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1) A LONG NEZIRUS

(a) Question: Perhaps it refers to days of the year!
(b) Answer: Rabanan of Kisari expounded, "To the months of the year" - we do not count days to years, only months.
(c) (Mishnah): A man said, 'I am a Nazir for a long term'; or, 'I am a Nazir for a short term'; or, 'I am a Nazir from here to the end of the world' - he is a Nazir for 30 days.
(d) (Gemara) Question: Why is he a Nazir for only 30 days - he said, until the end of the world!
(e) Answer #1: His intention was, 1 (standard) Nezirus for me is as until the end of the world.

1. (Mishnah): 'I am a Nazir from here until a certain place', we estimate, how many days journey is it until that place.

i. If it is less than 30 days - he is a Nazir for 30 days; if it is more than 30 days, he is a Nazir for that time.

2. Question: Why don't we say, he meant, 1 (standard) Nezirus for me is as until that place!
3. Answer (Rava): The case is, he already started on the way.
4. Question: We should say that he accepted 1 term of Nezirus for each Parsa (the standard unit of distance, about 4 kilometers).
5. Answer (Rav Papa): It is in a place where Parsa is not a standard unit of measure.
6. Question: We should say that he accepted 1 term of Nezirus for each lodging station (which are spaced a day's journey apart)!

i. (Mishnah): 'I am a Nazir as the dirt of the ground, as the hairs on my head, as the sand by the sea' - he is a Nazir Olam, and shaves once every 30 days.

7. Answer: When he attributes the Nezirus to something that can be numbered, we say that he accepted 1 long Nezirus of that duration.

i. (Beraisa): 'I am a Nazir all the days of my life, I am a Nazir Olam' - he is a Nazir Olam; 'Even 100 years; even 1000 years' - he is not a Nazir Olam, rather a Nazir L'olam (i.e. his term of Nezirus will never end).

8. Answer (Rava): Hairs of his head are different - since they are distinct,
9. Question: Regarding days also, they are distinct - "It was evening, it was morning, 1 day"!
10. Answer: No, they are not distinct - the verse merely teaches that the evening is considered part of the coming day.

(f) Answer #2 (Rava): There is no difficulty in the Mishnah - he said, 'I am a Nazir once, from here until the end of the world.'

(a) (Mishnah): 'I am a Nazir and 1 day'; or, 'I am a Nazir and 1 hour'; or, 'I am a Nazir once and a half' - he is a Nazir twice.
(b) (Gemara) Question: Why must the Mishnah teach all 3 cases?
(c) Answer: If it only taught 'I am a Nazir and 1 day' - we would say, this is because Nezirus cannot be for 1 day - but if he said, 'I am a Nazir and an hour', he would be a Nazir for 31 days;

1. The Mishnah therefore taught, 'I am a Nazir and 1 hour', he is a Nazir twice.

(d) If it only taught 'I am a Nazir and 1 hour', we would think, because he is in any case imprecise (Nezirus is always a whole number of days), he is a Nazir twice - but 'I am a Nazir once and a half', this can be fulfilled precisely - he will be a Nazir 45 days!

1. The Mishnah teaches, in all cases, he is a Nazir twice.

(e) (Mishnah): 'I am a Nazir 30 days and an hour' - he is a Nazir for 31 days, since a term of Nezirus can only be a number of days, not hours.
(f) (Gemara - Rav): We can only infer from the Mishnah that if he says 'I am a Nazir 30 and 1 days', he is a Nazir for 31 days; but if he said 'I am a Nazir 30 days and a day', he is a Nazir twice.

1. Rav holds as R. Akiva, who expounds superfluous words.

i. (Mishnah - R. Akiva): (One who sold his house) did not sell the pit or cistern, even if he wrote 'the depth and height'; however, the seller did not retain a path to them, and he must buy this from the buyer;
ii. Chachamim say, he retained a path to them;
iii. R. Akiva admits, if he said '(I sell the house) except for the pit and cistern', he retained a path to them.