Wenn man auf dem Friedhof den Naziritismus annahm, selbst wenn er dreißig Tage dort war, fallen sie nicht dem Grafen (des Naziritismus) an, und er bringt kein Angebot für Unreinheit. [Denn dieses Opfer ist für einen Naziriten vorgeschrieben, der rein und unrein war. Auf jeden Fall erhält er, wenn er vorgewarnt wurde, Streifen.] Wenn er hinausging und wieder eintrat, fallen sie dem Grafen an, und er bringt ein Angebot der Unreinheit. [Die Gemara erklärt diese Mischna folgendermaßen: Wenn er den Friedhof verließ und am dritten und siebten Tag (mit dem reinigenden Wasser) besprenkelt und eingetaucht wurde und von seiner Unreinheit gereinigt wurde und begann, die Tage seines Naziritismus zu zählen—Obwohl er später den Friedhof wieder betrat, fallen ihm diese Tage an, die er nach seiner Reinheit gezählt hat, da zwischen den ersten Tagen, in denen er auf dem Friedhof den Naziritismus annahm, und diesen letzten Tagen Sauberkeit auftrat. Und obwohl er den Friedhof wieder betrat, gleicht die Unreinheit des Friedhofs nicht die Anzahl der Tage aus, die er für die Sauberkeit gezählt hat. Denn nur die zwölf Arten von Unreinheit, die in Bezug auf den Naziritismus festgestellt wurden, wurden heutzutage ausgeglichen. Was "und er bringt ein Angebot an Sauberkeit" betrifft, so ist gemeint: Wenn er mit einer der Unreinheiten, die einen Naziriten zur Rasur veranlassen, wieder unrein wird, bringt er ein Angebot an Unreinheit und Versatz (der Graf). R. Eliezer sagt; Nicht am selben Tag wird geschrieben (Numeri 6:12): "Und die ersten Tage werden abfallen"—Es muss "erste Tage" geben. [Das heißt, wenn er an dem Tag, an dem er eintauchte und sich reinigte, mit einer der Unreinheiten, die den Naziriten zur Rasur veranlassen, unrein wurde, gleicht er diesen Tag nicht aus, da geschrieben steht: "Und die ersten Tage werden abfallen."—Die Unreinheit wird erst ausgeglichen, wenn zwei Tage Naziritismus gezählt wurden. Gleiches gilt für einen Naziriten im Allgemeinen, der am ersten Tag seines Naziritismus unrein wurde—Unreinheit gleicht diesen Tag nicht aus, aber er bezieht ihn in die Zählung der Tage seines Naziritismus ein. Die Halacha stimmt mit R. Eliezer überein.]
Bartenura on Mishnah Nazir
ואינו מביא קרבן טומאה – for as it is written a sacrifice for defilement, it is written for a pure Nazirite who was defiled; nevertheless, if he was warned about it, he is liable for whipping.
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English Explanation of Mishnah Nazir
Introduction
As we have already mentioned, if a nazirite becomes impure, he must bring a sacrifice and begin to recount his naziriteship. Our mishnah deals with a person who takes a nazirite vow while he is in a graveyard, a place of high impurity.
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Bartenura on Mishnah Nazir
יצא ונכנס עולין לו מן המנין – and he brings a sacrifice of defilement; but our Mishnah is explained in the Gemara (Tractate Nazir 19a) as follows: if he left the cemetery and sprinkled on the third and seventh days and immersed [in the Mikveh] and became purified from his defilement and he began to count the days of his Naziritieship, even though he went back and entered afterwards into the cemetery, they count for him from the number those days which he counted after he purified, for since his purification interrupted whether [we are dealing with] the first days that he was a Nazirite and he is in the cemetery, or whether [we are dealing with] the latter days and even though he returned and entered the cemetery, the defilement of the cemetery do not cause him to lose the number of the days that were counted while in a state of purity, for the Nazirite does not lose other the twelve days defilements that are mentioned regarding it. And that which is stated furthermore, and he brings a sacrifice of defilement, this is how it should be stated: if he was defiled again with one of the defilements that the Nazirite shaves and brings the sacrifice of defilement and he loses [those days].
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English Explanation of Mishnah Nazir
If one takes a nazirite vow while in a graveyard, then even if he remains there for thirty days, these do not count, and he does not have to bring the sacrifice [prescribed] for impurity. This person took a nazirite vow while standing in a place of impurity. Therefore he cannot even begin to count the days of his naziriteship. As long as he stays in the place of impurity he has not yet become a nazirite. Therefore, he also does not need to bring a sacrifice of impurity, which he would have been obligated for, had he been a nazirite and then became impure.
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Bartenura on Mishnah Nazir
ר"א אומר לא בו ביום – meaning to say, if on that selfsame day that he immersed [in a Mikveh] and became pure, on that same day he became defiled with one of the defilements that [causes] the Nazirite to shave, he does not lose that same day, as it is written (Numbers 6:12): “The previous period shall be void [since his consecrated hair was defiled],” the defilement does not cause him to lose until he will have two days of Naziriteship counted and the same law applies with a Nazirite in general who was defiled on the first day of the count of his Naziriteship, for the defilement does not cause him loss of the that day, but rather completes for him the number of the days of his Naziriteship, and the Halakha is according to Rabbi Eliezer.
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English Explanation of Mishnah Nazir
If he leaves it and re-enters, [the period] counts, and he must bring the sacrifice [prescribed] for impurity. Rabbi Eliezer says: not [if he re-enters] on the same day, for it says, “But the former days shall be void,” (Numbers 6:12) until there are former days. However, if he leaves the graveyard, and then becomes pure (which takes seven days) he now begins to count the days of naziriteship. If after he leaves he re-enters the graveyard, he is now a nazirite who has become impure and is obligated to bring the requisite sacrifices. Rabbi Eliezer holds that if he returns to the graveyard (or is otherwise made impure) the same day that he began to count his naziriteship, the day is not lost and he does not bring impurity sacrifices. After he becomes pure, he goes on counting from where he left off. This halakhah is derived by means of a midrash on the word “days”. In order to void that part of the naziriteship which was previously observed, there must have been full days which were observed.
