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Nazir Chart #1
| (A) REBBI ELIEZER |
(B) RABANAN |
||
|---|---|---|---|
| HE ACCEPTED A NEZIRUS OF UNSPECIFIED DURATION (and he must therefore observe 30 days of Neziurs) |
|||
| 1) | BECAME TAMEI ON DAY 29 | All the days | All the days |
| 2) | BECAME TAMEI ON DAY 30 | 7 days(3)(4) | All the days(6) |
| HE ACCEPTED A NEZIRUS SPECIFYING 100 DAYS(1) |
|||
| 3) | BECAME TAMEI ON DAY 100 | 30 days(5) | All the days |
| 4) | BECAME TAMEI ON DAY 101(2) | 7 days(3) | 30 days(8) |
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FOOTNOTES:
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(1) The same applies if he explicitly said "for thirty days" (or any other
number) when he accepted the Nezirus.
(2) The same applies if he became Tamei on day 31, in the case of a Stam
Nazir (Tosfos DH Nitma).
(3) That is, he does not need to re-count his Nezirus at all; he just needs
to count seven days of Taharah in order to become Tahor from his Tum'ah and
to bring his Korbanos of Nazir Tahor, since he already counted all of the
days of his Nezirus.
(4) According to Rav Masna, the reason is because of "Miktzas ha'Yom k'Kulo,"
and thus his Nezirus is considered to have concluded once part of the day has
passed (Rebbi Eliezer holds that "Miktzas ha'Yom k'Kulo" applies even when
the Nazir becomes Tamei before bringing his Korbenos Taharah). According to
Bar Pada, the reason is because at the end of day 29 he completed his
Nezirus.
(5) According to Bar Pada, the reason is that even though "Miktzas ha'Yom" is
*not* "k'Kulo," nevertheless there is a Gezeiras ha'Kasuv ("b'Yom Melos;"
Bamidbar 6:13) that teaches that if a Nazir becomes Tamei on the last day of
his Nezirus, he is only "Soser" 30 days. According to Rav Masna, the case the
Mishnah is referring to is when the Nazir accepted to observe "one hundred
*complete* days" (Tosfos, Rosh). Alternatively, even Rav Masna agrees that
Rebbi Eliezer derives his ruling from a Gezeiras ha'Kasuv that teaches that
if a Nazir becomes Tamei on the last day of his Nezirus, when he specified a
number of days in his Nezirus, he is "Soser" 30 days. Even though normally
"Miktzas ha'Yom" is "k'Kulo," the Gezeiras ha'Kasuv teaches that he still
"Soser" 30 days. (See Insights to 6:1 regarding this point.)
(6) According to Rav Masna, the reason is because "Miktzas ha'Yom k'Kulo"
does not apply when the Nazir became Tamei before he was able to bring his
Korbenos Taharah. According to Bar Pada, the reason is because the Rabanan
enacted that when a person accepts an unspecified Nezirus ("Stam"), he must
observe a complete Nezirus of 30 days even though, mid'Oraisa, it suffices to
observe 29 days. The RAMBAM, though, gives a novel explanation for the ruling
of the Chachamim. He explains that day 30 is considered like *after* the
completion ("Melos") of his Nezirus because of "Miktzas ha'Yom k'Kulo." The
Rabanan are following their own reasoning (in column 4:b of this chart) that
becoming Tamei after the completion of his Nezirus is "Soser" 30 days, while
Rebbi Eliezer is following his reasoning (in column 4:a) that it is "Soser"
only 7 days. (PERUSH HA'MISHNAYOS, beginning of Perek 3; see CHIDUSHEI
HA'GRIZ, beginning of Hilchos Nezirus, Perek 4, and Insights to Nazir 15:1;
it seems that the Rambam had a different Girsa in the Gemara at the beginning
of 6b.)
(7) The reason why it is "Soser" all of the days is because he has not yet
completed his Nezirus. (According to Bar Pada, he has not completed his
Nezirus because we do not rule that "Miktzas ha'Yom k'Kulo." According to Rav
Masna, the principle of "Miktzas ha'Yom k'Kulo" does not apply here because
the Nazir became Tamei before he brought his Korbenos Taharah.)
(8) Both according to Rav Masna and Bar Pada, this is a Gezeirah d'Rabanan.
The reason for the Gezeirah is lest this situation be confused with a Stam
Nazir who becomes Tamei on day 30 of his Nezirus, and who must re-count his
entire 30-day Nezirus. (TOSFOS)
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