One long discussion on the daf... First, on the nazir who's not supposed to become impure, but when would he? Plus, what is the mechanism to derive these halakhot (textual parallel vs. logical inference)? A discussion that continues through the daf. As does the parallel to kohanim, and the kohen gadol, specifically. Plus, the case of the sister.

The last mishnah of chapter 6: what if the nazir becomes impure in the process of bringing the post-nezirut offerings? Plus, the story of a nezirah who exactly had this concern. (It's a machloket). Also, chapter 7 and a new mishnah, focusing on different levels of impurity. Plus, the anointing oil.

A mishnah on the process of the sacrifices; A nazir who cooks the shelamim sacrifice, or overcooks it, and the kohen takes it with the unleavened bread, and the nazir waves them around, after the kohen puts it on his palms, having already shaved his head. And then the Gemara brings in additional machloket to understand the importance of each stage - would not waving cancel the nezirut? The korbanot? But what about how shaving doesn't cancel? Or what about a bald nazir? Plus, another mishnah on the procedure of bringing the sin-offering plus shaving, and what happens if things were done out of order, for example.

2 mishnayot - 1. On the sacrifices that the nazir must being as part of the process closing off the nezirut. Plus, why a female nezirah doesn't shave post-nezirut in a public setting, and why she is in a different class from a sotah-woman. Also, 2 - Once he cuts his hair, he puts the hair on the fire, if he's in Jerusalem, and the korbanot are on the fire. And then gravy or sauce from the korban would be added to the hair.

The first Mishnah on the daf compares the three Nazir prohibitions and how each one has its own stringency. The second Mishnah describes how a tamei Nazir undergoes the process of purification.

What verse teaches the limitations on the kohanim about coming into contact with a dead body? The kohanim not only are not supposed to come in contact with impurity, and then they do, they also engage in a measure of profaning their extra holy status (it's not a bad thing, just a thing). Plus, a dispute based on the nuance between two verses, as per the differences between a kohen and nazir as well. Also, if a man's head was cut off, a kohen cannot become impure for that person, even when related, because the body needs to be intact for a kohen to be allowed to be impure for him. With exceptions, especially a "met mitzvah."

Tongue in cheek: what really counts as shaving? How much hair can be left, with what tool, etc. Plus, 3 mishnayot: intent for hair removal is salient, dirt would cause hair to fall out, likewise shampooing. And lastly, a nazir who violates his restrictions is only given multiple sets of lashes if he makes it clear that he hasn't forgotten the prohibition, and is going to violate it anyway.

After exploring the opinion of the Rabbis on daf 40 the Gemara explores the opinion of Rabbi Eliezer and how he learns that a metzora must use a razor to shave. Then the Gemara goes back to the Rabbis.

A detour to a mishnah in the Tractate Negaim, which connects the nazir, the metzora (one with tzara'at), and Levites - who are all required to shave their heads, and completely, and specifically with a razor. But how do we know it must be a razor? Also, more about a razor and other implements to remove a beard.

A new mishnah - shaving a nazir's head cancels the count of the 30 days of nezirut. Removing hair in any way means lashes, but the question is how does hair grow? With implications for which growth was cut off, if another cuts it off him (and how many days are left to his nezirut). Plus, the proofs from both halakhah and reality, as well as the rationale for R. Eliezer's opinion.