(16a:1)וא"ל רבי יוסי קאי כותיך דאמר מכאן ולהבא מטמא והא רבי יוסי למפרע הוא דאמר מאי למפרע מדרבנן
(16a:1)And Rabbi Oshaya said to Rabbi Yoḥanan: Rabbi Yosei holds in accordance with your opinion, as he too says that in this case one becomes impure from now and onward, and any impurity after the start of the seventh day does not cause him to forfeit the previous clean days. The Gemara analyzes Rabbi Oshaya’s statement: But didn’t Rabbi Yosei say that the impurity is retroactive, as stated above? Rather, Rabbi Oshaya must certainly hold as follows: What is the meaning of Rabbi Yosei’s ruling that he is impure retroactively? It means that he is rendered impure only by rabbinic law, but not by Torah law.
(16a:2)ורבי יוסי מכדי סבר מקצת היום ככולו זבה גמורה דמייתא קרבן היכי משכחת לה כיון דחזיא בפלגיה דיומא אידך פלגיה דיומא סליק לה לשימור אב"א דקא שפעה תלתא תלתא יומי בהדי הדדי ואב"א דחזיא תלתא יומי סמוך לשקיעת החמה דלא הואי שהות דסליק ליה למניינא:
(16a:2)The Gemara poses a question with regard to Rabbi Yosei’s statement: And as to Rabbi Yosei, now, he holds that the status of part of the day is like that of an entire day. How can you find a full-fledged zava who brings an offering? Since she sees a discharge at the midpoint of the day, the other half of the day counts for her as a full day of observing, as part of the day is considered to be like all of a day. The Gemara answers: If you wish, say that she continuously discharges blood for three days consecutively. And if you wish, say that she saw a discharge on three consecutive days close to sunset. In that case she is impure on each occasion at the end of one day and the beginning of the next, so that there was not any time to become pure on the following day so as to be included for her counting of a clean day corresponding to an impure one.
(16a:3)הדרן עלך הריני נזיר
(16a:4)MISHNA: One who said: I am hereby a nazirite, without specifying how long his term of naziriteship would last, shaves his hair on the thirty-first day after the start of his naziriteship, as an unspecified term of naziriteship lasts thirty days. And if he shaved on the thirtieth day, he has fulfilled his obligation. If he explicitly said: I am hereby a nazirite for thirty days, then, if he shaved on the thirtieth day, he has not fulfilled his obligation. Since the naziriteship would have been for thirty days even without him stating: For thirty days, this addition is understood to indicate that he will observe naziriteship for a full thirty days.
(16a:4)מתני׳ מי שאמר הריני נזיר מגלח יום שלשים ואחד ואם גילח ליום שלשים יצא הריני נזיר שלשים יום אם גילח ליום שלשים לא יצא
(16a:5)One who accepted two terms of naziriteship shaves at the close of the first naziriteship on the thirty-first day, and at the close of the second term on the sixty-first day. Since his second term of naziriteship begins after shaving on the thirty-first day, the sixty-first day of the first term is the thirty-first day of his second term. And if he shaved for the first term on the thirtieth day, he shaves for the second term on the sixtieth day, which is the thirty-first day after the start of his second term of naziriteship. And if he shaved for the second term on day sixty less one, he has fulfilled his obligation, as this is the thirtieth day of his second term.
(16a:5)מי שנזר שתי נזירות מגלח את הראשונה יום שלשים ואחד ואת השניה יום ששים ואחד ואם גילח את הראשונה יום שלשים מגלח את השניה יום ששים ואם גילח יום ששים חסר אחד יצא
(16a:6)And this testimony was attested to by Rabbi Pappeyas, who heard from his teachers with regard to one who vowed to observe two terms of naziriteship, that if he shaved for the first term on the thirtieth day, he shaves for the second term on the sixtieth day. And if he shaved for the second term on the day sixty less one, he has fulfilled his obligation, because the thirtieth day of the first term of naziriteship counts as part of his tally of the second term.
(16a:6)וזו עדות העיד רבי פפייס על מי שנזר שתי נזירות שאם גילח את הראשונה יום שלשים מגלח את השניה ליום ששים ואם גילח ליום ששים חסר אחד יצא שיום של שלשים עולה לו מן המנין
(16a:7)One who said: I am hereby a nazirite, without further specification, if he became ritually impure through contact with a corpse on the thirtieth day of his term of naziriteship, it negates the entire tally, and he must start his naziriteship afresh. Rabbi Eliezer says: It negates only seven days, which he must observe until his purification, after which he brings his offerings. If he said: I am hereby a nazirite for thirty days, and he became impure on the thirtieth day, everyone agrees that it negates the entire tally. If he said: I am hereby a nazirite for one hundred days, if he became impure on the one hundredth day, it negates the entire tally. Rabbi Eliezer says: It negates only thirty days, and he observes the final thirty days again. If he became impure on the one hundred and first day before bringing his offerings, it negates only thirty days, but does not negate all of the observed days. Rabbi Eliezer says: It negates only seven days.
(16a:7)מי שאמר הריני נזיר נטמא יום שלשים סותר את הכל רבי אליעזר אומר אינו סותר אלא שבעה הריני נזיר שלשים יום נטמא יום שלשים סותר את הכל הריני נזיר מאה יום נטמא יום מאה סותר את הכל ר"א אומר אינו סותר אלא שלשים נטמא יום מאה ואחד סותר שלשים יום רבי אליעזר אומר אינו סותר אלא שבעה:
(16a:8)GEMARA: The mishna taught: One who said: I am hereby a nazirite, and became ritually impure on the thirtieth day, it negates the entire tally; Rabbi Eliezer says: It negates only seven.
(16a:8)גמ׳ מי שאמר הריני נזיר ונטמא יום שלשים סותר את הכל רבי אליעזר אומר אינו סותר אלא שבעה
(16b:1)The Gemara explains: Rabbi Eliezer holds that when anyone becomes ritually impure after the completion of his term of naziriteship, but before he brought his offerings, only seven days are negated, and the thirtieth day is after the completion of his term. The mishna then teaches that one who said: I am hereby a nazirite for thirty days, and became impure on the thirtieth day, it negates the entire tally. Rabbi Eliezer does not disagree in this case, since it is an instance where he explicitly said that he accepts naziriteship on himself for a full thirty days, and his ritual impurity therefore occurs during his naziriteship period.
(16b:1)קסבר ר"א כל אחר מלאת שבעה סותר הריני נזיר שלשים יום ונטמא יום שלשים סותר את הכל לא פליג ר"א דאמר שלימין
(16b:2)The mishna also taught that if one said: I am hereby a nazirite for one hundred days, and he became impure on the one hundredth day, it negates the entire tally. Rabbi Eliezer says it negates only thirty. And this entire mishna should be explained as we discussed it, in accordance with the opinions of bar Padda and Rav Mattana earlier (5a–6b).
(16b:2)הריני נזיר מאה יום ונטמא יום מאה סותר את הכל ר"א אומר אינו סותר אלא שלשים וכולה כדהוינן בה אליבא דבר פדא ורב מתנא:
(16b:3)MISHNA: One who took a vow of naziriteship while in a cemetery, even if he was there for a full thirty days without leaving, those days he spent in the cemetery do not count as part of his tally, since his naziriteship has not yet gone into effect. And he therefore does not bring the three offerings of impurity, brought by a nazirite when rendered ritually impure by contact with a corpse, despite having been in a cemetery. If he left the cemetery and entered it again, those days do count as part of his tally, meaning the naziriteship takes effect, and he does bring the offerings of impurity for reentering the cemetery.
(16b:3)מתני׳ מי שנזר והוא בבית הקברות אפי' היה שם ל' יום אין עולין לו מן המנין ואינו מביא קרבן טומאה יצא ונכנס עולין לו מן המנין ומביא קרבן טומאה
(16b:4)Rabbi Eliezer says: This halakha does not apply to one who entered the cemetery on the very day that he left it, as it is stated with regard to the halakhot of a ritually impure nazirite: “But the first days shall be void” (Numbers 6:12), which indicates that he does not bring the offerings until he will have “first days” of purity, during which he observed his naziriteship.
(16b:4)ר"א אומר לא בו ביום שנאמר (במדבר ו, יב) והימים הראשונים יפלו עד שיהו לו ימים ראשונים:
(16b:5)GEMARA: It was stated that the amora’im disagree with regard to one who vowed to be a nazirite while in a cemetery. Rabbi Yoḥanan said: Naziriteship takes effect for him, and Reish Lakish said: Naziriteship does not take effect for him. The Gemara clarifies their respective opinions: Rabbi Yoḥanan, who said naziriteship takes effect for him, holds that from the moment he accepts naziriteship upon himself it is pending, so that when it is found that he is in a state of ritual purity it takes immediate effect. The vow registers from when he states it, but it cannot take effect in practice as long as he stands in a ritually impure location. And Reish Lakish said that naziriteship does not take effect for him at all. Consequently, if he again said after leaving the cemetery that he accepts a vow of naziriteship, it takes effect for him; but if he does not repeat his vow, he is not a nazirite.
(16b:5)גמ׳ איתמר מי שנזר והוא בבית הקברות ר' יוחנן אמר נזירות חלה עליו ור"ל אמר אין נזירות חלה עליו ר' יוחנן אמר נזירות חלה עליו סבר מיתלא תליא וקיימא כיון דמשכחא טהרה חיילא ור"ל אמר אין נזירות חלה עליו אי הדר ואמר חיילא עליה ואי לא לא
(16b:6)Rabbi Yoḥanan raised an objection to the opinion of Reish Lakish from the mishna: One who took a vow of naziriteship while in a cemetery, even if he was there for a full thirty days without leaving, those days he spent in the cemetery do not count as part of the tally, since his naziriteship has not yet gone into effect. And he therefore does not bring the offerings of impurity despite having been in a cemetery. Rabbi Yoḥanan infers from this: It is the offerings of impurity that he does not bring, but as far as the issue of the naziriteship taking effect, it does take effect for him. Reish Lakish said to him: It means he is not included in the law of prohibited ritual impurity, and therefore he is not included in the law of the offerings. He is not a nazirite at all.
(16b:6)איתיביה ר' יוחנן לר"ל מי שנזר והוא בבית הקברות אפי' היה שם שלשים יום אין עולין מן המנין ואינו מביא קרבן טומאה קרבן טומאה הוא דלא מייתי הא מיחל חיילא עליה א"ל אינו בתורת טומאה ואינו בתורת קרבן
(16b:7)Rabbi Yoḥanan raised an objection to the opinion of Reish Lakish from what was taught in a baraita (Tosefta 2:14): One who was impure and took a vow of naziriteship must still observe the halakhot of a nazirite: He is prohibited from shaving, and from drinking wine, and from becoming impure from a corpse. And if he shaved, or if he drank wine, or if he became impure from a corpse, he incurs [sofeg] the forty lashes administered to one who actively transgresses a negative Torah prohibition. Rabbi Yoḥanan asks: Granted, if you say that naziriteship takes effect despite his ritual impurity, that is the reason that he incurs the forty lashes, similar to any nazirite who transgresses the prohibitions of naziriteship. But if you say the naziriteship does not take effect while he is ritually impure, why does he incur the forty lashes?
(16b:7)איתיביה מי שהיה טמא ונזר אסור לגלח ולשתות יין וליטמא למתים ואם גילח ושתה יין ונטמא למתים ה"ז סופג את הארבעים אי אמרת בשלמא חיילא היינו טעמא דסופג את הארבעים אלא אי אמרת לא חיילא אמאי סופג את הארבעים
