1And Rabbi Oshaya said to Rabbi Yoḥanan: Rabbi Yosei holds in accordance with your opinion, as he too says that in this case one becomes impure from now and onward, and any impurity after the start of the seventh day does not cause him to forfeit the previous clean days. The Gemara analyzes Rabbi Oshaya’s statement: But didn’t Rabbi Yosei say that the impurity is retroactive, as stated above? Rather, Rabbi Oshaya must certainly hold as follows: What is the meaning of Rabbi Yosei’s ruling that he is impure retroactively? It means that he is rendered impure only by rabbinic law, but not by Torah law.
2The Gemara poses a question with regard to Rabbi Yosei’s statement: And as to Rabbi Yosei, now, he holds that the status of part of the day is like that of an entire day. How can you find a full-fledged zava who brings an offering? Since she sees a discharge at the midpoint of the day, the other half of the day counts for her as a full day of observing, as part of the day is considered to be like all of a day. The Gemara answers: If you wish, say that she continuously discharges blood for three days consecutively. And if you wish, say that she saw a discharge on three consecutive days close to sunset. In that case she is impure on each occasion at the end of one day and the beginning of the next, so that there was not any time to become pure on the following day so as to be included for her counting of a clean day corresponding to an impure one.
3MISHNA: One who said: I am hereby a nazirite, without specifying how long his term of naziriteship would last, shaves his hair on the thirty-first day after the start of his naziriteship, as an unspecified term of naziriteship lasts thirty days. And if he shaved on the thirtieth day, he has fulfilled his obligation. If he explicitly said: I am hereby a nazirite for thirty days, then, if he shaved on the thirtieth day, he has not fulfilled his obligation. Since the naziriteship would have been for thirty days even without him stating: For thirty days, this addition is understood to indicate that he will observe naziriteship for a full thirty days.
4One who accepted two terms of naziriteship shaves at the close of the first naziriteship on the thirty-first day, and at the close of the second term on the sixty-first day. Since his second term of naziriteship begins after shaving on the thirty-first day, the sixty-first day of the first term is the thirty-first day of his second term. And if he shaved for the first term on the thirtieth day, he shaves for the second term on the sixtieth day, which is the thirty-first day after the start of his second term of naziriteship. And if he shaved for the second term on day sixty less one, he has fulfilled his obligation, as this is the thirtieth day of his second term.
5And this testimony was attested to by Rabbi Pappeyas, who heard from his teachers with regard to one who vowed to observe two terms of naziriteship, that if he shaved for the first term on the thirtieth day, he shaves for the second term on the sixtieth day. And if he shaved for the second term on the day sixty less one, he has fulfilled his obligation, because the thirtieth day of the first term of naziriteship counts as part of his tally of the second term.
6One who said: I am hereby a nazirite, without further specification, if he became ritually impure through contact with a corpse on the thirtieth day of his term of naziriteship, it negates the entire tally, and he must start his naziriteship afresh. Rabbi Eliezer says: It negates only seven days, which he must observe until his purification, after which he brings his offerings. If he said: I am hereby a nazirite for thirty days, and he became impure on the thirtieth day, everyone agrees that it negates the entire tally. If he said: I am hereby a nazirite for one hundred days, if he became impure on the one hundredth day, it negates the entire tally. Rabbi Eliezer says: It negates only thirty days, and he observes the final thirty days again. If he became impure on the one hundred and first day before bringing his offerings, it negates only thirty days, but does not negate all of the observed days. Rabbi Eliezer says: It negates only seven days.
7GEMARA: The mishna taught: One who said: I am hereby a nazirite, and became ritually impure on the thirtieth day, it negates the entire tally; Rabbi Eliezer says: It negates only seven.