical statements. The Gemara is asking whether a person must step on the ground outside of the land of Israel to become <em>tamei<\/em>, or whether even traveling through its air would be enough to subject the individual to rabbinic <em>tumah<\/em>.<\/p>\n<p>The <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=1930&amp;letter=A\">Rosh<\/a> takes a different approach to explaining this law. According to the Rosh, saying that the air of foreign countries is the source of <em>tumah<\/em> essentially means that the reason for the rabbinic enactment does not stem from a fear that there are dead bodies there, rather it is an independent decree whose purpose is to discourage Jews from living outside the land of Israel. According to this approach, the idea that <em>tum&#8217;at eretz ha-amim<\/em> is <em>mishum gusha<\/em> means that outside of Israel we are concerned that there are bodies buried in places that we do not know about, so we must always assume that there is <em>safek tumah<\/em> &#8211; the possibility of <em>tumah<\/em> &#8211; wherever one goes.<\/p>\n<hr \/>\n<p><strong><u>Nazir 56a-b<\/u><\/strong><\/p>\n<p>We have learned (see above, <em><a href=\"http:\/\/steinsaltz.org\/dynamic\/DafYomi_details.asp?id=999\">daf 54<\/a><\/em>) that although a <em><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=142&amp;letter=N&amp;search=Nazarite\">nazir<\/a><\/em> cannot allow himself to become <em>tamei met<\/em> \u2013 ritually defiled by contact with a dead body \u2013 not all situations of <em>tum&#8217;at met<\/em> automatically undo the efforts of the <em>nazir<\/em>. In some cases a <em>nazir<\/em> may become <em>tamei met<\/em>, yet he will simply resume his <em>nezirut<\/em> after he completes the purification process. In the <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishnah<\/a> on our <em>daf<\/em>, <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=215&amp;letter=E\">Rabbi Eliezer<\/a> quotes <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=551&amp;letter=J\">Rabbi Yehoshua<\/a> as teaching that only those situations of <em>tum&#8217;at met<\/em> that are severe enough to undo <em>nezirut<\/em> will be considered severe enough to make someone liable for entering the <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#beithamikdash\">Temple<\/a> precincts in a state of <em>tumah<\/em>.<\/p>\n<p>The discussion of the <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> focuses on a technical point. Was the source of this teaching really Rabbi Yehoshua, or, perhaps, was it Rabbi Yehoshua bar Memel, which is the implication of a number of the sources? The Gemara&#8217;s conclusion is that when the tradition is passed on by three people (or more), only the first and last of the teachers must be named specifically; the middle names can be left out.<\/p>\n<p>To support this statement, <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=26&amp;letter=N\">Rav Nachman bar Yitzchak<\/a> presents a teaching from Nahum ha-Lavlar regarding a question of how <em>pe&#8217;ah<\/em> (leaving a corner of the harvest for the poor, one of the charitable obligations incumbent on farmers) must be given in a situation where several different crops are planted in a single field. This law is quoted in the name of Rabbi Mi&#8217;asha who received the teaching from his father, who received the teaching from the <em>zugot<\/em> \u2013 the pairs of early\u00a0<span style=\"color: #0000ee;\"><i><u>tannaim<\/u><\/i><\/span>\u00a0listed in <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#masechet\">Masechet<\/a> <a href=\"http:\/\/www.ou.org\/about\/judaism\/np.htm#pirkei\">Avot<\/a><\/em> \u2013 who received the teaching from the prophets, who received it as an oral tradition from Mount Sinai (<em>halacha le-Moshe mi-Sinai<\/em>). In this list of rabbinic scholars, the names of Moshe and Calev are left out, indicating that as long as the first and last teachers are mentioned by name, some of the middle names can be left out.<\/p>\n<p>The expectation that Moshe and Calev would be included stems from the above-mentioned Mishnah that introduces <em>Pirkei Avot<\/em>: Moshe received the <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a> from Sinai, passing it to Yehoshua, Yehoshua to the Elders \u2013 of whom Calev was the first \u2013 the Elders to the prophets, who passed it on to the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/anshei.htm\">Anshei Knesset\u00a0H<\/a><\/em><span style=\"color: #0000ee;\"><i><u>aGedolah<\/u><\/i><\/span>.<\/p>\n<hr \/>\n<p><em>In addition to his monumental translation and commentary on the Talmud, Rabbi Steinsaltz has authored dozens of books and hundreds of articles on a variety of topics, both Jewish and secular. For more information about Rabbi Steinsaltz&#8217;s groundbreaking work in Jewish education, visit <a href=\"http:\/\/www.steinsaltz.org\/\">www.steinsaltz.org<\/a> or contact the Aleph Society at 212-840-1166.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>The Coming Week&#8217;s Daf Yomi by Rabbi Adin Steinsaltz This essay is based upon the insights and chidushim (original ideas) of Talmudic scholar Rabbi Adin Steinsaltz, as published in the Hebrew version of the Steinsaltz Edition of the Talmud. This month\u2019s Steinsaltz Daf Yomi is sponsored by Dr. and Mrs. Alan Harris, The Lewy Family<\/p>\n","protected":false},"author":125,"featured_media":43324,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[83],"tags":[],"class_list":["post-11725","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-torah","series-steinsaltz-daf-yomi"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v24.9 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Masechet Nazir 50a-56b - OU Life<\/title>\n<meta name=\"description\" content=\"The Coming Week&#039;s Daf Yomi (Nazir 50a-56b) by Rabbi Adin Steinsaltz, based upon the insights &amp; chidushim published in the Steinsaltz Edition of the Talmud\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/life\/torah\/masechet_nazir_5056\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Masechet Nazir 50a-56b - OU Life\" \/>\n<meta property=\"og:description\" content=\"The Coming Week&#039;s Daf Yomi (Nazir 50a-56b) by Rabbi Adin Steinsaltz, based upon the insights &amp; chidushim published in the Steinsaltz Edition of the Talmud\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.ou.org\/life\/torah\/masechet_nazir_5056\/\" \/>\n<meta property=\"og:site_name\" content=\"OU Life\" \/>\n<meta property=\"article:published_time\" content=\"2008-05-08T16:27:00+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2015-10-29T13:58:27+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.ou.org\/life\/files\/No-Wine.png\" \/>\n\t<meta property=\"og:image:width\" content=\"262\" \/>\n\t<meta property=\"og:image:height\" content=\"275\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\n<meta name=\"author\" content=\"Rabbi Adin Steinsaltz\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Rabbi Adin Steinsaltz\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"12 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.ou.org\/life\/torah\/masechet_nazir_5056\/\",\"url\":\"https:\/\/www.ou.org\/life\/torah\/masechet_nazir_5056\/\",\"name\":\"Masechet Nazir 50a-56b - 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