Previous daf

1)

(a) The problem with Rebbi Yossi, who says with regard to a Zavah who has seen once or twice, 'Miktzas ha'Yom ke'Kulo' is - that how can there ever be a case of a Zavah bringing a Korban?

(b) We answer that she will become a Zavah if she sees for three consecutive days without a break - or if she sees on three consecutive Bein ha'Shemashos (leaving her without a Miktzas ha'Yom).

(c) We cannot answer that she becomes a Zavah when she sees on the first, third and fifth days of the eleven days of Zivus - because in order to become a Zavah, a woman needs to see blood on three consecutive days.

(a) We do not answer that she becomes a Zavah if she sees for three consecutive nights including dawnbreak - because, as Rashi extrapolates in Pesachim, we do not require dawn-break to be clean. As long as she does not see at the beginning of the night, it will suffice.

(b) Rebbi Yossi does not say by a Zavah Gedolah (one who has had her third sighting) 'Miktzas ha'Yom ke'Kulo' (to reckon the third day as part of her seven clean days, like he says by a Zavah Ketanah [after her second sighting]) - because she needs to count seven clean days.

(c) He nevertheless applies it at the end on the seventh day - because a Zavah is permitted to Tovel during the seventh day.

3)

(a) The Tana of our Mishnah obligate a S'tam Nazir to shave Lechatchilah - on the thirty-first day.

(b) If he shaved on the thirtieth he is Yotze. He will not however, be Yotze - if he specifically undertook to be a Nazir for thirty days.

(c) Someone who undertook two terms of Nezirus shaves ...

1. ... Lechatchilah - on the thirty-first and on the sixty-first days, respectively.
2. ... for the second term, if he shaved for the first one on the thirtieth day - on the sixtieth day.

(d) Even if he shaved for the second term on the fifty-ninth day, he is Yotze - because the thirtieth day also counts as the first day of his second term (according to Rav Masna, due to 'Miktzas ha'Yom ke'Kulo', and because a Nazir only needs to observe twenty-nine days, according to bar Pada).

(a) According to bar Pada, who in the previous case, only requires twenty-nine days anyway - 'she'Yom shel Sheloshim Oleh Lo min ha'Minyan' means that it counts as the first day of the second term.

(b) According to the Tana Kama, if a S'tam Nazir becomes Tamei on the thirtieth day, he demolishes all thirty days. Rebbi Eliezer says ...

1. ... in this case - that he only demolishes seven days.
2. ... in a case where the Noder specifically undertook a thirty day Nezirus - that he demolishes thirty days.
3. ... where he became Tamei on the hundreth day of a hundred-day Nezirus - that he demolishes thirty days.

(c) According to bar Pada, who does not hold of 'Miktzas ha'Yom ke'Kulo', Rebbi Eliezer does not demolish all hundred days - because of a 'Gezeiras ha'Kasuv' which teaches us that on Yom Me'los, one demolishes thirty days.

(a) The Rabbanan say in the latter case - that he must demolish all hundred days.

(b) They do not apply the principle 'Miktzas ha'Yom ke'Kulo' - there where he became Tamei and has not yet brought his Korbanos.

(c) If he became Tamei on the hundred and first day, he demolishes thirty days, according to the Tana Kama - because, min ha'Torah, he should not need to demolish anything at all, and it is the Rabbanan who decreed because of its similarity (in its capacity as the day of shaving and bringing the Korbanos), to the thirtieth day (according to the respective explanations of bar Pada and Rav Masna). Consequently, they did not decree more.

(d) He will demolish ...

1. ... according to Rebbi Eliezer - thirty days.
2. ... according to the Tana Kama, should he become Tamei on the hundred and second day before he has brought his Korbanos - seven days (the time it takes to become Tahor from Tum'as Meis).

(a) According to Rebbi Eliezer, a S'tam Nazir who became Tamei on the thirtieth day demolishes only seven days - because 'Whatever is after Me'los demolishes seven days'.

(b) What makes this after Me'los, according to ...

1. ... bar Pada - is the fact that S'tam Nezirus only lasts twenty-nine days.
2. ... Rav Masna - the fact that, due to the principle 'Miktzas ha'Yom ke'Kulo', Yom Me'los terminates at the beginning of the thirtieth day.

(c) If he becomes Tamei on the thirtieth day of a thirty-day Nezirus or on the hundredth day of a hundred-day Nezirus, he demolishes thirty days - because of a 'Gezeiras ha'Kasuv' which teaches us that on Yom Me'los, one demolishes thirty days (as we learned above).

7)

(a) The Tana of our Mishnah says that someone who declared Nezirus whilst standing in a cemetery - the days that he remains there do not count (even if he was there for thirty days), and that he does not bring a Korban Tum'ah for having been Metamei his Nezirus.

(b) According to Rebbi Yochanan, the Nezirus that someone undertakes in a cemetery is effective - and he will receive Malkos whilst he is still there ...

1. ... for drinking wine and shaving, and ...
2. ... for not leaving the cemetery after having been warned to do so.

(c) According to Resh Lakish (we currently think) - his Nezirus is ineffective unless he reaffirms his acceptance after leaving the cemetery.

(d) Resh Lakish will explain the statement ...

1. ... in our Mishnah 'Eino Meivi Korban Tum'ah' (implying that he is at least a Nazir) - to mean 'Eino be'Toras Tum'ah ve'Eino be'Toras Korban'.
2. ... in a Beraisa, 'Mi she'Hayah Tamei, ve'Nazar ... ve'Im Gilach, ve'Shasah Yayin ve'Nitma le'Meisim, Sofeg es ha'Arba'im' - only if the Nazir left the cemetery, went through the purification process, accepted a second term of Nezirus and returned to the cemetery.