Jerusalem Talmud Nazir 6:11

משנה: מִי שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים וְנִיטְמָא רִבִּי אֱלִיעֶזֶר אוֹמֵר סוֹתֵר אֶת הַכֹּל. וַחֲכָמִים אוֹמְרִים יָבִיא שְׁאָר קָרְבְּנוֹתָיו וְיִטְהַר. אָֽמְרוּ לוֹ מַעֲשֶׂה בְמִרְיָם הַתַּדְמוֹרִית שֶׁנִּזְרַק עָלֶיהָ אֶחָד מִן הַדָּמִים וְאָֽמְרוּ לָהּ בִּתָּהּ שֶׁהִיא מְסֻכֶּנֶת וְהָֽלְכָה וּמְצָאֲתָהּ שֶׁמֵּתָה וְאָֽמְרוּ חֲכָמִים תָּבִיא שְׁאָר קָרְבְּנוֹתֶיהָ וְתִטְהַר. MISHNAH: If one of the bloods had been sprinkled for him²⁴⁷Sprinkling its blood on the walls of the altar makes any sacrifice irrevocably valid. when he became impure, Rebbi Eliezer says, he has to repeat everything²⁴⁸Not the nezirut, but all his sacrifices since he holds, against the Sages, that the sacrifices cannot be brought separately (cf. Nazir 8:1:1" href="/Jerusalem_Talmud_Nazir.8.1.1">Mishnah 8:4).. But the Sages say, he shall bring his remaining sacrifices once he became pure again²⁴⁹And can enter the Temple precinct.. They told him, it happened with Miriam the Palmyrene, that one of the bloods had been sprinkled for her when she was informed that her daughter was dying; she went and found her dead²⁵⁰And defiled herself for her daughter.; then the Sages said, she shall bring her remaining sacrifices once she becomes pure again²⁵¹Tosephta 4:10..

הלכה: מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי אֱלִיעֶזֶר. תַּמָּן הוּא אָמַר. לֹא סָתַר אֶלָּא שְׁלֹשִׁים. וָכָא הוּא אָמַר אָכֵן. רִבִּי יוֹחָנָן אָמַר. סוֹתֵר כָּל קָרְבְּנוֹתָיו. פְּשִׁיטָא דָּא בְלֹא נִיטְמָא כָּשֵׁר. לֹא בְדָא כָשֵׁר וְאַחַר כָךְ נִיטְמָא. אָמַר רִבִּי חִינְנָא. וְלֹא רִבִּי אֱלִיעֶזֶר הִיא. וְרִבִּי אֱלִיעֶזֶר שַׁמּוּתִּי הוּא. דְּתַנֵּי. נָזִיר וּמִירֵט. בֵּית שַׁמַּי אוֹמְרִים. צָרִיךְ לְהַעֲבִיר תַעַר עַל רֹאשׁוֹ. בֵּית הִלֵּל אוֹמְרִים. אֵין צָרִיךְ לְהַעֲבִיר תַעַר עַל רֹאשׁוֹ. HALAKHAH: The argument of Rebbi Eliezer seems inverted. There²⁵⁸Nazir 3:4:1" href="/Jerusalem_Talmud_Nazir.3.4.1">Mishnah 3:4., he says: “he has to repeat only for 30,” and here, he says so²⁵⁹If he becomes incapacitated, he has to repeat only for 30 days. If his sacrifice becomes invalid, why should he have to start everything anew?? Rebbi Joḥanan says, he has to repeat all his sacrifices²⁴⁸Not the nezirut, but all his sacrifices since he holds, against the Sages, that the sacrifices cannot be brought separately (cf. Nazir 8:1:1" href="/Jerusalem_Talmud_Nazir.8.1.1">Mishnah 8:4).. It is obvious, if it would have been valid without him becoming impure, then why is it not valid if later he becomes impure²⁶⁰Why should R. Eliezer not agree that once part of the ceremony was performed correctly, he can replace any missing part?? Rebbi Ḥinena said, is that not Rebbi Eliezer’s? And Rebbi Eliezer follows the Shammaites, as it was stated²⁶¹Nazir.46b">Babli 46b (in different formulation), Yoma.61b">Yoma 61b; Tosephta 1:6. As the Babli explains, the House of Shammai require him to shave, but since he cannot shave he never can terminate his nezirut.: Concerning a nazir who lost all his hair, the House of Shammai say, he has to move a shaving knife over his head; the House of Hillel say, he does not need to move a shaving knife over his head.

כֵּן הִיא מַתְנִיתָא. יִטְהַר וְיָבִיא שְׁאָר קָרְבְּנוֹתָיו. כֵּן הִיא מַתְנִיתָא. תִּטְהַר וְתָבִיא שְׁאָר קָרְבְּנָהּ. So is the Mishnah²⁶²The Mishnah is formulated with a temporal inversion. The action to become pure must precede the offering of his or her sacrifices.: He shall become pure again and then bring his remaining sacrifices. So is the Mishnah: She shall become pure again and then bring her remaining sacrifices.