פירוש על נזיר 3:4

הריני נזיר מאה יום נטמא יום מאה סתר את הכל – The Rabbis, according to their reasoning, that state that if he was defiled on the day of completion, it is as if he was defiled within his time [of the vow], and loses everything.

Introduction Yesterday’s mishnah contained a debate between Rabbi Eliezer and the Sages concerning a case in which a person who had made a nazirite vow of unspecified duration became impure on the thirtieth day, the last day of his naziriteship and the day on which he could shave. Today’s mishnah contains two debates over one who took a one hundred day nazirite vow and became impure on the one hundredth day. Note that when one specifies an amount of days, he can only shave the day after, in this case on the 101st day.

ר"א אומר אינו סותר אלא ל' – for he (i.e., Rabbi Eliezer) holds that if he was defiled on the day of completion, he only loses thirty [days].

[If he says,] “Behold, I am a nazirite for one hundred days,” and becomes impure on the hundredth day, he renders void the whole period. Rabbi Eliezer says: only thirty days are void. The Sages (the first opinion) hold that if a nazirite becomes impure before he has completed his naziriteship, he voids all of the days he has already served and must start counting over after he becomes pure. This is true even if he has served longer than the minimum thirty days. Rabbi Eliezer holds that one who becomes impure on the day that his naziriteship is completed does not void his entire term, but rather only thirty days. In other words, he must go back and serve another naziriteship, but it need only be a naziriteship of minimal length. This is the same as his opinion in the second clause of yesterday’s mishnah, but in that case the Sages would have agreed because the vow was only for thirty days. In the first clause of yesterday’s mishnah he said that becoming impure renders void only seven days. The difference is that that was a case of a nazirite vow of unspecified duration and hence he could have brought his sacrifices on that very day.

נטמא יום מאה ואחד – according to the Rabbis, he loses thirty [days], for they decreed that the one-hundred and first day which is the day of shaving, is on account of the one hundredth day. But nevertheless, they were not more stringent than him to make it like the one hundredth day which is the day of completion on which he would lose everything, and they decreed that he would lose only an unspecified Naziriteship which is only thirty days.

If he becomes impure on the hundred and first day, thirty days are void. Rabbi Eliezer says: only seven days are void. If he becomes impure on the day after his naziriteship has been completed but before he brings the sacrifices, the Sages hold that he must become pure and then serve another thirty day naziriteship, the minimum length of any naziriteship. Because he served his full term, he need not serve the entire 100 days. Rabbi Eliezer again holds that since he has completed his full term, becoming impure before bringing the sacrifices doesn’t void anything. He need only wait seven days until he becomes pure, and then he may bring his nazirite sacrifices.

ור"א אומר אינו סותר אלא שבעה – and he goes according to his reasoning that even on the thirtieth day, he did not decree when a person says, “I am a Nazirite for an unspecified time.”