About this episode
Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's grandmother, Rabbanit Sara Hene Geffen on her Tu B'Shevat yahrzeit. "She and her husband Rav Tuvia Geffen, Rabbi of Sherith Israel in Atlanta, brought up their 8 children with love and learning." Rava's question is explained as referring both to a case where one said they will be a nazir in twenty days and a nazir now and also if the second nazirite term was one hundred days instead of the usual thirty. The difference in the cases is whether or not if one starts counting the second term immediately and then stops to count the first term (after twenty days) will there be enough days for hair growth left at the end when finishing the second term? What if one said I will be a nazir after twenty days and now a nazir olam (forever)? Or nazir Shimshon? Nazir olam can be undone (by going to a chacham ) but nazir Shimshon cannot - does that make a difference in these cases? If someone took on to be like Moshe on the seventh of Adar (his birthday and his date of death), what was meant by this? In the end, only the first question is answered about the twenty and one hundred days. The ruling is that one starts the one hundred days immediately and finishes up the eighth after the nazir term that starts on day twenty. Rabbi Yochanan and Reish Lakish disagree about two similar cases. First, if one took on two overlapping terms, as previously discussed and one became impure in the middle of the term that interrupted the other, would they need to start counting from the very beginning or does it only cancel the current term? Second, if one became a leper while being a nazir, one pauses the counting of nazirite days, but if one became impure to a dead person during those leper days, would that cancel the nazirite days? Why was it necessary to state both debates? If one's hair was cut during the nazirite term, one needs to wait until there is hair growth of thirty days to be able to shave and bring the sacrifices. What happens if one becomes impure during those days? Rav and Shmuel disagree. However, Reish Lakish and Rabbi Yochanan wouldn't necessarily disagree about this case. Rav Chisda said that one who became impure after bringing sacrifices but before shaving one's hair cannot rectify the situation. What did he mean by this and according to whose opinion? One who finishes counting the days of being a nazir but did not yet finish the sacrifices and shaving, receives lashes if one becomes impure to a dead person but not if one drank wine or cut one's hair - from where is this derived?