משנה: סְתָם נְזִירוּת שְׁלֹשִׁים יוֹם. אָמַר הֲרֵינִי נָזִיר אַחַת גְּדוֹלָה הֲרֵינִי נָזִיר אַחַת קְטַנָּה אֲפִילוּ מִכָּאן וְעַד סוֹף הָעוֹלָם נָזִיר שְׁלֹשִׁים יוֹם. הֲרֵינִי נָזִיר יוֹם אֶחָד הֲרֵינִי נָזִיר שָׁעָה אַחַת הֲרֵינִי נָזִיר אַחַת וּמֶחֱצָה הֲרֵי זֶה נָזִיר שְׁתַּיִם. הֲרֵינִי נָזִיר שְׁלֹשִׁים יוֹם וְשָׁעָה אַחַת נָזִיר שְׁלֹשִׁים וְאֶחָד יוֹם שֶׁאֵין נוֹזְרִין לְשָׁעוֹת. MISHNAH: An unspecified nezirut is for thirty days88If no particular time-frame was indicated at the time the vow was made, the vow automatically extends to 30 days, which is the minimum possible for the duration of such a vow... If he said, I shall be a nazir once large, I shall be a nazir once small, even from here to the end of the world89All these expressions relate to surface area, not time measurements; they are irrelevant for a vow of nazir. From Nazir 1:5:1" href="/Jerusalem_Talmud_Nazir.1.5.1">Mishnah 6 (cf. Nazir 1:3:3" href="/Jerusalem_Talmud_Nazir.1.3.3">Note 106) it is clear that he said “I shall be nazir once from here to the end of the world.”, he is a nazir for 30 days. I shall be a nazir [and]90This is the reading of the Babli and all Mishnah mss.; it is required by the context. one day, I shall be a nazir [and] one hour, I shall be a nazir one and a half times, he is a nazir two times91Since the original vow was not specified in time, it is for 30 days. If then something is added for a specific time (≤ 30 days), the second vow automatically is extended to the full 30 days.. I am a nazir for thirty days and one hour, he is a nazir for 31 days since a nazir vow cannot be made for hours92Since the verse (Numbers.6.13">Num. 6:13) speaks of “fulfilling the days of his nazir vow.” Since he said “30 days and …”, he has to bring the three sacrifices after 30 days, shave, and observe a second period of thirty days. But if he said “30+x days”, he observes 30+x days and only then brings the sacrifices..
הלכה: סְתָם נְזִירוּת שְׁלֹשִׁים יוֹם כול׳. בַּר קַפָּרָא אָמַר י̇ה̇י̇ה̇. תַּלְתִּין. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יְהוֹנָתָן. כְּנֶגֶד כ̇ט̇ פְּעָמִים שֶׁכָּתוּב בַּתּוֹרָה בְּפָרָשַׁת נָזִיר נֶדֶר נָזִיר לְהַזִּיר. וְהָא תַּלְתִּין אִינּוּן. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַחֵר לְחִידּוּשׁוֹ יָצָא. עַל דַּעְתֵּיהּ דְּבַר קַפָּרָא אִם גִּילַּח יוֹם ל̇ לֹא יָצָא. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן אִם גִּילַּח יוֹם ל̇ יָצָא. וְאִית דְבָעוּ נִישְׁמְעִינָהּ מִן הָכָא. גַּדֵּל פֶרַע שְׂעַר רֹאשׁוֹ. כַּמָּה הוּא גִּידּוּל שִׂיעֵר. ל̇ יוֹם. וְאִית דְבָעֵי נִישְׁמְעִינָהּ מִן הָכָא. וּבָֽכְתָה אֶת אָבִיהָ וְאֶת אִמָּהּ יֶרַח יָמִים. מַה יָמִים שֶׁנֶּאֱמַר לְהַלָּן שְׁלֹשִׁים אַף יָמִים שֶׁנֶּאֱמַר כָּאן. וְאִית דְבָעֵי מִישְׁמְעִינָהּ מִן הָכָא. וְהַיָּמִים הָרִאשׁוֹנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ. יָמִים שֶׁהוּתְּרוּ. שֶׁהִתִּירָן מֹשֶׁה וּבֵית דִּינוֹ. וְאֵין פָּחוֹת מִל̇. וְאִית דְבָעֵי מִישְׁמְעִינָהּ מִן הָכָא. עַד מְלֹאת הַיָּמִים. וְכַמָּה הֵן יָמִים מְלֵיאִין. ל̇ יוֹם. מֵעַתָּה אִם גִּילַּח יוֹם ל̇ לֹא יָצָא. אָמַר רִבִּי יִצְחָק בַּר אֶלְעָזָר. יָמִים יָמִם כְּתִיב. חָסֵר יוּ״ד. HALAKHAH: “An unspecified nezirut is for thirty days,” etc. Bar Qappara said “ιʼεʼιʼεʼ” is thirty93Numbers.6.5">Num. 6:5: “Until the fulfillment of the days he shall be holy”. Since the verse mentions “the fulfillment of the days”, it must refer to a fixed number; but none is indicated. The number is found by interpreting “he shall be” יהיה in the Alexandrian numbering system using letters as numbers. Since י (ι) = 10, ה (ε) = 5, the sum is 2∙10+2∙5 = 30. (In the Nazir.5a">Babli, 5a and Sanhedrin.22b">Sanhedrin 22b, this is attributed to Rav Mattanah; in Sifry Deut. 25 it is a gloss.). Rebbi Samuel bar Rav Naḥman in the name of Rebbi Jonathan: Corresponding to the 29 times that in the Chapter about the nazir in the Torah is written “vow, nazir, to vow as nazir”94In Chapter 6, 6 times in v. 21, 4 times in v. 2, 3 each in vv. 5,12,16, 2 each in vv. 13,19, and once in vv. 3,4,6,8,9,20. In the Nazir.5a">Babli, 5a, this passage is attributed to bar Pada.. Are they not 3095If one counts the related word נֶזֶר in v. 7.? Rebbi Yose ben Rebbi Abun said, one has to be removed for its definition96Before rules of the nazir can be explained, the notion of nazir has to be defined.. In the opinion of Bar Qappara, if he shaved on the 30th day, he did not fulfill his obligation. In the opinion of Rebbi Joḥanan97This should read: “R. Jonathan” since it refers to the statement of R. Samuel bar Nahman. (However, in the Sanhedrin.22b">Babli, Sanhedrin 22b, R. Samuel bar Naḥman reports a similar statement in the name of R. Joḥanan.), if he shaved on the 30th day, he fulfilled his obligation98Since the obligation is 29 days, the 30th day automatically is the day of celebration.. Some want to understand it from here: “To let his head’s hair grow wildly.99Numbers.6.5">Num. 6:5.” How much is a hair growth100The scribe wrote first: “How much is wild hair?” This might be the better reading.? 30 days. Some want to understand it from here: “She shall cry for her father and her mother the days of a month101Deuteronomy.21.13">Deut. 21:13. The argument is based on the doctrine of uniqueness of lexemes, viz., that a word used in the Torah has one and only one meaning: A meaning established in one place can be transferred to any other. Cf. Berakhot 1:1:20" href="/Jerusalem_Talmud_Berakhot.1.1.20">Berakhot 1:1, Note 70..” Since “days” mentioned there are 30, so also “days” mentioned here. Some want to understand it from here: 102Numbers.6.12">Num. 6:12.“The prior days shall fall, for his nezirut is impure.” The days which became permitted, which Moses and his court had permitted103Moses had forbidden Aaron and his sons to let their hair grow in mourning for Nadab and Abihu (Leviticus.10.6">Lev. 10:6), which otherwise they would have done for the customary period of 30 days (cf. Numbers.20.29">Num. 20:29, Deuteronomy.34.8">Deut. 34:8)., and that is no less than 30 days. Some want to understand it from here: “Until the days are fulfilled99Numbers.6.5">Num. 6:5.”. How much are full days104From one full moon to the next.? 30 days. Then if he shaved on the 30th day, he did not fulfill his obligation! Rebbi Isaac bar Eleazar said, “days” are written defectively יָמִם, with a letter י missing105Therefore, there can be a day missing in the count, as there may be only 29 days from one full moon to the next..
תַּמָּן תַּנִינָן. הָאוֹמֵר. הֲרֵינִי נָזִיר מִיכָּן וְעַד מָקוֹם פְּלוֹנִי. וָכָא הוּא אָמַר אָכֵין. שַׁנְייָא הִיא דָּמַר. אַחַת. There106Nazir 1:5:1" href="/Jerusalem_Talmud_Nazir.1.5.1">Mishnah 1:6. He is a nazir for the greater number of 30 days or the days one needs to get to place X. Why is the person who is a nazir to the end of the world not a nazir in perpetuity? Cf. Nazir 1:3:1" href="/Jerusalem_Talmud_Nazir.1.3.1">Note 89. The same explanation is in the Nazir.7a">Babli, 7a., we have stated: “I am a nazir from here to place X”, and here, he says so? There is a difference, for he said “once”.
רַב אָמַר. הֲרֵינִי נָזִיר ל̇ יוֹם וְיוֹם אֶחָד. נָזִיר שְׁתַּיִם. דַּהֲוָה יְכִיל מֵימַר. שְׁלֹשִׁים וְאֶחָד יוֹם. מַתְנִיתָא פְלִיגֵי עַל רַב. הֲרֵינִי נָזִיר יוֹם אֶחָד. הֲרֵינִי נָזִיר שָׁעָה אַחַת. הֲרֵינִי נָזִיר אַחַת וּמֶחֱצָה. הֲרֵי זֶה נָזִיר שְׁתַּיִם. מָה הֲוָה לֵיהּ מֵימַר. ל̇ וְאַחַת שָׁעָה. מַתְנִיתָא פְלִיגָא עַל רַבָּנִין. לֹא נֶחְלְקוּ רִבִּי יִשְׁמָעֵאל וְרִבִּי עֲקִיבָה עַל הָאוֹמֵר. הֲרֵינִי נָזִיר ל̇ יוֹם וְיוֹם אֶחָד. שֶׁאֵינוֹ נָזִיר אֶלָּא אַחַת. וְעַל מַה נֶחְלְקוּ. עַל הָאוֹמֵר. הֲרֵינִי נָזִיר ל̇ יוֹם וְעוֹד יוֹם אֶחָד. שֶׁרִבִּי יִשְׁמָעֵאל אָמַר. נָזִיר שְׁתַּיִם. וְרִבִּי עֲקִיבָה אָמַר. נָזִיר אַחַת. Rav said: “I am a nazir for 30 days and one day107In contrast to the Mishnah (Note 90), where nazir was not mentioned and, therefore, the addition was something new, here nazir is mentioned and it is not clear whether the addition is a new vow.,” he is a nazir twice since he could have said “31 days”. The Mishnah disagrees with Rav: “I shall be a nazir [and]90This is the reading of the Babli and all Mishnah mss.; it is required by the context. one day, I shall be a nazir [and] one hour, I shall be a nazir one and a half times, he is a nazir two times.” What could he have said, “30, and an hour”108The argument of Rav is disproved from the second part of the sentence, referring to the man who says that he shall be nazir “and an hour”. Since the Mishnah says that if he said “for 30 days and one hour” he is a nazir for 31 days and the mention of “days” does not finish the sentence; each sentence has to be analyzed to determine as to which expressions are covered by nazir.? A baraita disagrees with the rabbis109It seems that this must read “Rav”, since no rabbis are mentioned in this context.: Rebbi Ismael and Rebbi Aqiba did not disagree about one who said, “I am a nazir 30 days and one day,” that he is a nazir only once. Where do they disagree? About one who said, “I am a nazir 30 days and in addition one day,” where Rebbi Ismael said, he is a nazir twice110Since “in addition” introduces a second vow., but Rebbi Aqiba said, he is a nazir only once111While in speech, “and in addition” may introduce a new clause, in elementary arithmetic וְעוֹד simply means “+”. Since one deals with numbers, the usage in arithmetic is decisive..