Nazir 3

מִי שֶׁאָמַר הֲרֵינִי נָזִיר, מְגַלֵּחַ יוֹם שְׁלשִׁים וְאֶחָד. וְאִם גִּלַּח לְיוֹם שְׁלשִׁים, יָצָא. הֲרֵינִי נָזִיר שְׁלשִׁים יוֹם, אִם גִּלַּח לְיוֹם שְׁלשִׁים לֹא יָצָא:

If one said: "I shall be a Nazirite," he shaves on the thirty-first day, [for "Naziritism," unqualified, is thirty days.] And if he shaved on the thirtieth day, it suffices, [for part of the day is like all of it.] (If he said:) "I shall be a Nazirite for thirty days," it does not suffice, [for since he stated "thirty days," full days are implied.]

מִי שֶׁנָּזַר שְׁתֵּי נְזִירִיּוֹת, מְגַלֵּחַ אֶת הָרִאשׁוֹנָה יוֹם שְׁלשִׁים וְאֶחָד, וְאֶת הַשְּׁנִיָּה יוֹם שִׁשִּׁים וְאֶחָד. וְאִם גִּלַּח אֶת הָרִאשׁוֹנָה יוֹם שְׁלשִׁים, מְגַלֵּחַ אֶת הַשְּׁנִיָּה יוֹם שִׁשִּׁים. וְאִם גִּלַּח יוֹם שִׁשִּׁים חָסֵר אֶחָד, יָצָא. וְזוֹ עֵדוּת הֵעִיד רַבִּי פַּפְּיַס עַל מִי שֶׁנָּזַר שְׁתֵּי נְזִירִיּוֹת, שֶׁאִם גִּלַּח אֶת הָרִאשׁוֹנָה שְׁלשִׁים יוֹם, מְגַלֵּחַ אֶת הַשְּׁנִיָּה יוֹם שִׁשִּׁים. וְאִם גִּלַּח לְיוֹם שִׁשִּׁים חָסֵר אֶחָד, יָצָא, שֶׁיּוֹם שְׁלשִׁים עוֹלֶה לוֹ מִן הַמִּנְיָן:

If one assumed two Naziritisms, he shaves for the first one on the thirty-first day, and for the second, on the sixty-first. And if he shaved for the first on the thirtieth day, he shaves for the second on the sixtieth. And if he shaved on the fifty-ninth, it suffices. [For the thirtieth day of the first Naziritism reverts to both. And since the thirtieth day of the first is also counted for the second Naziritism, the thirty days of the second Naziritism end on the fifty-ninth day.] And this testimony was stated by R. Papyas about one who assumed two Naziritism: that if he shaved for the first on the thirtieth day, he was to shave for the second on the sixtieth day. And if he shaved on the fifty-ninth day, it sufficed; for the thirtieth day is included in the reckoning (of the second Naziritism).

מִי שֶׁאָמַר הֲרֵינִי נָזִיר, נִטְמָא יוֹם שְׁלשִׁים, סוֹתֵר אֶת הַכֹּל. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינוֹ סוֹתֵר אֶלָּא שִׁבְעָה. הֲרֵינִי נָזִיר שְׁלשִׁים יוֹם, נִטְמָא יוֹם שְׁלשִׁים, סוֹתֵר אֶת הַכֹּל:

If one said: "I shall be a Nazirite" and he became unclean on the thirtieth day, he offsets the whole (Naziritism), [for he became unclean in the midst of the days of Naziritism. And we do not say that the thirtieth day reverts to both (Naziritisms), that part of the day is like all of the day, except when he shaved and brought offerings on that day.] R. Eliezer says: He offsets only seven days (of purification for his uncleanliness). [For he holds that we say part of the day is like all of the day, and it is as if he became unclean after fulfillment (of his Naziritism). And uncleanliness after fulfillment, according to R. Eliezer, offsets (i.e., adds on) only seven.] (If one said:) "I shall be a Nazirite for thirty days," if he became unclean on the thirtieth day, he offsets the whole, [both according to R. Eliezer and according to the rabbis. For since he said; "I shall be a Nazirite for thirty days," all agree that he requires thirty full days and that we do not say in this instance: "part of the day is like all of the day." And R. Eliezer, who holds (3:4) that one who becomes unclean on the day of fulfillment itself offsets thirty days alone, but not the whole, derives it from (Numbers 6:13): "And this is the law of the Nazirite on the day of the fulfillment" — If he became unclean on the day of the fulfillment, "give him" the law of the Nazirite; that is, Naziritism in general, thirty days — Here, where he said: "I shall be a Nazirite for thirty days, and he became unclean on the thirtieth day, which is the day of fulfillment, when he offsets all thirty, he offsets the whole. And the rabbis, too, who differ with R. Eliezer, saying that the one who becomes unclean on the day of fulfillment offsets the whole, even if he counted many days — here, where he said: "I shall be a Nazirite for thirty days," and he became unclean on the day of fulfillment, by offsetting the thirty, he offsets the whole. So that both according to R. Eliezer and according to the rabbis, he offsets the whole. And wherever R. Eliezer and the sages differ, the halachah is in accordance with the sages.]

הֲרֵינִי נָזִיר מֵאָה יוֹם, נִטְמָא יוֹם מֵאָה, סוֹתֵר אֶת הַכֹּל. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינוֹ סוֹתֵר אֶלָּא שְׁלשִׁים. נִטְמָא יוֹם מֵאָה וְאֶחָד, סוֹתֵר שְׁלשִׁים יוֹם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינוֹ סוֹתֵר אֶלָּא שִׁבְעָה:

(If one said:) "I shall be a Nazirite for a hundred days," if he became unclean on the hundredth day, he offsets the whole. [The rabbis are consistent with their view that if one becomes unclean on the day of fulfillment, it is as if he became unclean in the middle of his time, and he offsets the whole.] R. Eliezer says: He offsets only thirty, [holding that one who became unclean on the day of fulfillment offsets only thirty.] If he became unclean on the hundred and first day, he offsets thirty days. [The rabbis rule that he offsets thirty days, decreeing the hundred and first day, the day of shaving, by reason of the hundredth day. In any event, they were not so stringent with him as to make it like the hundredth day, the day of fulfillment, which offsets the whole. They decreed only that it offset general Naziritism, which is thirty days.] R. Eliezer sys: It offsets only seven. [He is consistent with his view that even on the thirtieth day they did not decree (offsetting), when he had said: "I shall be a Nazirite," unqualified.]

מִי שֶׁנָּזַר וְהוּא בְּבֵית הַקְּבָרוֹת, אֲפִלּוּ הָיָה שָׁם שְׁלשִׁים יוֹם, אֵין עוֹלִין לוֹ מִן הַמִּנְיָן וְאֵינוֹ מֵבִיא קָרְבַּן טֻמְאָה. יָצָא וְנִכְנַס, עוֹלִין לוֹ מִן הַמִּנְיָן וּמֵבִיא קָרְבַּן טֻמְאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לֹא בוֹ בַיּוֹם, שֶׁנֶּאֱמַר (במדבר ו) וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ, עַד שֶׁיִּהְיוּ לוֹ יָמִים רִאשׁוֹנִים:

If one assumed Naziritism while he was in the cemetery, even if he were there thirty days, they do not accrue to the count (of Naziritism), and he does not bring an offering for uncleanliness. [For that offering is prescribed for a Nazirite who was clean and became unclean. In any event, if he were forewarned, he receives stripes.] If he went out and re-entered, they do accrue to the count, and he brings an offering of uncleanliness. [The gemara explains this Mishnah thus: If he went out of the cemetery, and were besprinkled (with the cleansing waters) the third and seventh days, and immersed, and were purified from his uncleanliness, and began to count the days of his Naziritism — even though he afterwards re-entered the cemetery, these days that he counted after he became clean do accrue to him, since cleanliness intervened between the first days that he assumed Naziritism in the cemetery and these latter days. And even though he re-entered the cemetery, the uncleanliness of the cemetery does not offset the number of days that he counted in cleanliness. For only the twelve varieties of uncleanliness stated in respect to Naziritism offset these days. As to "and he brings an offering of cleanliness," this is what is meant: If he became unclean again, with one of the uncleanlinesses which cause a Nazirite to shave, he brings an offering of uncleanliness and offsets (the count). R. Eliezer says; Not on the same day, it being written (Numbers 6:12): "And the first days shall fall off" — there must be "first days." [That is, if on the day that he immersed and cleansed himself he became unclean with one of the uncleanlinesses which cause the Nazirite to shave, he does not offset that day, it being written: "And the first days shall fall off" — Uncleanliness does not offset until two days of Naziritism have been counted. And the same is true for a Nazirite in general, who became unclean on the first day of his Naziritism — Uncleanliness does not offset that day, but he includes it in the count of the days of his Naziritism. The halachah is in accordance with R. Eliezer.]

מִי שֶׁנָּזַר נְזִירוּת הַרְבֵּה וְהִשְׁלִים אֶת נְזִירוּתוֹ, וְאַחַר כָּךְ בָּא לָאָרֶץ, בֵּית שַׁמַּאי אוֹמְרִים, נָזִיר שְׁלשִׁים יוֹם, וּבֵית הִלֵּל אוֹמְרִים, נָזִיר בַּתְּחִלָּה. מַעֲשֶׂה בְהִילְנִי הַמַּלְכָּה, שֶׁהָלַךְ בְּנָהּ לַמִּלְחָמָה, וְאָמְרָה, אִם יָבֹא בְנִי מִן הַמִּלְחָמָה בְשָׁלוֹם אֱהֵא נְזִירָה שֶׁבַע שָׁנִים, וּבָא בְנָהּ מִן הַמִּלְחָמָה, וְהָיְתָה נְזִירָה שֶׁבַע שָׁנִים. וּבְסוֹף שֶׁבַע שָׁנִים עָלְתָה לָאָרֶץ, וְהוֹרוּהָ בֵית הִלֵּל שֶׁתְּהֵא נְזִירָה עוֹד שֶׁבַע שָׁנִים אֲחֵרוֹת. וּבְסוֹף שֶׁבַע שָׁנִים נִטְמֵאת, וְנִמְצֵאת נְזִירָה עֶשְׂרִים וְאַחַת שָׁנָה. אָמַר רַבִּי יְהוּדָה, לֹא הָיְתָה נְזִירָה אֶלָּא אַרְבַּע עֶשְׂרֵה שָׁנָה:

If one assumed many Naziritisms and completed his Naziritism and then came to Eretz Yisrael, [For Naziritism obtains only in Eretz Yisrael because of the uncleanliness of "the lands of the nations." And if one vowed Naziritism outside Eretz Israel, he is obliged to go up to Eretz Yisrael and observe his Naziritism there.], Beth Shammai say: He becomes a Nazirite for thirty days; and Beth Hillel say: He becomes a Nazirite from the beginning. [He must observe in Eretz Yisrael the number of days of Naziritism that he vowed. And the days of Naziritism that he observed outside of Eretz Yisrael are not regarded as such at all.] It once happened with Queen Hilni that her son went to war and she said: "If my son returns from the war in peace, I shall be a Nazirite for seven years." And her son returned from the war and she was a Nazirite for seven years. At the end of the seven years, she went up to Eretz Yisrael, and Beth Hillel instructed her to be a Nazirite for another seven years. At the end of the seven years she became unclean, so that she was found to be a Nazirite for twenty-one years. R. Yehudah said: She was a Nazirite for only fourteen years. [R. Yehudah holds with R. Eliezer, who says above (3:4) that if one becomes unclean on the day of fulfillment, he offsets only thirty days. Accordingly, he says that Queen Hilni, who became unclean at the end of fourteen years, the day of fulfillment, did not offset the whole and was not required to count another seven years, but only thirty days. And because this is not a whole year, it was not included in the count; but it is as if he said: She was a Nazirite for fourteen years and thirty days.]

מִי שֶׁהָיוּ שְׁתֵּי כִתֵּי עֵדִים מְעִידוֹת אוֹתוֹ, אֵלּוּ מְעִידִים שֶׁנָּזַר שְׁתַּיִם, וְאֵלּוּ מְעִידִים שֶׁנָּזַר חָמֵשׁ, בֵּית שַׁמַּאי אוֹמְרִים, נֶחְלְקָה הָעֵדוּת וְאֵין כָּאן נְזִירוּת. וּבֵית הִלֵּל אוֹמְרִים, יֵשׁ בִּכְלָל חָמֵשׁ שְׁתַּיִם, שֶׁיְּהֵא נָזִיר שְׁתָּיִם:

If two sets of witnesses testified about a man, one set saying that he had vowed two [Naziritisms] and the other set saying that he had vowed five — [At the same time that you say he vowed two, we say that he vowed five. And he says that he did not vow at all] — Beth Shammai say that the testimony is split. [Since they contradict each other, their words are voided and no testimony obtains.] And Beth Hillel say: Included in five are two, and he is to observe two Naziritisms.