Mesorat%20hashas for Yevamot 9:11

אלא לעולם

however, may be refuted: The reason why a [leprous] nazirite [may shave his head] is because he is also in a position to obtain absolution.<span class="x" onmousemove="('comment',' Heb. [H] 'request', i.e., the nazirite may request a qualified person to disallow his vow and thus avoid the prohibition of shaving. ');">²⁹</span> For, were not this the reason,<span class="x" onmousemove="('comment',' Lit., 'if you will not say so'. ');">³⁰</span> what then of the accepted rule,<span class="x" onmousemove="('comment',' Lit., 'that which is established for us'. ');">³¹</span> that no positive precept may supersede a negative and positive precept combined; why not deduce the contrary from the law<span class="x" onmousemove="('comment',' Lit., 'let it be deduced'. ');">³²</span> of the [leprous] nazirite?<span class="x" onmousemove="('comment',' The shaving of a nazirite's head is forbidden (a) by the precept that he must grow his hair long and (b) by the prohibition of allowing a razor to come upon his head. ');">³³</span> Consequently, [it must be conceded that] the reason why no deduction may be made [from the law of the nazirite is] because it may be refuted [on the grounds] that in his case absolution is possible; so here also the refutation may be advanced, 'Since in his case absolution is possible'!<span class="x" onmousemove="('comment',' Whence, then, is it proved that a positive precept supersedes a prohibition? ');">³⁴</span> — The deduction, in fact, is made

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