Nazir 5b (ה:) — the Talmud in English

And Bar Padda -

who derives from the expressions “Nazirite” and “his Nazirite vow” stated in the passage that the term of Naziriteship is twenty-nine days, even though some of those expressions are stated for purposes of exposition -

will say to you:

It is certainly the case that

there is not one of them [one of the expressions “Nazirite” and “his Nazirite vow” in the Torah] or more

,

that is not for an exposition

but rather comes [and is not stated for an exposition] only for purposes of counting -

Rather, since that

“Nazirite” and “his Nazirite vow” that are not stated for an exposition

are for purposes of counting

,

all the

“Nazirite” and “his Nazirite vow” stated in the passage

are also for purposes of counting

, in addition to the fact that they are stated for purposes of exposition.

The Gemara raises an objection to Bar Padda from that which

we learned

in our Mishna:

“The unspecified term of Naziriteship is thirty days”!

Granted, according to Rav Mattana,

who derives it from “He shall be holy,” which indicates thirty days,

our Mishna is readily understandable

as it reads simply.

But according to Bar Padda,

who derives it from “Nazirite” and “his Nazirite vow,” and maintains that there is no Naziriteship of less than twenty-nine days, corresponding to the number of occurrences of “Nazirite” and “his Nazirite vow” stated in the passage,

it is difficult

for our Mishna, which indicates that the term of unspecified Naziriteship is thirty days!?

Bar Padda will say to you:

The term of Naziriteship is indeed only twenty-nine days. However,

since there is a thirtieth day

[since there is a thirtieth day]

on which he shaves

his head

and brings

his

offerings, and his atonement is effected

through the offerings—and until he brings his offerings he remains prohibited from drinking wine and from becoming impure through contact with the dead -

For this reason the tanna stated

in our Mishna: The unspecified term of Naziriteship is

thirty

days.

The Gemara raises another objection to Bar Padda from that which

we learned

in the Mishna below, on 16a:

If one said,

“I am a Nazirite,”

and did not specify the number of days of his Naziriteship, he

shaves

[brings his offerings and shaves]

on the thirty-first day.

Granted, according to Rav Mattana, this Mishna is readily understandable,

since the Naziriteship is thirty days and the shaving takes place on the following day.

But according to Bar Padda,

who maintains that the Naziriteship is only twenty-nine days, in which case the shaving should take place on the following day, the thirtieth day,

it is difficult

from this Mishna, which indicates that the shaving takes place on the thirty-first day!?

The Gemara resolves the position of Bar Padda:

Bar Padda will say to you: Consider the latter clause

of that Mishna:

If he shaved on the thirtieth day -

he has fulfilled his obligation.

If so, on the contrary, this indicates that the halakha is in accordance with my position: The Naziriteship is only twenty-nine days, and therefore, if he shaved on the thirtieth day, he has fulfilled his obligation.

Rather,

it is certainly the case that since

the latter clause supports him

Bar Padda -

it must be that the reason that

the first clause,

which states that one may shave initially only on the thirty-first day, is that he

is treated as though he said

“complete [days].”

That is: Since, had he said, “I am a Nazirite for thirty complete days,” he would have had to shave only on the thirty-first day, the Sages therefore decreed that even in the case of unspecified Naziriteship he may shave initially only on the thirty-first day.

The Gemara again raises an objection:

And according to Rav Mattana, the latter clause is difficult,

for if he shaved on the thirtieth day itself, he has fulfilled his obligation, yet the time for shaving should be only after the count of the Naziriteship, which according to his position is thirty days!?

The Gemara answers:

He maintains,

Rav Mattana:

Part of the day is considered like the entire day,

and the beginning of the thirtieth day on which he observed Naziriteship counts for him as an entire day. Therefore, if he shaved on the thirtieth day after observing Naziriteship for part of the day, he has fulfilled his obligation.

The Gemara raises another objection to Rav Mattana:

That which

we learned

in that same Mishna:

If he said,

“I am a Nazirite for thirty days,”

if he shaved on the thirtieth day, he has not fulfilled his obligation.

And granted, according to Bar Padda, this is understandable: If he shaved on the thirtieth day, he has not fulfilled his obligation, because since he explicitly specified that his Naziriteship was thirty days, and Bar Padda does not maintain that “part of the day is considered like the entire day” at the end of the count of the Naziriteship, if he shaved on the thirtieth day he has not fulfilled his obligation, for the time for shaving is always after he has completed his Naziriteship.

But according to Rav Mattana, it is difficult: Why should we not say, “part of the day is considered like the entire day”?

For what difference is there between one who undertook unspecified Naziriteship, which is also thirty days, and with regard to which we apply the principle that “part of the day is considered like the entire day,” allowing him to shave on the day on which his days of Naziriteship are completed, and one who explicitly undertook thirty days of Naziriteship, who cannot shave on the thirtieth day itself!?

And we answer:

He is speaking of one who said “complete [days].”

That is: Since he added to his statement by saying, “I am a Nazirite for thirty days,” whereas it would have sufficed for him to say, “I am a Nazirite,” in which case as well he would have had to observe Naziriteship for thirty days, we interpret his statement as meaning that he intended to be a Nazirite for thirty complete days, and the principle that “part of the day is considered like the entire day” is not applied to them.

The Gemara raises another objection to Bar Padda from that which

we learned

in that same Mishna:

One who undertook two periods of Naziriteship:

He counts thirty days for the first period of Naziriteship, and

shaves for the first one on the thirty-first day,

and then counts another thirty-day period of Naziriteship, since its first day is the thirty-first day of the first period of Naziriteship,

and

shaves for

the second one on the sixty-first day,

which is the thirty-first day of the second period of Naziriteship.

Granted, according to Rav Mattana, this is readily understandable,

since he does not shave for the second period until the sixty-first day.