These pages, like the previous installment, are fairly technical. However, one who isn’t learning through Nazir regularly, but is familiar with Gemara, might find the discussions of Halachah l’Moshe miSinai (25) and Bereirah (26a) interesting. And the wine/degradation topic on 28a is interesting in general…
The word למלכות on the top of the page is problematic; how did Ruth/Moav get into the monarchy four generations before Naamah/Amon? Ruth enters monarchy with Dovid haMelech, Naamah does so with Rechavam, Dovid’s grandson!
Rivan (pseudo-Rashi), Tosafos and Rosh don’t have the word למלכות at all, which does solve the problem – Ruth married in four generations before Naamah did.
One might also suggest it was the “line of מלכות,” that of Yehudah?
We understand, as Tosafos הלכה writes on 25a, that the term “הלכה” here means הלכה למשה מסיני, a tradition which goes back to Moshe even though it lacks a pasuk. This is interesting because of the interplay of citing a הלכה למשה מסיני and citing a pasuk, on 25b.
The gemara about identifying money as being “for korbanos” vs. specifiying which coins will be for which korbanos would seem to be a perfect candidate for the discussion of ברירה – why couldn’t I suggest that if we believe in ברירה, then money which will later be identified for specific korbanos is retroactively identified as having been designated for those specific korbanos?
The term נפלה at the bottom of the page is open to interpretation. Pseudo-Rashi says it means the money was lost or separated from the rest, but Rosh says it was earmarked!
Re: בכולן see the end of Tosafos והשאר
The Rosh on the mishnah includes inability to attend funerals as an element of degradation, perhaps associated with the gemara (Nedarim 83b) that people want to attend the funerals of others, so that others will attend theirs?
The debate about why not drinking wine is ניוול, degradation, is fascinating. Pseudo-Rashi, citing a pasuk, says it’s because wine beautifies a person, but Tosafos תגלחת says it’s because she suffers in being deprived from wine.
In the concern for what will happen to offerings dedicated by a Nazir who then has the nezirut repealed, our gemara says we are concerned for הפסד קדשים, the loss of offerings, but pseudo-Rashi’s edition is בזיון קדשים, degradation of the offerings. That latter version is hard to understand, if these aren’t offerings at all! Perhaps, though, the concern is that in the future one might be less-than-careful with the offerings, knowing that their status could be voided via repealing of the nezirut.
It sounds like the law against repealing one’s wife’s nezirut at a late stage is a rabbinic decree – so what happens if the husband repealed it first, and asked later? Presumably it’s repealed, rather than bring offerings inappropriately?
More on 28b in the next installment...