Jerusalem Talmud Nazir Chapter 3

מִי שֶׁאָמַר הֲרֵינִי נָזִיר מְגַלֵּחַ יוֹם שֶׁלֹשִׁים וְאֶחָד. וְאִם גִילַּח יוֹם שְׁלֹשִׁים יָצָא. הֲרֵינִי נָזִיר שְׁלֹשִׁים יוֹם אִם גִילַּח יוֹם שְׁלֹשִׁים לֹא יָצָא. מִי שֶׁאָמַר הֲרֵינִי נָזִיר כול׳. הָדָא מְסַיְיעָא לְבַר קַפָּרָא. אִם גִּילַּח יוֹם ל̇ לֹא יָצָא. הָדָא מְסַיִיעָא לְרִבִּי יוֹנָתָן. אִם גִּילַּח יוֹם ל̇ יָצָא. הָא תַּרְתֵּיי. לֵית הִיא אָלָּא חָדָא. זוֹ עֵדוּת. יוֹדְעִין הָיוּ שֶׁהוּא אָסוּר לְגַלַּח אֶלָּא שֶׁהֵן סְבוּרִין אִם גִּילַּח יוֹם שְׁלֹשִׁים לֹא יָצָא. בָּא לְהָעִיד אִם גִּילַּח יוֹם שְׁלֹשִׁים יָצָא. רִבִּי אִימִּי הֲוָה לֵיהּ עוֹבְדָא וְגִילַּח יוֹם ל̇. וַהֲוָה לֵיהּ עוֹבְדָא וְגִילַּח לְיוֹם ל̇אֹ. אָמַר רִבִּי זְרִיקָא. מִן מַתְנִיתָא יְלִיף לָהּ רִבִּי אִימִּי. דְּתַנִּינָן תַּמָּן. מִי שֶׁנָּזַר שְׁתֵּי נְזִירִיּוֹת מְגַלֵּחַ אֶת הָרִאשׁוֹנָה יוֹם שְׁלֹשִׁים וְאֶחָד וְהַשְּׁנִיָיה יוֹם שִׁשִּׁים וְאֶחָד. אָמַר רִבִּי יוֹסֵי. תַּמָּן לְשֶׁעָבַר וָכָא לְכַתְּחִילָּה. רִבִּי יִרְמְיָה הוֹרֵי לְרִבִּי יִצְחָק עֲטוֹשִׁיָּא וְאִית דְּאָמְרֵי לְרַב חִיָיה בַּר רַב יִצְחָק עֲטוֹשִׁיָּא לְגַלֵּחַ יוֹם ל̇ מִן מַתְנִיתָא. שְׁמוֹנֶה יָמִים. בָּטְלוּ מִמֶּנּוּ גְּזֵירַת שֶׁלֹשִׁים. הִיא שְׁמִינִית הִיא יוֹם ל̇. אָמַר רִבִּי יוֹסֵי. שַׁנְיָיא הִיא תַּמָּן שֶׁמִּפְּנֵי כְבוֹד הָרֶגֶל הִתִּירוּ. תֵּדַע לָךְ. דָּמַר רִבִּי חֶלְבּוֹ בַּר חוּנָה בְשֵׁם רִבִּי יוֹחָנָן. חָל יוֹם שְׁמוֹנֶה שֶׁלּוֹ לִהְיוֹת בַּשַּׁבָּת מְגַלֵּחַ עֶרֶב שַׁבָּת. אִין תֵּימַר. שֶׁלֹּא מִפְּנֵי כְבוֹד הָרֶגֶל הִתִּירוּ. מֵעַתָּה אֲפִילוּ חָל יוֹם ל̇ שֶׁלּוֹ לִהְיוֹת בַּשַּׁבָּת מְגַלֵּחַ בְּעֶרֶב שַׁבָּת. וְעוֹד מִן הָדָא דְּאָמַר רִבִּי יוֹחָנָן. עַל כָּל הַמֵּתִים כּוּלָּן שׁוֹלֵל לְאַחַר שִׁבְעָה וּמְאָחֶה לְאַחַר שְׁלֹשִׁים. וְיִשְׁלוֹל יוֹם זֹ וְיֵאָחֶה יוֹם ל̇. אָמַר רִבִּי חַגַּי. דִּי הוּא שְׁמוּעָתָא כֵן וּשְׁמוּעָתָא כֵן.

MISHNAH: If somebody said, “I am a nazir ,” he shaves on the 31 day, but if he shaved on the 30 day, he has fulfilled his obligation is 30 days ( Mishnah 1:3 ), and part of a day is counted as a full day ( Chapter 2, Note 127 ). . “I am a nazir for 30 days,” if he shaved on the 30 th day, he did not fulfill his obligation. HALAKHAH: “If somebody said, “I am a nazir ,” etc. This supports Bar Qappara, that if he shaved on the 30 day, he did not fulfill his obligation. This supports Rebbi Jonathan, that if he shaved on the 30 day, he did fulfill his obligation. Both of them? It is only one opinion, “this testimony and shaved for the first on the thirtieth day may shave the second time on the 60 th day (since the 30 th day is counted for both; cf. Note 1 .) Since the testimony is formulated conditionally, “if he shaved on the 30 th day”, not as an absolute statement, “he shaves on the 30 th and 60 th days”, it follows that shaving on the 30 th day is irregular. The Mishnah follows neither Bar Qappara nor R. Jonathan but the practice proclaimed by R. Pappaios. ”. They knew that it was forbidden to shave on the 30 th ; they thought that if he shaved on the 30 th day, he did not fulfill his obligation. He came to testify that if he shaved on the 30 th day, he fulfilled his obligation. Something happened as a paradigm for the 30 day period of the mourner. to Rebbi Immi and he shaved on the 30 day, and something happened to Rebbi Immi and he shaved on the 31 day. Rebbi Zeriqa said, Rebbi Immi learned this from the Mishnah, as we have stated there: “If somebody vowed two neziriot , he shaves for the first on the 31 day, for the second on the 61 day.” Rebbi Yose said, there when it happened, here from the start to shave on his 31 day; it only legitimizes shaving on the 30 after the fact. But R. Immi shaved on the 30 on his own initiative. R. Zeriqa seems to hold that what is acceptable after the fact in biblical rules is permitted from the start in rabbinic usage. . Rebbi Jeremiah instructed Rebbi Isaac Aṭoshia, and some say, Rav Ḥiyya bar Rav Isaac Aṭoshia, to shave on the 30 th day, following the Mishnah 12 3:5. “If somebody buried his relative three days before a holiday, the seven-day rule is waived for him. Eight days, the 30 day rule is waived for him, as they said: Sabbath is counted but does not interrupt, holidays interrupt but do not count.” If somebody was mourning for three days before the holiday, he does not have to continue the intense mourning period after the holiday; he continues with the remainder of the 30-day period. Similarly, if he was keeping at least one day of mourning after the seven-day period, the holiday cancels the remainder of the 30-day mourning period. (The Babli, Mo‘ed qaṭan 19b , reduces the 8 day period to 7 since “part of a day is like a whole day” and the 30-day period starts on the seventh.) : “Eight days, the decree of 30 days is waived for him.” The eighth has the same status as the 30 day. Rebbi Yose said, there is a difference; there they permitted in order to honor the holiday. You should know this, since Rebbi Ḥelbo bar Ḥuna said in the name of Rebbi Joḥanan: If his eighth day falls on the Sabbath, he shaves Sabbath eve. If you say that they did not permit in order to honor the holiday, then even if his 30 day falls on the Sabbath, he should shave Sabbath eve 14 19b, s. v . הלכה ). . In addition, from what Rebbi Joḥanan had said 3:5 (82b 1. 10), 3:8 (83d 1. 23); Babli 22b . : “For all deceased the end of the seven-day period (after 30 days for father or mother) and invisibly mend it after thirty days (never mending invisibly for father or mother.) Why does one not allow stitching or mending on the last day of a period if “part of the day is counted as a whole day”? he stitches together after seven days and mends after 30.” Why should he not stitch on the seventh day and mend on the 30 day? Rebbi Ḥaggai said, this has been transmitted in this way and that has been transmitted in that way the end of the seven-day period (after 30 days for father or mother) and invisibly mend it after thirty days (never mending invisibly for father or mother.) Why does one not allow stitching or mending on the last day of a period if “part of the day is counted as a whole day”? .

מִי שֶׁנַָּזַר שְׁתֵּי נְזִירִיּוֹת מְגַלֵּחַ אֶת הָרִאשׁוֹנָה יוֹם שְׁלֹשִׁים וְאֶחָד וְהַשְּׁנִיָיה יוֹם שִׁשִּׁים וְאֶחָד. וְאִם גִּילַּח אֶת הָרִאשׁוֹנָה יוֹם שְׁלֹשִׁים מְגַלֵּחַ אֶת הַשְּׁנִיָיה יוֹם שִׁשִּׁים וְאִם גִּילַּח יוֹם שִׁשִּׁים חָסֵר אֶחָד יָצָא. זוֹ עֵדוּת הֵעִיד רִבִּי פַּפַּיַיס עַל מִי שֶׁנָּזַר שְׁתֵּי נְזִירִיּוֹת שֶׁאִם גִּילַּח אֶת הָרִאשׁוֹנָה יוֹם שְׁלֹשִׁים מְגַלֵּחַ אֶת הַשְּׁנִיָיה יוֹם שִׁשִּׁים וְאִם גִּילַּח יוֹם שִׁשִּׁים חָסֵר אֶחָד יָצָא שֶׁיּוֹם שְׁלֹשִׁים עוֹלֶה לוֹ מִן הַמִּנְיָין. מִי שֶׁנָּזַר שְׁתֵּי נְזִירִיּוֹת כול׳. הִשְׁלִים נְזִירוּתוֹ הָרִאשׁוֹנָה וּבָא לְהִישָּׁעֵן עַל הַשְּׁנִיָיה. לֹא מָצְאוּ פֶתַח לָרִאשׁוֹנָה עַד שֶׁמָּצְאוּ פֶתַח לַשְּׁנִיָיה. עָלַת לוֹ שְׁנִיָיה רִאשׁוֹנָה. מַה נָן קַיָימִין. אִם בְּאוֹמֵר. הֲרֵינִי נָזִיר שְׁתַּיִם. נֵדֶר שֶׁבָּטַל מַחֲצִיתוֹ בָּטַל אֶת כּוּלּוֹ. אִם בְּאוֹמֵר. הֲרֵינִי נָזִיר ל̇ יוֹם אֵילּוּ ל̇ יוֹם אֵילּוּ. לֹא בְדָא עָלַת לוֹ שְׁנִיָיה רִאשֹׁנָה. אֶלָּא כִּי נָן קַיָימִין בְּאוֹמֵר. הֲרֵינִי נָזִיר וְנָזִיר. בְּאוֹמֵר. אֵילּוּ לִנְזִירוּת. אֲבָל אִם אָמַר. אֵילּוּ לִנְזִירוּתִי וְאֵילּוּ לִנְזִירוּת אֲחֶרֶת לֹא בְדָא עָלַת לוֹ שְׁנִיָיה רִאשׁוֹנָה. אָמַר רִבִּי לָעְזָר. הִשְׁלִים נְזִירוּתוֹ לָרִאשׁוֹנָה. מִכֵּיוָן שֶׁהֵבִיא קָרְבָּן וְגִילַּח עָלַת לוֹ רִאשׁוֹנָה שְׁנִיָיה. רִבִּי יַעֲקֹב בַּר אָחָא פְּקִיד לַחֲבֵרַיָיא. אִין שְׁמַעְתּוֹן מִילָּה מֵרִבִּי אֶלְעָזָר הֲווֹן יָדְעִין דְּרִבִּי יוֹחָנָן פְּלִיג. עַד שֶׁיָּבִיא כָּל קָרְבְּנוֹתָיו. כְּרַבָנִין. בְּרַם כְּרִבִּי שִׁמְעוֹן אֲפִילוּ לֹא הֵבִיא אֶלָּא קָרְבָּן אֶחָד. הִפְרִישׁ שְׁתֵּיהֶן כְּאַחַת אֵין בְיָדוֹ אֶלָּא אַחַת. הִפְרִישָׁהּ זוֹ בִפְנֵי עַצְמָהּ וְזוֹ בִפְנֵי עַצְמָהּ אוֹ שֶׁהֵבִיא שֶׁלְּזוֹ בְזוֹ וְשֶׁלְּזוֹ בְזוֹ לֹא יָצָא. הָא לְקַדֵּשׁ קָדְשָׁה. לֹא כֵן תַּנֵּי רִבִּי חִיָיה. קָרְבָּנוֹ לַיי עַל נִזְרוֹ. שֶׁיִּקְדּוֹם נִזְרוֹ לְקָרְבָּנוֹ וְלֹא שֶׁיִּקְדּוֹם קָרְבָּנוֹ לְנִזְרוֹ. שַׁנְיָיא הִיא שֶׁעוֹמֵד בִּנְזִירוּתוֹ. נִיחָא שְׁנִיָיה רִאשׁוֹנָה. רִאשׁוֹנָה שְׁנִיָיה. אָמַר רִבִּי יוּדָה. וְהָדָא מְסַיְיעָא לְרִבִּי אֶלְעָזָר. לֹא כֵן רִבִּי יַעֲקֹב בַּר אָחָא מְפַקֵּד לַחֲבֵרַיָיא. אִין שְׁמַעְתּוֹן מִילָּה מֵרִבִּי אֶלְעָזָר הֲווֹן יָדְעִין דְּרִבִּי יוֹחָנָן פְּלִיג. עַד שֶׁיָּבִיא כָּל קָרְבְּנוֹתָיו. וְסָבְרִין מֵימַר כְּרַבָּנִין. וָכָא כְרִבִּי שִׁמְעוֹן אֲנָן קַיָימִין. רִבִּי חִינְנָא בְשֵׁם רִבִּי פִינְחָס. תִּיפְתָּר בִּנְזִירוּתוֹ וּבִנְזִירוּתוֹ שֶׁל בְּנוֹ. בְּדָא עָלַת לוֹ שְׁנִיָיה רִאשׁוֹנָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. לֹא כֵן סָבְרִנָן מֵימַר בָּאוֹמֵר. הֲרֵינִי נָזִיר. בְּדִין הָיָה שֶׁלֹּא יְהֵא נָזִיר אֶלָּא אַחַת. אַתְּ הוּא שֶׁהֶחֱמַרְתָּה עָלָיו שֶׁיְּהֵא נָזִיר שְׁתַּיִם. לֹא דַיֶיךָ שֶׁהֶחֱמַרְתָּ עָלָיו שֶׁיְּהֵא נָזִיר שְׁתַּיִם אֶלָּא שֶׁאַתְּ אוֹמֵר. אֵין בְּיָדוֹ כְּלוּם.

MISHNAH: If somebody vowed two neziriot , he shaves for the first on the 31 day, for the second on the 61 day, but if he shaved for the first on the 30 day, he shaves for the second on the 60, and if he shaved on the day before the 60 18 , he has fulfilled his obligation. The following testimony did Rebbi Pappaias give: if somebody vowed two neziriot , he shaves for the first on the 31 st day, for the second on the 61 st day, but if he shaved for the first on the 30 th day, he shaves for the second on the 60 th , and if he shaved on the day before the 60 th , he has fulfilled his obligation since the 30 th day is counted for him. HALAKHAH: “If somebody vowed two neziriot ,” etc. If he finished his first period of nezirut and started to lean on the second, when they did not find an opening for the first while they found an opening for the second presupposes a vow, any nezirut can be eliminated by an Elder who finds “an opening” to declare the vow invalid; cf. Nedarim , Introduction, p. 422; Chapter 3:1, Notes 6–9 ; Chapter 9:1 . , the second can be used for the first but none for the first, those of the second may be used for the first. . Where do we hold? If he said, “I am a nazir twice,” a vow which is partially annulled is totally annulled 9:6 . In this case, no sacrifice is due since there is no nezirut ; if he wishes, he can shave without formality. . If he said, “I am a nazir for these 30 days and those 30 days,” in this case the second cannot be used for the first. But we must hold that he said, “I am a nazir and nazir .” If he said, “these are for nezirut .” But if he said, “these are for my nezirut ; those are for the other nezirut ,” in this case the second cannot be used for the first. Rebbi Eleazar said, if he finished the first nezirut , as soon as he brought a sacrifice and shaved, the first is credited for the second was annulled, he can count the nezirut he kept as second nezirut and be freed from his obligation. This is essentially stated in Tosephta 2:15 (quoted in the Babli, Nedarim 17b , Šebuot 27b ): “If somebody vowed two neziriot , finished the first one but did not bring his sacrifices, went to an Elder to ask to annul his first [ nezirut ], the second nezirut is fulfilled by the first.” . Rebbi Jacob bar Aḥa commanded the colleagues: If you hear anything formulated by Rebbi Eleazar, you should know that Rebbi Joḥanan disagrees: not unless he brings all his sacrifices, following the rabbis; but following Rebbi Simeon even if he brings only one sacrifice can be counted as the one covered by his vow, but he objects to the formulation referring to “a sacrifice”, which implies that a nazir can shave and drink wine after one sacrifice. This is R. Simeon’s opinion in Mishnah 6:11 . R. Joḥanan insists that all three sacrifices be brought in order to be valid; this is the opinion of the anonymous majority which in R. Joḥanan’s opinion always defines practice (cf. Yebamot 4:11, Note 177 ). . If he dedicated both together, he has only one in his hand, finished both of them, and brought the sacrifices for both of them together, he has only one in his hand.” Since the sacrifices of a nazir presuppose a period of at least 30 days for the growth of his hair, it is impossible for one person to bring sacrifices for multiple periods of nezirut together. He has to be nazir for another 30 days and bring another set of sacrifices. . If he dedicated each of them separately or brought each of them for the other, he did not acquit himself [of his obligation]. This means that as far as holiness goes, they became holy was dissolved by an Elder, why should the sacrifice attached to it be holy? If the vow was in error, the dedication is in error. . But did not Rebbi Ḥiyya state: “His sacrifice to the Eternal for his nezirut ,” i. e., that his vow of nazir should precede his sacrifice, rather than that his sacrifice precede his vow of nazir . It is different, because he still is in nezirut since that would be “stipulating about non-existence” ( Chapter 2:5, Note 89 ). But in the present case, the vow exists. . One understands the second for the first. The first for the second? Rebbi Jehudah said, this supports Rebbi Eleazar. But did not Rebbi Jacob bar Aḥa command the colleagues: If you hear anything formulated by Rebbi Eleazar, you should know that Rebbi Joḥanan disagrees; not unless he brings all his sacrifices. They wanted to say, following the rabbis. But here, we hold with Rebbi Simeon. Rebbi Ḥinena in the name of Rebbi Phineas: Explain it for his nezirut and the nezirut he pledged for his son. In that, the second can be used for the first combined constitute one vow. . Rebbi Yose ben Rebbi Abun said, did we not argue about one who said, “I am a nazir ” and nazir .” It would be a reasonable interpretation to say that the second “and nazir ” was said for emphasis rather than duplication. Therefore, the second nezirut is a rabbinic obligation, not an original vow, and there should be no discussion of legalistic niceties in this case. ? He really should be a nazir only once. You were severe with him and obligated him to be a nazir twice. Is it not enough that you were severe with him and obligated him to be a nazir twice, that now you say, he has nothing in his hands?

מִי שֶׁאָמַר הֲרֵינִי נָזִיר נִיטְמָא יוֹם שְׁלֹשִׁים סָתַר אֶת הַכֹּל. רִבִּי אֱלִיעֶזֶר אוֹמֵר. אֵינוֹ סָתַר אֶלָּא שִׁבְעָה. הֲרֵינִי נָזִיר שְׁלֹשִׁים יוֹם נִיטְמָא יוֹם שְׁלֹשִׁים סָתַר אֶת הַכֹּל. מִי שֶׁאָמַר הֲרֵינִי נָזִיר כול׳. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מִמְּצוֹרָע לָמַד רִבִּי אֱלִיעֶזֶר. שֶׁכֵּן מָצִינוּ בֵּין תִּגְלַחַת לְתִגְלַחַת שִׁבְעָה. וְלָמָּה לֹא יְלִיף לָהּ מִנָּזִיר טָמֵא. מְצוֹרָע מְגַלֵּחַ וְחוֹזֵר וּמְגַלֵּחַ. נָזִיר טָמֵא אֵינוֹ מְגַלֵּחַ וְחוֹזֵר וּמְגַלֵּחַ. רַבָּנִין דְּקַיְסָרִין אָמְרִין. בְּפֵירוּשׁ פְּלִיגִין. רִבִּי יוֹחָנָן אָמַר. מִמְּצוֹרָע לָמַד רִבִּי אֱלִיעֶזֶר. רִבִּי אֶלְעָזָר אוֹמֵר. מִנָּזִיר טָמֵא לָמַד רִבִּי לִיעֶזֶר. וְהָא רִבִּי אֱלִיעֶזֶר מַה שִׁנָּה בֵּין נָזִיר שֶׁנָּזַר סְתָם לְנָזִיר שֶׁפִּירֵשׁ. בְּשָׁעָה שֶׁנָּזַר סְתָם מִירֵט אֵינוֹ סוֹתֵר וְהַשְּׁבִיעִי שֶׁלּוֹ עוֹלֶה לוֹ מִן הַמִּינְיָין. וּבְשָׁעָה שֶׁפִּירֵשׁ אִם הָיָה מוֹרֵט סוֹתֵר וְאֵין הַשְּׁבִיעִי שֶׁלּוֹ עוֹלֶה לוֹ מִן הַמִּנְיָין.

MISHNAH: If somebody says, “I am a nazir ” and became impure on the 30 day, he invalidated everything, and be a nazir another 30 days in purity. ; Rebbi Eliezer says, he invalidated only seven, wait another 7 days to have some hair to shave, and then brings his 3 sacrifices and shaves in purity. . “I am a nazir for 30 days,” if he became impure on the 30 day, he invalidated everything. HALAKHAH: “If somebody says, ‘I am a nazir ’,” etc. Rebbi Abbahu in the name of Rebbi Joḥanan: Rebbi Eliezer learned from the sufferer from skin disease, for whom we find seven days between shaving and shaving. Why does he not learn from the impure nazir ? The sufferer from skin disease shaves repeatedly; the impure nazir does not shave repeatedly. The rabbis from Caesarea say, they disagree explicitly: Rebbi Joḥanan said, Rebbi Eliezer learned from the sufferer from skin disease; Rebbi Eleazar says, Rebbi Eliezer learned from the impure nazir . 6:9 . . What difference does it make for Rebbi Eliezer whether the vow for nazir was implicit rather than explicit” and it is understood that he will be a nazir for 30 days, or he says “I am a nazir for 30 days”? ? If the vow for nazir was implicit, he does not invalidate if he tears his hair out. 6:5 spells out first a prohibition, “a shaving knife shall not touch his head”, followed by a positive commandment “he shall let the hair of his head grow wildly.” If the order had been inverted, it would have been clear that only shaving with a knife was forbidden. Now that the commandment of letting the hair grow is separated from the prohibition of using a knife, the majority opinion ( Sifry Num . 25; Tosephta 4:3 ; Halakhah 6:2 , Babli 39b ) holds that removing any hair is forbidden and the simultaneous removal of any two hairs during the period of nezirut invalidates the nezirut and requires a fresh start. Only on the 30 day, tearing out a hair has no consequences since Num . 6:5 also states: “until the days are completed he shall be holy,” and on the 30 day of the implicit vow they are completed. , and his seventh day is counted for him; if the vow for nazir was explicit, he invalidates if he tears his hair out and his seventh day is not counted for him.

הֲרֵינִי נָזִיר מֵאָה יוֹם נִיטְמָא יוֹם מֵאָה סָתַר אֶת הַכֹּל וְרִבִּי אֱלִיעֶזֶר אוֹמֵר לֹא סָתַר אֶלָּא שְׁלֹשִׁים. נִיטְמָא יוֹם מֵאָה וְאֶחָד סָתַר שְׁלֹשִׁים יוֹם. רִבִּי אֱלִיעֶזֶר אוֹמֵר לֹא סָתַר אֶלָּא שִׁבְעָה. הֲרֵינִי נָזִיר מֵאָה יוֹם כול׳. רִבִּי זְעִירָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. טַעֲמָא דְּרִבִּי אֱלִיעֶזֶר. זֹאת תּוֹרַת הַנָּזִיר בְּיוֹם מְלֹאת. הַמִּטַּמֵּא בְּיוֹם מְלֹאת נוֹתְנִין לוֹ תּוֹרַת נָזִיר. שְׁמוּאֵל בַּר בָּא בְּעָא קוֹמֵי רִבִּי זְעִירָא. נִיטְמָא בְאוֹתָן הַיָּמִים מַה הֵן נִיתַּן לְתוֹרַת נָזִיר. אָמַר רִבִּי שַׁמַּיי. מִכֵּיוָן דְּתֵימַר. נִיתַּק לְתוֹרָתוֹ שֶׁלְּנָזִיר כְּמִטַּמֵּא בְּיוֹם מְלֹאת. וְהַמִּטַּמֵּא בְּיוֹם מְלֹאת אֵין שְׁבִיעִי עוֹלֶה לוֹ מִן הַמִּינְיָין. רִבִּי מָנָא בָעֵי. אִם מִטַּמֵּא בְּתוֹךְ מְלֹאת לָמָּה לִי סוֹתֵר ל̇ יוֹם. לֹא יִסְתּוֹר אֶלָּא זֹ. אֶלָּא בְּמִטַּמֵּא לְאַחַר מְלֹאת שְׁבִיעִי שֶׁלּוֹ עוֹלֶה לוֹ מִן הַמִּינְיָין.

MISHNAH: “I am a nazir for 100 days,” if he became impure on day 100 he invalidated everything but Rebbi Eliezer said, he invalidated only 30 run for 30 days. . If he became impure on day 101, he invalidated 30; Rebbi Eliezer said, he invalidated only seven, wait another 7 days to have some hair to shave, and then brings his 3 sacrifices and shaves in purity. . HALAKHAH: ““I am a nazir for 100 days,” etc. Rebbi Ze‘ira in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Eliezer: “This is the teaching for the nazir on the day of his fulfilling;” if he becomes impure on the day of his fulfilling, one gives him the teaching for the nazir run for 30 days. . Samuel bar Abba asked before Rebbi Ze‘ira: If he becomes impure in those days; according to R. Eliezer, how many days does he lose if he becomes impure again while keeping the 30 days of nezirut . , what is their status, to be given the teaching for the nazir ? Rebbi Shammai said, he is obligated by the teaching for the nazir if he becomes impure on the day of his fulfilling, and for one who becomes impure on the day of his fulfilling the seventh day is not counted, then the 7 day of purification can also be the day he brings his sacrifices since “part of the day is counted as an entire day” ( Halakhah 2:10, Note 129 ). But if he is under the rules of the nazir who shaves on the 7 but brings his sacrifice only on the 8 th ( Num . 6:9 , 10 ), the 7 th day obviously cannot be the day on which he can conclude his nezirut . . Rebbi Mana asked: If he becomes impure at fulfilling, why should he invalidate 30, should he not invalidate only seven 52 ? But if somebody became impure after fulfilling, the seventh day is counted for him.

מִי שֶׁנָּזַר וְהוּא בְּבֵית הַקְּבָרוֹת אֲפִילוּ הָיָה שָׁם שְׁלֹשִׁים יוֹם אֵין עוֹלִין לוֹ מִן הַמִּנְיָין וְאֵינוֹ מֵבִיא קָרְבַּן טוּמְאָה. יָצָא וְנִכְנַס עוֹלִין לוֹ מִן הַמִּנְיָין וּמֵבִיא קָרְבַּן טוּמְאָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר לֹא בוֹ בַיּוֹם שֶׁנֶּאֱמַר וְהַיָּמִים הָרִאשׁוֹנִים יִפְּלוּ עַד שֶׁיְּהוּ לוֹ יָמִים רִאשׁוֹנִים. מִי שֶׁנָּזַר וְהוּא בְּבֵית הַקְּבָרוֹת כול׳. נָזַר וְהוּא בֵּין הַקְּבָרוֹת. רִבִּי יוֹחָנָן אָמַר. מַתְרִין בּוֹ עַל הַיַּיִן וְעַל הַתִּגְלַחַת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מֵאַחַר שֶׁאֵין מַתְרִין בּוֹ עַל הַטּוּמְאָה אֵין מַתְרִין בּוֹ עַל הַיַּיִן וְעַל הַתִּגְלַחַת. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹחָנָן. תַּמָּן הוּא אָמַר. מַתְרִין בּוֹ עַל הַיַּיִן וְעַל הַטּוּמְאָה וְעַל הַתִּגְלַחַת. וָכָא הוּא אָמַר אָכֵן. רַבָּנִין דְּקַיְסָרִין. עַל כּוּלָּהּ פְּלִיגִין. דְּרִבִּי יוֹחָנָן אָמַר. מַתְרִין בּוֹ עַל הַיַּיִן וְעַל הַתִּגְלַחַת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מֵאַחַר שֶׁאֵין מַתְרִין בּוֹ עַל הַטּוּמְאָה אֵין מַתְרִין בּוֹ לֹא עַל הַיַּיִן וְלֹא עַל הַתִּגְלַחַת. עוֹדֶינּוּ שָׁם. רִבִּי יוֹחָנָן אָמַר. מַתְרִין עַל הַכֹּל כְּדֵי פְרִישָׁה וּפְרִישָׁה וְהוּא לוֹקֶה. רִבִּי לָעְזָר אוֹמֵר. אֵינוֹ מְקַבֵּל עַד שֶׁיִּפְרוֹשׁ וְיַחֲזוֹר. אָמַר רִבִּי בָּא. כָּךְ הָיָה מֵשִׁיב רִבִּי יוֹחָנָן אֶת רִבִּי לָעְזָר. וְהָא כְתִיב לֹא יָבוֹא וְלֹא יִטַּמֵּא. אָמַר לֵיהּ. שֶׁאִם הִתְרוֹ בוֹ מִשּׁוּם וְלֹא יָבוֹא לוֹקֶה. מִשּׁוּם לֹא יִטַּמֵּא אֵינוֹ לוֹקֶה. אָמַר רִבִּי הִילָא. מֵהִשְׁתַּחֲוָיָה לָמַד רִבִּי יוֹחָנָן. דְּתַנִּינָן תַּמָּן. הִשְׁתַּחֲוָה אוֹ שֶׁשָּׁהָא כְדֵי הִשְׁתַּחֲוָיָה. אָמַר רִבִּי מַתַּנְיָיה. הֲוִינָן סָבְרִין מֵימַר. מַה פְלִיגִין. בְּמַכּוֹת. הָא קָרְבָּן לֹא. מִן מַה דָּמַר רִבִּי הִילָא. מֵהִשְׁתַּחֲוָיָה לָמַד רִבִּי יוֹחָנָן. הָדָא אָמְרָה. הִיא בַמַּכּוֹת הִיא בַקָּרְבָּן. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. נָזִיר שֶׁהָיָה שׁוֹתֶה יַיִן כָּל הַיּוֹם אֵינוֹ חַיָיב אֶלָּא אַחַת. פָּתַר לָהּ שֶׁאֵין בֵּית הַבְּלִיעָה פָּנוּי. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. הָיָה מִטַּמֵּא לְמֵת כָּל הַיּוֹם אֵינוֹ חַיָיב אֶלָּא אַחַת. פָּתַר לָהּ בְּשׁוֹהֵא עַל כָּל פְּרִישָׁה וּפְרִישָׁה וְהוּא לוֹקֶה. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. כֹּהֵן שֶׁעוֹמֵד בְּבֵית הַקְּבָרוֹת וְהוֹשִׁיטוּ לוֹ מֵת אַחֵר יָכוֹל יְקַבֵּל. תִּלְמוּד לוֹמַר יִטַּמָּא בַעַל בְּעַמָּיו. הֲרֵי שֶׁקִּיבֵּל יָכוֹל יְהֵא חַיָיב. תַּלְמוּד לוֹמַר לְהֵחַלּוֹ. אֶת שֶׁהוּא מוֹסִיף חִילּוּל עַל חִילּוּלוֹ. יָצָא זֶה שֶׁאֵינוֹ מוֹסִיף חִילּוּל עַל חִילּוּלוֹ. אָמַר רִבִּי זְעִירָא אָמַר רִבִּי יוֹחָנָן. לְהֵחַלּוֹ. יָצָא זֶה שֶׁאֵינוֹ מוֹסִיף חִילּוּל עַל חִילּוּלוֹ. שֶׁלֹּא יֹאמַר. הוֹאִיל וְנִיטְמֵאתִי עַל אַבָּא אֶלְקוֹט עַצְמוֹת פְּלוֹנִי בְיָדִי. לְהֵחַלּוֹ. בִּשְׁעַת מִיתָה. רִבִּי אוֹמֵר. אַף בְּמוֹתָן. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אֶמַר. מַחֲלוֹקֶת בֵּינֵיהֶן. וְאַתְיָיא דְּרִבִּי שִׁמְעוֹן בַּר וָוא כְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. שִׁמְעוֹן בַּר וָוא מִי דְמָךְ הֲוָה אֲמַר. הָא נְפִיקָא מִיכָּא וְהָא נְפִיקָא מִיכָּא. יָצָא וְנִכְנַס. רִבִּי טַרְפוֹן פּוֹטֵר וְרִבִּי עֲקִיבָה מְחַיֵיב. אָמַר לוֹ רִבִּי טַרְפוֹן. וְכִי מַה הוֹסִיף זֶה חִילּוּל עַל חִילּוּלוֹ. אָמַר רִבִּי עֲקִיבָה. בְּשָׁעָה שֶׁהָיָה שָׁם טָמֵא טוּמְאַת שִׁבְעָה. פֵּירַשׁ טָמֵא טוּמְאַת עֵרֶב. יָצָא וְנִכְנַס טָמֵא טוּמְאַת עֵרֶב. אָמַר לוֹ רִבִּי טַרְפוֹן. עֲקִיבָה. כָּל הַפּוֹרֵשׁ מִמְּךָ כְּפוֹרֵשׁ מֵחַיָיו. רַב אָמַר. יַצָא מוֹנֶה לִנְזִירוּת בְּטָהֳרָה. נִכְנַס בַּשְּׁבִיעִי שֶׁלּוֹ מֵבִיא קָרְבַּן טוּמְאָה בּוֹ בַיּוֹם. רִבִּי לִיעֶזֶר אוֹמֵר. לֹא בּוֹ בַיּוֹם. כַּהֲנָא בְעָא קוֹמֵי רַב. וְאֵין טָעוּן הַזָּיָיה שְׁלִישִׁי וּשְׁבִיעִי. אָמַר לֵיהּ. תּוֹרָה קָרְאָת לַפּוֹרֵשׁ מִן הַקֶּבֶר טָהוֹר. אַחֲרֵי טָהֳרָתוֹ שִׁבְעַת יָמִים יִסְפְּרוּ לוֹ. שְׁמוּאֵל אָמַר. יָצָא וְהִזָּה שִׁנָּה וְטָבַל. נִכְנַס בּוֹ בַיּוֹם מֵבִיא טוּמְאָה בּוֹ בַיּוֹם. רִבִּי אֱלִיעֶזֶר אוֹמֵר. לֹא בּוֹ בַיּוֹם. עוּלָּא בַּר יִשְׁמָעֵאל אָמַר. מַה צְרִיכָה לֵיהּ. בְּנָזִיר טָמֵא. אֲבָל בְּנָזִיר טָהוֹר אַף רִבִּי אֱלִיעֶזֶר מוֹדֵי אֲפִילוּ אֵין לוֹ מֵהֵיכָן לְהַפִּיל. שְׁמוּאֵל בַּר אַבָּא בָעֵי. יוֹם אֶחָד לִנְזִירוּתוֹ וְיוֹם אֶחָד לִנְזִירוּת בְּנוֹ מַהוּ שֶׁיִּצְטָרְפוּ. מַה נָן קַיָימִין. אִם בְּשֶׁנּוֹלַד בְּנוֹ הַיּוֹם וּמָחָר נִכְנַס הֲרֵי יֵשׁ לוֹ לִנְזִירוּתוֹ שְׁנֵי יָמִים. וְאִם בְּשֶׁנּוֹלַד בְּנוֹ לְמָחָר וְנִכְנַס לְמָחָר הֲרֵי יֵשׁ לִנְזִירוּת בְּנוֹ שְׁנֵי יָמִים. אָמַר רִבִּי מָנַא. תִּיפְתָּר בֵּין הַשְּׁמָשׁוֹת. אָמַר רִבִּי אָבִין. אֲפִילוּ תֵימַר בַּחֲצִי הַיּוֹם. לֹא כֵן סַבְרִנָן מֵימַר. תְּחִילַּת הַיּוֹם עוֹלֶה לוֹ. סוֹף הַיּוֹם לִבְנוֹ. אָמַר רִבִּי יוֹסֵי. מַה צְרִיכָה לֵיהּ. בְּנָזִיר טָהוֹר. אֲבָל בְּנָזִיר טָמֵא פְּשִׁיטָא לֵיהּ שֶׁאֵין מִצְטָרְפִין. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵי. לֹא כָּל שֶׁכֵּן הוּא. וּמַה יָמִים שֶׁאֵין עוֹלִין לֹא בִנְזִירוּתוֹ וְלֹא בִנְזִירוּת בְּנוֹ אַתְּ אוֹמֵר. מִצְטָרְפִין. יָמִים שֶׁהֵן עוֹלִין בִּנְזִירוּתוֹ וּבִנְזִירוּת בְּנוֹ אֵינוֹ דִּין שֶׁיִּצְטָרְפוּ. אָמַר רִבִּי מָנָא. תַּמָּן אֵינוֹ רָאוּי לְקַבֵּל הַתְרָיָיה. בְּרַם הָכָא רָאוּי לְקַבֵּל הַתְרָיָיה. רִבִּי בּוּן בַּר חִיָיה בָּעֵי. כְּמַה דְתֵימַר תַּמָּן עַל דְּרִבִּי אֱלִיעֶזֶר בַּתְּחִילָּה וְהוּא שֶׁיְּהֵא לוֹ מֵהֵיכָן לְהַפִּיל. וּבַסּוֹף אַף עַל פִּי שֶׁאֵין לוֹ מֵאֵיכָן לְהַפִּיל. אָמַר רִבִּי זְעִירָא קוֹמֵי רִבִּי מָנָא. וְלֹא מַתְנִיתָא הִיא. נִיטְמָא יוֹם אֶחָד וּמֵאָה סוֹתֵר שְׁלֹשִׁים. וְרִבִּי אֱלִיעֶזֶר אוֹמֵר. לֹא סוֹתֵר אֶלָּא שִׁבְעָה. אָמַר לֵיהּ. שָׁמַעְנוּ שֶׁהוּא סוֹתֵר. שָׁמַעְנוּ שֶׁמֵּבִיא קָרְבַּן טוּמְאָה.

MISHNAH: If somebody made a vow of nazir while he was in a cemetery may not be in a cemetery, in one opinion the vow cannot be activated until he leaves the cemetery; in the other opinion the vow is activated but the days cannot be counted since the nazir is not pure ( Babli 16b ). , even if he stayed there for thirty days, they are not counted and he does not bring a sacrifice for impurity is forbidden to defile himself by the impurity of the dead, it is not forbidden to vow to be a nazir while one is impure. He has to untergo the seven-day purification ritual; these days are counted as regular days of nezirut . . If he left and re-entered, they are counted and he has to bring a sacrifice for impurity who became impure, Num . 6:10–11 . . Rebbi Eliezer said, not on that day, since it is said: “The earlier days fall away. 6:12 . Since a plural indicates at least 2, no sacrifice is due unless the person has been a nazir for at least 2 days. ,” until he has earlier days. HALAKHAH: “If somebody made a vow of nazir while he was in a cemetery,” etc. If he made the vow while he was among grave sites. 19:14 ). But in the open space before the caves, no impurity is transmitted; it is possible there to start a vow of nazir . It is assumed that the person making the vow participated in a burial and is impure at the moment of the vow. , Rebbi Joḥanan said, one warns him about wine and shaving. Rebbi Simeon ben Laqish said, since one cannot warn him because of impurity, one does not warn him about wine and shaving has undergone the ritual of purification; once he is pure he can be punished for drinking wine or shaving. . The argument of Rebbi Joḥanan seems inverted. There who does not observe the rules of nezirut has to be warned and can be punished for every infringement. There, R. Joḥanan requires that even a nazir who comes to drink wine has to be warned about wine, impurity, and shaving. Then it should be impossible to punish a nazir for infringing the rules of wine and shaving, if he is not punishable for impurity. , he says, one warns him about wine, impurity, and shaving. And here, he says so? The rabbis from Caesarea: They disagree about the whole, for Rebbi Joḥanan said, one warns him about wine and shaving. Rebbi Simeon ben Laqish said, since one cannot warn him because of impurity, one does not warn him either about wine or about shaving. If he is still there. , Rebbi Joḥanan said, one warns him about everything for every possible leaving, is informed that he has to leave the cemetery immediately (and refrain from wine and shaving). If he does not obey, he can be repeatedly warned and the disregard of every warning is a new, punishable offence. and he is whipped. Rebbi Eleazar said, he does not accept [warning] unless he leaves leaves the cemetery. Then also the warning becomes relevant for him and he can be punished if he returns to the cemetery. and returns. Rebbi Abba said: So did Rebbi Joḥanan answer Rebbi Eleazar: Is it not written, “he shall not come” and “he may not defile himself”. 6:6 , there is a general prohibition, “to any dead person he shall not come.” In v. 7, there is a particular prohibition; for close relatives “he may not be defiled.” R. Joḥanan interprets this to mean: even in a case where he does not defile himself, because he was defiled before he made the vow, he violates the separate prohibition of v. 6 . ? He said to him, if they warned him because of “he shall not come”, he is whipped; because of “he shall not defile himself” he is not whipped can be warned, and is whipped, for an active coming to corpses. But nobody can be whipped for a prohibition formulated in the passive voice. . Rebbi Hila said, Rebbi Joḥanan learned from prostrating, as we have stated there 2:3. A person who comes to the Temple precinct and belatedly remembers that he is impure, has to leave immediately. If he tarries long enough for an act of prostration, he is punished. : “If he prostrated himself or stayed there long enough to prostrate himself.” Rebbi Mattaniah said, we thought that was where they do disagree? About lashes, but not about a sacrifice. Since Rebbi Hila said, Rebbi Joḥanan learned from prostrating, that means that lashes and sacrifices are one and the same. A Mishnah disagrees with Rebbi Joḥanan: “A nazir who drank wine the entire day is guilty only once.” He explains it, that his throat was never empty actually never stopped drinking the entire day, he could not have been warned more than once. The Mishnah is irrelevant for the statement that separate warnings imply separate punishments. . A Mishnah disagrees with Rebbi Joḥanan: “If he was defiling himself for the dead the entire day, he is guilty only once.” He explains it about one who waits before every leaving, who is whipped 17a .) . A baraita disagrees with Rebbi Joḥanan: If a Cohen was standing in a cemetery and they were handing another corpse to him, could he accept? The verse says, “the husband shall be defiled for his family. 21:4 . The verse really reads: “The husband shall not be defiled for his family, to be profaned,” meaning that the Cohen cannot defile himself for a wife he was forbidden to marry. This implies that he can be defiled only for the benefit of his legal family. .” If he accepted it, I could think that he was guilty. The verse says, “to be profaned”. One who adds impurity to the impurity; that excludes him who does not add impurity to his impurity. Rebbi Ze‘ira said, Rebbi Neḥemiah said, “to be profaned”, that excludes him who does not add impurity to his impurity, lest he say, because I became defiled for my father I may go and collect the bones of X. “To be profaned”, at the time of death; Rebbi said, also “in their death.. 6:7 prohibits the nazir from being defiled for his close relatives “in their death”, meaning that he does not have to leave the house when they lie dying, but only after they are dead. The same baraita is quoted in the Babli, 43a . ” Rebbi Simeon ben Laqish said, they disagree to leave the house when they lie dying. . It follows that Rebbi Simeon bar Abba follows Rebbi Simeon ben Laqish. When Simeon bar Abba was dying, he said, this should be taken out here, that should be taken out there. If he left and re-entered. , Rebbi Ṭarphon frees him from prosecution, Rebbi Aqiba declares him guilty. Rebbi Ṭarphon said to him, what did this one add to his desecration? Rebbi Aqiba said, as long as he was there, he was defiling himself by the impurity of seven days. When he left, he was defiling himself by the impurity of evening. When he re-entered, defiling himself by the impurity of (evening). Rebbi Ṭarphon told him, Aqiba! Any who leaves you is as if he left his life. Rav said, when he has left, he counts his nezirut in purity and who will be impure for the next 7 days does nevertheless count his valid days of nezirut from the moment he leaves the cemetery. . If he entered again on his seventh day, he brings a sacrifice of impurity for that day; Rebbi Eliezer said, not for that day who became impure on the first day of his nezirut , obligated for a sacrifice according to the rabbis but not R. Eliezer. . Cahana asked before Rav: Does he not need the sprinkling of the third and seventh. 19 : Being sprinkled with water containing some of the ashes of the Red Cow on the 3 and 7 day, and immersing himself on the 7. He becomes pure only after immersion. ? He answered him, the Torah called “pure” the one who leaves the grave: “After his purity, seven days shall be counted for him. 87 . 44:26 ; one would have expected: “Seven days shall be counted until his purity.” Even though this is a verse by a prophet and therefore without legal standing, it can be applied to show usage. ” Samuel said, after he left, sprinkled, and repeated, immersed himself, and entered again on that day, he brings a sacrifice of impurity for that day; Rebbi Eliezer said, not for that day. Ulla bar Ismael said, what is his problem only from a nazir who made his vow in impurity. If the vow was made in purity, he agrees that even if he becomes impure on the first day, he is required to bring a sacrifice. ? Of an impure nazir . But for a pure nazir , even Rebbi Eliezer agrees if he has nothing to omit. Samuel bar Abba asked: May one day of his nezirut and one day of nezirut for his son be combined; at the son’s birth his count is interrupted automatically and his son’s begins. ? Where do we hold? If his son was born today and tomorrow he enters, he has two days for his nezirut . If his son was born the next day and he enters the next day, he has two days for his son’s nezirut ! Rebbi Mana said, explain it at twilight. Rebbi Abin said, even if you say in the middle of the day, did we not intend to say that the start of the day is counted for him, the end of the day is counted for his son; the second part, after the birth, is counted as a full day for the nezirut on account of the son. It is not unreasonable to expect that for R. Eliezer the day also is counted as two. ? Rebbi Yose said, what is his problem only from a nazir who made his vow in impurity. If the vow was made in purity, he agrees that even if he becomes impure on the first day, he is required to bring a sacrifice. ? Of a pure nazir . But for an impure nazir , it is obvious to him that they cannot be combined. Rebbi Mana said before Rebbi Yose: Is that not an argument of “so much more”? Since for days which are counted neither for his nor for his son’s nezirut , you say that they are combined, days which are counted for his and for his son’s nezirut , it would only be logical that they should be combined! Rebbi Mana. It is not unique that a person who raises a difficulty should answer it himself. said, there he is at the moment. he is not in a state to receive a warning, but here for himself or for his son. Therefore it is not automatic that the days may be combined. he is in a state to receive a warning. Rebbi Abun bar Ḥiyya asked: Since you say there about Rebbi Eliezer, at the start only if he has something to omit; at the end even if he has nothing to omit. 30 on Num . 6:12: “The earlier days fall away,” can be said only if there are later days. If he made a vow to be a nazir for 100 days and became impure on day 101, one would expect R. Eliezer to rule that no sacrifice for impurity is due. ? Rebbi Ze‘ira said before Rebbi Mana, is that not a Mishnah? “If he became impure on day 101, he invalidated 30; Rebbi Eliezer said, he invalidated only seven.” He said, we hear that he invalidates; did we hear that he brings a sacrifice?

מִי שֶׁנָּזַר נְזִירוּת הַרְבֶּה הִשְׁלִים נְזִירוּתוֹ וְאַחַר כָּךְ בָּא לָאָרֶץ בֵּית שַׁמַּאי אוֹמְרִים נָזִיר שְׁלֹשִׁים יוֹם. וּבֵית הִלֵּל אוֹמְרִים נָזִיר בַּתְּחִילָּה. מַעֲשֶׂה בְּהֵילֶנֵי הַמַּלְכָּה שֶׁהָלַךְ בְּנָהּ לַמִּלְחָמָה וְאָמְרָה אִם יָבֹא בְנִי מִן הַמִּלְחָמָה אֱהֵא נְזִירָה שֶׁבַע שָׁנִים וּבָא בְנָהּ מִן הַמִּלְחָמָה וְהָיְתָה נְזִירָה שֶׁבַע שָׁנִים. וּבְסוֹף שֶׁבַע שָׁנִים עָלָת לָאָרֶץ וְהוֹרוּהָ בֵית הִלֵּל שֶׁתְּהֵא נְזִירָה עוֹד שֶׁבַע שָׁנִים אֲחֵרוֹת. וּבְסוֹף שֶׁבַע שָׁנִים נִיטְמֵאת וְנִמְצֵאת נְזִירָה עֶשְׂרִים וְאַחַת שָׁנָה. אָמַר רִבִּי יְהוּדָה לֹא הָיְתָה נְזִירָה אֶלָּא אַרְבַּע עֶשְׂרֵה שָׁנָה. מִי שֶׁנָּזַר וכו׳. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. אִיתְפַּלְּגוּן רִבִּי חִיָיה בַּר יוֹסֵף וְרִבִּי יוֹחָנָן. חַד אָמַר. רִבִּי יוּדָה כְבֵית שַׁמַּי. וְחָרָנָה אָמַר. סָבַר רִבִּי יוּדָה. שֶׁלֹּא נִטְמְאָה כָּל עִיקָּר. אִין תֵּימַר. רִבִּי יוּדָה כְבֵית שַׁמַּי. וְתַנֵּי ל̇ יוֹם ויֹדֹ שָׁנָה. לָא תַנִּינָן מַתְנֵי חֳדָשִׁים גַּבֵּי שָׁנִים.

MISHNAH: If somebody vowed a lengthy nezirut , finished his nezirut , and then came to the Land, the House of Shammai say, he is a nazir for 30 days in genuine purity which permits the nazir to offer his sacrifices. , but the House of Hillel say, he is a nazir from the start. It happened to Queen Helena that her son went to war and she said, if my son returns from the war, I shall be a nezirah for seven years. Her son returned from war and she was a nezirah for seven years. At the end of seven years, she came to the Land, and the House of Hillel instructed her to be a nezirah for another seven years. At the end of seven years she became impure and was nezirah for a total of 21 years. Rebbi Jehudah said, she was a nezirah only for fourteen years. . HALAKHAH: “If somebody vowed,” etc. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. One said, Rebbi Jehudah follows the House of Shammai. But the other said, Rebbi Jehudah thinks that she never became impure. If you say, Rebbi Jehudah follows the House of Shammai, should he not have stated 30 days and forteen years? One does not state months while reporting years.

מִי שֶׁהָיוּ שְׁתֵּי כִּיתֵּי עֵדִים מְעִידוֹת אוֹתוֹ. אֵילּוּ מְעִידִין שֶׁנָּזַר שְׁתַּיִם וְאֵילּוּ מְעִידִין שֶׁנָּזַר חָמֵשׁ. בֵּית שַׁמַּאי אוֹמְרִים נֶחְלְקָה הָעֵדוּת וְאֵין כָּאן נְזִירוּת. וּבֵית הִלֵּל אוֹמְרִים יֵשׁ בִּכְלָל חָמֵשׁ שְׁתַּיִם שֶׁיְּהֵא נָזִיר שְׁתַּיִם. מִי שֶׁהָיוּ שְׁתֵּי כִּיתֵּי עֵדִים וכו׳. רַב אָמַר. בְּכוֹלֵל נֶחְלְקוּ. אֲבָל בְּפוֹרֵט כָּל עַמָּא מוֹדֵיי. יֵּשׁ בִּכְלָל חָמֵשׁ שְׁתַּיִם שֶׁיְּהֵא נָזִיר שְׁתַּיִם. רִבִּי יוֹחָנָן אָמַר. בְּמוֹנֶה נֶחְלְקוּ. אֲבָל בְּכוֹלֵל כָּל עַמָּא מוֹדֵיי. נֶחְלְקָה הָעֵדוּת אֵין כָּאן נְזִירוּת. הֵיי דֵי נוֹ כוֹלֵל. הֵיי דֵי נוֹ מוֹנֶה. כּוֹלֵל. אָהֵן אוֹמֵר. תַּרְתֵּיי. וְאָהֵן דָּמַר. חָמֵשׁ. מוֹנֶה. אָהֵן אָמַר. חָדָא תַּרְתֵּיי. וְאָהֵן אָמַר. תְּלַת אַרְבַּע חָמֵשׁ. רַב אָמַר. הַכְחֵשׁ עֵדוּת בְּתוֹךְ עֵדוּת לֹא בָטְלָה עֵדוּת. וְרִבִּי יוֹחָנָן אָמַר. הַכְחֵשׁ עֵדוּת בְּתוֹךְ עֵדוּת בָּטְלָה עֵדוּת. דִבְרֵי הַכֹּל מַכְחִשׁ עֵדוּת לְאַחַר עֵדוּת לֹא בָטְלָה. אָמַר רִבִּי יוֹחָנָן כְּדַעְתֵּיהּ. דָּמַר רִבִּי בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. הוּחְזָק מְמּוֹנֶה. זֶה אוֹמֵר. מִן הַכִּיס מוֹנֶה. וְזֶה אוֹמֵר. מִן הַצְּרוֹר מוֹנֶה. הַכְחֵשׁ עֵדוּת בְּתוֹךְ עֵדוּת אוֹף רַב מוֹדֶה שֶּׁבָּטְלָה הָעֵדוּת. מַה פְלִיגִין. בְּשֶׁהָיוּ שְׁנֵי כִיתֵּי עֵדִים. אֵילּוּ אוֹמְרִים. מִן הַכִּיס מָנָה. וְאֵילּוּ אוֹמְרִים. מִן הַצְּרוֹר מָנָה. הַכְחֵשׁ עֵדוּת בְּתוֹךְ עֵדוּת בָּטְלָה הָעֵדוּת. וּכְרַב לֹא בָטְלָה הָעֵדוּת. זֶה אוֹמֵר. בַּמַּקֵל הֲרָגוֹ. וְזֶה אוֹמֵר. בַּסַּיָיף הֲרָגוֹ. הַכְחֵשׁ עֵדוּת בְּתוֹךְ עֵדוּת אוֹף רַב מוֹדֶה שֶׁבָּטְלָה עֵדוּת. מַה פְלִיגִין. כְּשֶׁהָיוּ שְׁתֵּי כִיתּוֹת עֵדִים. אֵילּוּ אוֹמְרִים. בַּמַּקֵל הֲרָגוֹ. וְאֵילּוּ אוֹמְרִים. בַּסַּיָיף הֲרָגוֹ. הַכְחֵשׁ עֵדוּת בְּתוֹךְ עֵדוּת בָּטְלָה הָעֵדוּת. וּכְרַב לֹא בָטְלָה הָעֵדוּת. אֵילּוּ אוֹמְרִים. לַדָּרוֹם פָּנָה. וְאֵילוּ אוֹמְרִים. לַצָּפוֹן פָּנָה. כָּל עַמָּא מוֹדוּ. הַכְחֵשׁ עֵדוּת בְּתוֹךְ עֵדוּת לֹא בָטְלָה עֵדוּת. חֵיילֵיהּ דְּרַב מִן הָדָא. רִבִּי יוּדָה וְרִבִּי שִׁמְעוֹן אוֹמְרִין. הוֹאִיל וְזוֹ וְזוֹ מוֹדוֹת שֶׁאֵינוֹ קַיָים הֲרֵי אֵילּוּ יִנָּשֵׂאוּ. וְלֹא שְׁמִיעַ דָּמַר רִבִּי לָעְזָר. מוֹדֶה רִבִּי לִיעֶזֶר בְּעֵדִים. מַה בֵּין עֵדִים מַה בֵּין צָרָה. לא חָשְׁשׁוּ דְּבַר צָרָה אֵצֶל חֲבֵירָתָהּ כְּלוּם. מַתְנִיתָא פְלִיגָא עַל רַב. אֶחָד חֲקִירוֹת וְאֶחָד בְּדִיקוֹת בִּזְמָן שֶׁהֵן מַכְחִישׁוֹת זוֹ אֶת זוֹ עֵדוּתָן בְּטֵילָה. אָמַר רִבִּי מָנָא. פָּתַר לָהּ רַב עֵד בְּעֵד. אָמַר רִבִּי אָבִין. אֲפִילוּ תֵימַא כַּת בְּכַת. שַׁנְיָיא הִיא דִינֵי נְפָשׁוֹת. דִּכְתִיב צֶדֶק צֶדֶק תִּרְדוֹף. תַּנֵּי. לֹא נֶחְלְקוּ רִבִּי יִשְׁמָעֵאל וְרִבִּי עֲקִיבָה עַל מִי שֶׁהָיוּ שְׁתֵּי כִיתֵּי עֵדִים מְעִידוֹת אוֹתוֹ שֶׁיְּהֵא נָזִיר כַּקַּל שֶׁבָּהֶן. וְעַל מַה נֶחְלְקוּ. עַל שְׁנֵי עֵדִים. שֶׁבֵּית שַׁמַּי אוֹמְרִים. נֶחְלְקָה הָעֵדוּת וְאֵין נְזִירוּת. וּבֵית הִלֵּל אוֹמְרִים. יֵשׁ בִּכְלָל חָמֵשׁ שְׁתַּיִם. שֶׁיְּהֵא נָזִיר שְׁתַּיִם.

MISHNAH: If two groups of witnesses were testifying against a person, one group say that he vowed nazir two times, the others say that he vowed nazir five times. The House of Shammai say, the testimony is split and there is no nezirut here. But the House of Hillel say, five contains two 4:11 . ; he should be a nazir twice. HALAKHAH: “If two groups of witnesses,” etc. 15:5 ( י ), Notes 115–134, and Sanhedrin 5:2 ( ס ). Rav said, they differ in the overall testimony. But in detail, everybody agrees that five contains two, and that he has to be a nazir for two periods. Rebbi Joḥanan said, they differ in counting. But in an overall testimony, everybody agrees that the testimonies contradict one another and there is no nezirut . What is overall and what is counting? Overall, this one says two, the other one says five. Counting, this one says one, two, the other one says three, four, five. Rav said, if testimony was contradictory in its essence, the testimony is not void. Rebbi Joḥanan said, if testimony was contradictory in itself, the testimony is void. In the opinion of everybody, if testimony was contradictory in some aspects that belong after the fact, the testimony is not void. Rebbi Joḥanan is consistent in what he said, since Rebbi Abba, Rebbi Ḥiyya, said in the name of Rebbi Joḥanan, if it was agreed that he counted but one [witness] said, he counted from a wallet and the other said, he counted from a bundle, that contradicts the essence of the testimony, and Rav will agree that the testimony is void. Where do they disagree? If there were two groups of witnesses, these say he counted from a wallet and the others say he counted from a bundle. That contradicts the essence of the testimony, the testimony is void, but according to Rav, the testimony is not void. If one [witness] said, he killed him with a mace, the other [witness] said, he killed him with a sword, that contradicts the essence of the testimony; the testimony is void and Rav will agree that the testimony is void. Where do they disagree? If there were two groups of witnesses, these say he killed him with a mace and the others say, he killed him with a sword. That contradicts the essence of the testimony; the testimony is void, but according to Rav, the testimony is not void. If these say, he ran away to the South and those say, he ran away to the North, everybody agrees that the testimony was contradictory in some aspects that refer [to] the facts, the testimony is not void. The strength of Rav comes from the following: “Rebbi Jehudah and Rebbi Simeon say, since both agree that he is not alive they can remarry.” He did nor hear that Rebbi Eleazar said, Rebbi Eliezer concedes in the case of witnesses. What is the difference between witnesses and the co-wife? They do not consider the co-wife’s words compared to that of her companion. A Mishnah disagrees with Rav: “Both in investigations and in cross examinations, if they contradict one another their testimony is void.” Rebbi Mana said, Rav will explain that as referring to single witness against single witness. Rebbi Abun said, even if you say groups and groups. There is a difference in criminal cases, as it is written: “Justice, justice you shall pursue”. It was stated: “Rebbi Ismael and Rebbi Aqiba do not disagree about a person about whom two groups of witnesses testify, that he should be nazir according to the minimal testimony. Where do they disagree? About two witnesses, where the House of Shammai say, the testimony is split and there is no nezirut , but the House of Hillel say, five contains two and he shall be a nazir twice. 4:11 . ”