Answer: The Seifa supports Bar Pada.

(Seifa): If he shaved for the first on day 30, he shaves for the second on day 60.

Bar Pada explains that in the Reisha, it is as if (Tosfos - we are stringent due to the case when) he vowed Nezirus of 30 full days.

Question: The Seifa opposes Rav Masna!

Answer: The Seifa concludes 'the 30th day counts towards the Nezirus.' This means, it counts towards both Neziruyos.

Question: Does this teach that Miktzas ha'Yom k'Kulo? The Reisha already taught this!

Answer: One might have thought that Miktzas ha'Yom k'Kulo regarding one Nezirus. The Seifa teaches that one day can count like a day for each of two Neziruyos.

(Seifa): If he (shaved for the first Nezirus on day 30, and) shaved on day 59 he fulfilled the second Nezirus, since day 30 counts.

We understand this according to Rav Masna (as explained above).

Question: According to Bar Pada, Nezirus is 29 days. What does the Seifa teach?

Answer: This was Bar Pada's source to say that Nezirus is 29 days!

Question (Mishnah): If a man accepted Nezirus, and became Tamei on day 30, this nullifies the entire Nezirus. (He must be a Nazir for 30 more days after becoming Tahor.)

This is like Rav Masna, and difficult for Bar Pada! (He already fulfilled his Nezirus. Why is it Batel?!)

Answer: The Seifa supports Bar Pada.

(Seifa - R. Eliezer): He must observe the restrictions of a Nazir for seven more days (i.e. until he becomes Tahor and can bring Korbanos Nazir Tahor).

If Nezirus must be 30 days, the entire Nezirus should be Batel! (Rather, all agree that it is 29 days. Chachamim decree due to when he accepted 30 full days; R. Eliezer does not decree.)

(This does not refute Rav Masna. He explains that all agree that Nezirus is 30 days.) R. Eliezer holds that Miktzas ha'Yom k'Kulo (and Chachamim disagree).

(Mishnah): If one said 'I am a Nazir for 100 days', and he became Tamei on day 100, this nullifies the entire Nezirus;

R. Eliezer says, he need observe only 30 more days of Nezirus.

Question: If R. Eliezer holds that Miktzas ha'Yom k'Kulo, it should suffice to observe Nezirus for seven more days (like above);

If he holds that Miktzas ha'Yom is not k'Kulo, all 100 days should be Batel!

Answer (Reish Lakish): R. Eliezer expounds "this is the law of a Nazir on the day he completes his Nezirus" - one who becomes Tamei on the day he completes Nezirus must observe standard Nezirus (this is like Bar Pada. Rav Masna must say that we discuss one who accepted 100 full days of Nezirus.)

Suggestion: Rav Masna and Bar Pada argue like the following Tana'im.

(Beraisa - R. Yoshiyah): "Kodesh Yihyeh Gadel Pera" - Pera is at least 30 days growth of hair (Rosh - the numerical value of Yihyeh);

Rebbi Yonasan (some texts - Rebbi) says, we need not learn from there. It says "until completion of the days" - days that require completion are (of a full month, i.e.) 30.

Rav Masna holds like R. Oshaya. Bar Pada holds like Rebbi Yonasan (Nezirus is Ad (until) 30 days, but not including day 30).

Rejection: No. Both Tana'im can hold like Rav Masna, that Nezirus is 30 days. They argue about whether or not "Ad" includes the final day;

R. Yoshiyah says that it does not include the final day (therefore, he needs to learn 30 from "Kodesh Yihyeh..."). R. Yonasan says that "Ad" includes the final day.

Question: Why did the Beraisa say 'days that require completion are (of a month, i.e.) 30'? Perhaps the verse refers to days of the week!

Answer: Days of the week are never deficient (so it is not appropriate to discuss their completion).

Question: Perhaps it refers to days of the year!

Answer: Rabanan of Kisari expounded "to the months of the year" - we do not count days to years (to add 11 days to complete the 365 days of a solar year), only (sometimes we add) months.