(Mishnah - Beis Shamai): If one accepted a long Nezirus in Chutz la'Aretz, completed it and came to Eretz Yisrael, he must conduct 30 more days of Nezirus;

Beis Hillel say, he starts the entire Nezirus from the beginning;

A case occurred in which Queen Hilni's son went to the war. She said 'if my son will return from the war, I will be a Nezirah for seven years. He returned, and she as a Nezirah for seven years. At the end of the seven years, she came up to Eretz Yisrael. Beis Hillel ruled that she must be a Nezirah for seven more years.

At the end of the [second] seven years, she became Teme'ah, and had to fulfill seven more years, a total of 21 years of Nezirus.

R. Yehudah says, she was a Nezirah for only 14 years.

(Gemara - R. Yosi bei R. Bun): R. Chiya bar Yosef and R. Yochanan argued. One said that R. Yehudah holds like Beis Shamai, and one says that [he holds like Beis Hillel, and holds that] she did not become Tamei at all.

Question: If you will say that R. Yehudah holds like Beis Shamai, he should teach 30 days and 14 years!

Answer: The Tana does not teach months along with years.

(Mishnah - Beis Shamai): If one pair of witnesses testifies that one accepted two terms of Nezirus, and another pair says that he accepted five, the testimony is divided (contradictory), and there is no [compulsion to make him observe] Nezirus;

Beis Hillel say, amidst five are two [the witnesses who say five agree that he accepted at least two]. He must be a Nazir twice.

(Gemara - Rav): They argue about Kolel, but if he specified (these will be explained), all agree that amidst five are two, that he is a Nazir twice.

(R. Yochanan): They argue about one who counted, but if he was Kolel, all agree that the testimony is divided, and there is no Nezirus. (Specified and counted are the same, just Rav and R. Yochanan used different words for them.)

Question: What is Kolel, and what is counting?

Answer: Kolel is when this [pair of witnesses] says [that he said 'I am a Nazir] twice', and this [pair] says [that he said 'I am a Nazir] five times.' Counting is when this [pair] says [that he said 'I am a Nazir] one, two', and this says [that he added] 'three, four, five.'

(Rav): Contradiction of testimony in the testimony itself - the testimony is not Batel;

(R. Yochanan): Contradiction of testimony in the testimony itself - the testimony is Batel;

All agree that contradiction of testimony after the testimony, the testimony is not Batel.

R. Yochanan teaches like he taught elsewhere, for R. Ba citing R. Chiyah said in the name of R. Yochanan that if [the lender] was Huchzak [both witnesses saw him] to count out [coins to the borrower], this one says that he counted from a wallet, and this one says that he counted from wrapped [coins] - this is contradiction of testimony in the testimony itself. Even Rav agrees that the testimony is Batel;

What do they argue about? There are two sets of witnesses. One says that he counted from a wallet, and one says that he counted from wrapped [coins]. This is contradiction of testimony in the testimony itself. [R. Yochanan says that] the testimony is Batel, and according to Rav, the testimony is not Batel.

If these say that [after the borrower received the coins,] he counted [them] into his lap, and one says that he counted (MEICHAL HA'MAYIM) into his hollow belt, all agree that this is contradiction of testimony after the testimony. The testimony is not Batel.

If one says that he killed him with a sword, and one says that he killed him with a staff, this is contradiction of testimony in the testimony. Even Rav agrees that the testimony is Batel;

What do they argue about? There are two sets of witnesses. One says that he killed him with a sword, and one says that he killed him with a staff, this is contradiction of testimony in the testimony. [R. Yochanan says that] the testimony is Batel, and according to Rav, the testimony is not Batel.

If one says that he went to the south [after killing him], and one says that he went to the north, all agree that this is contradiction of testimony after the testimony. The testimony is not Batel.

Support (for Rav - Mishnah Yevamos 15:5): [If one wife of Ploni says that he died, and one wife of Ploni says that he was killed,] R. Yudan and R. Shimon say, since both agree that he is not alive, they may remarry.

Rebuttal: [The one who brought this support,] did not he not hear that R. Lazar said that R. Yehudah and R. Shimon agree about witnesses [if witnesses disagree in such a case, the widow may not remarry]?!

Question: What is the difference between witnesses and a Tzarah (co-wife)?

Answer: [Chachamim] were not concerned for a woman's words regarding her Tzarah at all (for they often hate each other. Perhaps she seeks to ruin her.)

Question: A Mishnah is unlike Rav! For both Chakiros and Bedikos, if [the witnesses] contradict each other, their testimony is disqualified.

Answer #1 (R. Mana): Rav explains that it is when one witness argues with one witness. (Rav agrees when there is only one set of witnesses.)

Answer #2 (R. Avin): [Rav] can explain even when a set of witnesses [argues] with a set. Capital cases are different, for it says "Tzedek Tzedek Tirdof" (strive to vindicate the accused).

(Beraisa - R. Yishmael bar R. Yishmael ben R. Yochanan ben Brokah): [Beis Shamai and Beis Hillel] did not argue about someone that two sets of witnesses testify about him, that he is a Nazir like the more lenient opinion;

About what did they argue? It is when two witnesses [testify about him]. Beis Shamai say that the testimony is divided, and there is no Nezirus. Beis Hillel say, amidst five are two, and he is a Nazir twice.

(Mishnah): If one said 'I am a Nazir', and his friend heard and said 'and I', [and others said] 'and I', 'and I', they are all Nezirim.

If the first [asked a Chacham and his Nezirus] was permitted, all of them are permitted. If the last was permitted, the last is permitted, and the rest of them are forbidden (they are Nezirim).

If one said 'I am a Nazir', and his friend heard and said 'my mouth is like his mouth', or 'my hair is like his hair', he is a Nazir.

If one said 'I am a Nazir'; and his wife said 'and I', he can annul her Nezirus, and his persists.

If a woman said 'I am a Nezirah', and her husband heard and said 'and I', he cannot annul [her Nezirus].

(Gemara): The correct text of our Mishnah says 'and I', 'and I' (only twice, but not a third time; this will be explained).

Who is the Tana, who taught with Vovim 'and I'? It is R. Yehudah, (Then, each attributed his vow to a previous vow. However, if they said 'I', each vowed by himself.) However, according to R. Meir, [it is even if they said] 'I', 'I'.

Our Mishnah is when all of them [spoke] Toch Kedei Dibur (within a certain amount of time; it is defined below) of the first.

Question (Beraisa): If the middle one was permitted, from him and below (those after him) are permitted. From him and above (those before him) are forbidden. (Each depends on the one before him, for he was Matfis in the one before him. If so, only the second needs to be Toch Kedei Dibur of the first! - PNEI MOSHE)

Answer: The Beraisa is even if not all of them [spoke] Toch Kedei Dibur of the first, rather, this was Toch Kedei Dibur of this (the one before him), and this was Toch Kedei Dibur of this.

Question: How much is Kedei Dibur?

Answer #1 (R. Simon citing R. Yehoshua ben Levi): It is the time for one to greet his colleague (Shalom Alecha).

Answer #2 (Aba bar Rav Chanah citing R. Yochanan): It is the time for a greeting between a Rav and the Talmid - [the Talmid says] Shalom Alecha Rebbi.