(Mishnah): If one said 'I am a Nazir', he shaves (and brings Korbanos Nazir) on the 31st day. If he shaved on day 30, he was Yotzei;

If he said 'I am a Nazir for 30 days', and shaved on day 30, he was not Yotzei.

(Gemara): (Our Mishnah says that l'Chatchilah, he shaves on day 31.) This supports Bar Kapara, who [requires 30 full days - above, 4a] and says that if he shaved on day 30, he was not Yotzei.

(It also says that if he shaved on day 30, he was Yotzei.) This supports R. Yonason, who says that if he shaved on day 30, he was Yotzei!

Question: The Mishnah contradicts itself!

Answer: It is only like one of them (Bar Kapara). This testimony (of R. Papiyus in the coming Mishnah - if one accepted to be a Nazir twice, if he shaved for the first on day 30, he shaves for the second on day 60) they knew, that it is forbidden [to shave on day 30], but they thought that if he shaved on day 30, he was not Yotzei. He testified that if he shaved on day 30, he was Yotzei;

A case occurred with R. Imi (he became an Avel), and he shaved on day 30. [Another] case occurred, and he shaved on day 31.

(R. Zerika): R. Imi learned from [the coming] Mishnah. It was taught there, if one accepted two Neziriyos, he shaves for the first on day 31 and for the second on day 61. (SEFER NIR asks why he did not learn from our Mishnah. Perhaps he learned from the Seifa there - even if he shaved the first on day 30, he should shave the second on day 31. - PF)

Rebuttal (R. Yosi): There, [day 30 is Kosher] b'Di'eved. Here, [R. Imi] acted l'Chatchilah! (Rather, Aveilus is mid'Rabanan, therefore it is more lenient.)

R. Yirmeyah ruled for R. Yitzchak Atushiya, and some say for R. Chiyah bar Rav Yitzchak Atushiya, to shave on day 30, based on a Mishnah. [If one became an Avel] eight days before the Regel, the decree of [Aveilus] of Sheloshim is Batel [and he may shave on Erev Yom Tov, because Miktzas ha'Yom k'Kulo;

Day eight and day 30 are the same. (For both, we say Miktzas ha'Yom k'Kulo.)

Rebuttal (R. Yosi): There is different. They permitted due to honor of the Regel.

Proof #1: R. Chelbo citing R. Chunah citing R. Yochanan said that if day eight fell on Shabbos (and it is Erev Yom Tov), he shaves on Erev Shabbos;

If you will say that it is not due to honor of the Regel (rather, because Miktzas ha'Yom k'Kulo), if so, even if day 30 fell on Shabbos (not Erev Yom Tov), he should shave on Erev Shabbos (and this is not so)!

Proof #2: R. Yochanan said that for all Mesim, one may be Sholel (connect the sides of a garment torn due to the Mes in an inferior way) after seven days, and properly sew it after 30 days;

[If we apply Miktzas ha'Yom k'Kulo], he should be Sholel on day seven, and properly sew it on day 30!

Rebuttal (R. Chagai): The matter is not clearcut (either way). The teaching is so (sometimes Miktzas ha'Yom k'Kulo), and the teaching is so (sometimes Ein Miktzas ha'Yom k'Kulo! We explained this like SEFER NIR.)

(Mishnah): If one accepted to be a Nazir twice, he shaves for their completion on day 31 and day 61.

If he shaved for the first on day 30, he shaves for the second on day 60. If he shaved on day 59, he was Yotzei.

R. Papiyus testified this law, that if he shaved the first on day 30, he shaves for the second on day 60. If he shaved on day 59, he was Yotzei.

This is because the 30th day is counted [also for the second Nezirus].

(Gemara): If one finished his first Nezirus, and comes to count the second, and he found a Pesach (a reason to consider it a mistake) for the first, the first [Nezirus and Korbanos] count for the second;

If he did not find a Pesach for the first before he found a Pesach for the second, the second counts for the first. (The Gemara will explain this.)

Question: What is the case?

If he said 'I am a Nazir twice', a vow that is partially Batel is totally Batel!

If he said 'I am a Nazir these 30 days, [and] these (the following) 30 days', in this case we would not say that the second counts for the first (since he specified that the second begins 30 days after his vow)!

Answer #1: The case is, he said 'I am a Nazir, and a Nazir' [and] he said 'these [Korbanos] are for Nezirus.'

However, if he said 'these [Korbanos] are for my Nezirus, and these are for another Nezirus', in this case we would not say that the second counts for the first.

Answer #2 (R. Lazar): If he finished his first Nezirus, once he brought a Korban and shaved, the first does not count for the second. (However, before he brought a Korban, it can count, even if he said 'these are for my Nezirus, and these are for another Nezirus', unlike we said above.)

R. Yakov bar Acha commanded Talmidim - if you hear something from R. Elazar, know that R. Yochanan disagrees, [and holds that the first can count for the second] until he brings all his Korbanos.

Explanation: [R. Yochanan holds] like Rabanan. However, according to R. Shimon, [all agree that the first does not count for the second] even if he brought only one Korban [since all the Isurim of the first Nezirus ended].

(Beraisa): If he separated both [sets of Korbanos, and offered them] at once [after finishing both Neziriyos], only one of them counts for him. (The second does not start until he brings Korbanos for the first.)

If he separated each [set of Korbanos] by itself, and he brought [Korbanos] of this [the first Nezirus] for this (the second Nezirus), or of this (the second) for this (the first), he was not Yotzei.

Inference: However, [both sets of Korbanos] became Kadosh.

Question: Didn't R. Chiyah teach "Korbano la'Shem Al Nizro" - his Nezirus must precede his Korban, and not that his Korban preceded his Nezirus?! (Here, he offered the second set for the first Nezirus, so it became Kadosh before he started the second Nezirus!)

Answer: Here is different, for he was amidst Nezirus. (He already accepted both Neziriyos. If not for the first, the second would have begun already! We explained this entire Sugya like KEHILAS YAKOV Nazir 18/19. The GRIZ (13a) adds here, that if he permitted the first, it counts for the second! Therefore, he can separate now even for the latter Nezirus. It is unlike separating for Nezirus that one accepted 'after 30 days.')

Question: (The Seifa of the Beraisa discusses bringing either set of Korbanos for the other Nezirus.) Granted, he can bring the second [set] for the first. [How can he bring] the first for the second? (The second does not begin until he brings Korbanos for the first. The Beraisa said that he was not Yotzei. If so, the second never began!)

Answer (R. Yehudah): This supports R. Elazar [who said that if he finished his first, once he brought a Korban and shaved, the first finished, and he began the second. He brought the remaining two Korbanos of the first for the second.]

Question: Didn't R. Yakov bar Acha command Talmidim - if you hear something from R. Elazar, know that R. Yochanan disagrees, until he brings all his Korbanos!

Answer: [R. Yochanan holds] like Rabanan. Here, we say according to R. Shimon (the Beraisa is like him).

Answer #2 (to question (e) - R. Chinena citing R. Pinchas): The case is, he conducted his Nezirus and Nezirus Beno. (When his son is born, he interrupts his Nezirus and begins Nezirus Beno without bringing Korbanos. If he found a Pesach for Nezirus Beno,) in this case [what he counted for] the second (Nezirus Beno) counts for the first. (We explained this like KORBAN HA'EDAH, with changes.)

(R. Yosi bei R. Bun): Is it not logical to say that it is when he said 'I am a Nazir, [I am a Nazir]', it is proper that he be a Nazir only when (he repeated it to strengthen the matter), but you are stringent on him that he be a Nazir twice;

Is it not enough that you are stringent on him that he be a Nazir twice, but do you want to say that [if after finishing Nezirus, he permitted it], he does not have anything (it did not count for the second Nezirus?! Rather, surely it counts, whether or not he brought Korbanos! We explained this like PNEI MOSHE.)

(Mishnah): If Reuven said 'I am a Nazir'; and he became Tamei on day 30, he cancels everything (all the days he counted);

R. Eliezer says, he cancels only seven.

If he said 'I am a Nazir for 30 days', and he became Tamei on day 30, he cancels everything.

(Gemara - R. Avahu citing R. Yochanan): R. Eliezer learns from a Metzora. We find [only] seven days between one shaving and another. (This shows that shaving seven days growth of hair is called shaving. Also here, he can shave Tiglachas Taharah seven days after Tiglachas Tum'ah. He cancels (i.e. must repeat) seven days of Nezirus Taharah, above the seven days he must wait in order to become Tahor and shave Tiglachas Tum'ah.)

Question: Why does he not learn from Nazir Tamei? (If bandits shaved him, he must wait seven days to do Tiglachas Tum'ah.)

Answer: A Metzora, [l'Chatchilah] he shaves and shaves again (on day seven). A Nazir Tamei, [l'Chatchilah] he does not shave and shave again [for Tum'ah. He should shave once for Tum'ah, and after counting a full Nezirus, he shaves Tiglachas Taharah.]

(Rabanan of Kisarin): [Amora'im] explicitly argue about this. R. Yochanan says, R. Eliezer learns from Metzora. [The Amora] R. Elazar says, R. Eliezer learns from Nazir Tamei.

Question: According to Rabanan, what is the difference between a Nazir who vowed Nezirus Stam, and a Nazir who specified [30 days? R. Eliezer holds that only in the latter case, if he became Tamei on day 30, he canceled everything.]

Answer: When he vowed Stam, a Miret (one whose hair does not grow, if he became Tamei on day 30) he does not cancel (a normal person cancels, in order to shave the proper growth of hair. Since he will not grow hair, there is no reason to cancel.) And his seventh day [when he becomes Tahor] counts towards his number of days. (Normally, Tum'ah cancels, so he does not count until he brings Korbanos on day eight. Here, he needs only to grow hair.) If he specified [30 days, even] a Miret cancels, and his seventh day does not count. (We explained this Sugya like SEFER NIR.)