Jerusalem Talmud Nazir 3:1

משנה: מִי שֶׁאָמַר הֲרֵינִי נָזִיר מְגַלֵּחַ יוֹם שֶׁלֹשִׁים וְאֶחָד. וְאִם גִילַּח יוֹם שְׁלֹשִׁים יָצָא. הֲרֵינִי נָזִיר שְׁלֹשִׁים יוֹם אִם גִילַּח יוֹם שְׁלֹשִׁים לֹא יָצָא. MISHNAH: If somebody said, “I am a nazir,” he shaves on the 31^st day, but if he shaved on the 30^th day, he has fulfilled his obligation¹An unspecified nezirut 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 days²If he spelled out “30 days”, it has to be interpreted as meaning “30 full days”.,” if he shaved on the 30^th day, he did not fulfill his obligation.

הלכה: מִי שֶׁאָמַר הֲרֵינִי נָזִיר כול׳. הָדָא מְסַייְעָא לְבַר קַפָּרָא. אִם גִּילַּח יוֹם ל̇ לֹא יָצָא. הָדָא מְסַייִעָא 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. HALAKHAH: “If somebody said, “I am a nazir,” etc. This supports Bar Qappara³Chapter 1:3, Note 93., that if he shaved on the 30^th day, he did not fulfill his obligation. This supports Rebbi Jonathan⁴Chapter 1:3, Note 94., that if he shaved on the 30^th day, he did fulfill his obligation. Both of them⁵One anonymous Mishnah cannot represent two contradictory opinions.? It is only one opinion, “this testimony⁶Mishnah 2. R. Pappaias testified that a person who vowed two neziriot 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.

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 וְהַשְּׁנִייָה יוֹם שִׁשִּׁים וְאֶחָד. אָמַר רִבִּי יוֹסֵי. תַּמָּן לְשֶׁעָבַר וָכָא לְכַתְּחִילָּה. רִבִּי יִרְמְיָה הוֹרֵי לְרִבִּי יִצְחָק עֲטוֹשִׁיָּא וְאִית דְּאָֽמְרֵי לְרַב חִייָה בַּר רַב יִצְחָק עֲטוֹשִׁיָּא לְגַלֵּחַ יוֹם ל̇ מִן מַתְנִיתָא. שְׁמוֹנֶה יָמִים. בָּֽטְלוּ מִמֶּנּוּ גְּזֵירַת שֶׁלֹשִׁים. הִיא שְׁמִינִית הִיא יוֹם ל̇. אָמַר רִבִּי יוֹסֵי. שַׁנְייָא 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. Something happened⁷A close relative died. By rabbinic convention, the mourner cannot leave his house for the first seven days after burial; he does not shave for thirty days. R. Immi considered the 30 days’ period of the nazir as a paradigm for the 30 day period of the mourner. to Rebbi Immi and he shaved on the 30^th day, and something happened to Rebbi Immi and he shaved on the 31^st day⁸He was inconsistent in his actions.. Rebbi Zeriqa said, Rebbi Immi learned this from the Mishnah, as we have stated there⁹Mishnah 2.: “If somebody vowed two neziriot, he shaves for the first on the 31^st day, for the second on the 61^st day¹⁰The argument is from the part of the Mishnah which is not quoted: “But if he shaved for the first on the 30^th day, he shaves for the second on the 60^th” (cf. Note 6)..” Rebbi Yose said, there when it happened, here from the start¹¹R. Yose criticizes R. Immi. The Mishnah requires the nazir to shave on his 31^st day; it only legitimizes shaving on the 30^th after the fact. But R. Immi shaved on the 30^th 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 Mishnah¹²Mo‘ed qaṭan 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^th day¹³The argument here goes as follows: If the 8th day of mourning was holiday eve, the mourner can shave in the afternoon in preparation for the holiday. The time elapsed from dawn to the afternoon is counted as a full day for him. Therefore, the person who shaves on the 30^th day can nevertheless count the entire 30^th day as being part of his mourning period.. 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^th day falls on the Sabbath, he should shave Sabbath eve¹⁴Nobody allows the mourner to shave on the 29th day. (Quoted by Tosaphot Mo‘ed qaṭan 19b, s. v. הלכה).. In addition, from what Rebbi Joḥanan had said¹⁵Mo‘ed qaṭan 3:5 (82b 1. 10), 3:8 (83d 1. 23); Babli 22b.: “For all deceased¹⁶Except for father and mother. The first sign of mourning required is to tear one’s garment. For the seven-day period, the mourner is required to wear the torn garment. He can stitch together the tear after 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^th day? Rebbi Ḥaggai said, this has been transmitted in this way and that has been transmitted in that way¹⁶Except for father and mother. The first sign of mourning required is to tear one’s garment. For the seven-day period, the mourner is required to wear the torn garment. He can stitch together the tear after 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”?.