## Nazir Daf 19b

###### Nazir 19b:1
[Nazir 19b:1](https://torahapp.org/share/book/Nazir/r/19b:1)

אָמַר רָבָא: מַאי טַעְמָא דְּרַבִּי אֱלִיעֶזֶר? אָמַר קְרָא: ״כִּי טָמֵא נִזְרוֹ״ — מִשּׁוּם דִּבְטוּמְאָה נְזַר.

**William Davidson Edition - English:**
**Rava said: What is the reason** for the opinion **of Rabbi Eliezer,** according to Ulla’s explanation? **The verse states:** “But the first days shall be void **because his consecration was ritually impure”** (Numbers 6:12), which he explains as follows: Why are his first days rendered void? They are void **because he took a vow of naziriteship,** consecrating himself, **when** he was **in** a state of **ritual impurity.**


###### Nazir 19b:2
[Nazir 19b:2](https://torahapp.org/share/book/Nazir/r/19b:2)

אֵיתִיבֵיהּ אַבָּיֵי: ״הֲרֵינִי נָזִיר מֵאָה יוֹם״, וְנִטְמָא בִּתְחִלַּת מֵאָה, יָכוֹל יְהֵא סוֹתֵר, תַּלְמוּד לוֹמַר: ״וְהַיָּמִים הָרִאשׁוֹנִים יִפְּלוּ״ — עַד שֶׁיְּהוּ לוֹ יָמִים רִאשׁוֹנִים, וְזֶה אֵין לוֹ רִאשׁוֹנִים.

**William Davidson Edition - English:**
**Abaye raised an objection to** Rava from a *baraita* that is not in accordance with the opinion of Ulla: One who said: **I am hereby a nazirite** for **one hundred days, and he became ritually impure** immediately, **at the beginning** of the **one hundred** days, one **might** have thought **it should negate** the time he spent as a nazirite. **The verse** therefore **states: “But the first days shall be void”** (Numbers 6:12), which indicates that this *halakha* does not apply **until he will have “first days”** as a nazirite, **and** in **this** case the nazirite **does not have** his **first** days completed, as he became ritually impure right away.


###### Nazir 19b:3
[Nazir 19b:3](https://torahapp.org/share/book/Nazir/r/19b:3)

נִטְמָא בְּסוֹף מֵאָה, יָכוֹל יְהֵא סוֹתֵר, תַּלְמוּד לוֹמַר: ״וְהַיָּמִים הָרִאשׁוֹנִים יִפְּלוּ״ — מִכְּלָל דְּאִיכָּא אַחֲרוֹנִים, וְזֶה אֵין לוֹ אַחֲרוֹנִים. נִטְמָא בְּיוֹם מֵאָה חָסֵר אַחַת, יָכוֹל לֹא יְהֵא סוֹתֵר, תַּלְמוּד לוֹמַר: ״וְהַיָּמִים הָרִאשׁוֹנִים יִפְּלוּ״ — מִכְּלָל דְּאִיכָּא אַחֲרוֹנִים, וְזֶה יֵשׁ לוֹ רִאשׁוֹנִים וְאַחֲרוֹנִים.

**William Davidson Edition - English:**
The *baraita* continues: If one **became ritually impure at the end of one hundred** days, that is, on the hundredth day, one **might** have thought **it should negate** the days he had counted. **The verse** therefore **states: “But the first days shall be void,”** indicating **by inference that there are** other days that can be called the **last** ones, **while this** nazirite **does not have last** days, as he has already completed the tally of his naziriteship. If **he became impure on the one hundredth day less one,** one **might** have thought **it should not negate** the days he had counted. **Therefore, the verse states: “But the first days shall be void,”** indicating **by inference that there are last** ones, **and this** nazirite **has first** ones **and last** ones.


###### Nazir 19b:4
[Nazir 19b:4](https://torahapp.org/share/book/Nazir/r/19b:4)

וְהָא, בְּטָמֵא שֶׁנָּזַר לָא מָצֵית אָמְרַתְּ, מִדְּקָתָנֵי ״הֲרֵינִי נָזִיר מֵאָה״, וְנִטְמָא בִּתְחִלַּת מֵאָה, וְקָתָנֵי ״עַד שֶׁיְּהוּ לוֹ יָמִים רִאשׁוֹנִים״, תְּיוּבְתָּא.

**William Davidson Edition - English:**
Abaye now concludes his objection to Rava: **But** with regard to **this** *halakha* of the *baraita*, **you cannot say** it is referring **to an impure** person **who took a vow of naziriteship from** the fact **that it teaches: I am hereby a nazirite** for **one hundred** days, **and he became impure** immediately **at the beginning** of the **one hundred,** indicating that it is discussing one who became impure after his term had already started. **And it** further **teaches: Until he will have “first days,”** which proves that Rabbi Eliezer states his *halakha* even with regard to a pure nazirite who later became impure. This is **a conclusive refutation** of Ulla, and his opinion is rejected.


###### Nazir 19b:5
[Nazir 19b:5](https://torahapp.org/share/book/Nazir/r/19b:5)

אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: הָלֵין יָמִים דְּקָאָמְרִינַן, דְּנָפֵק חַד וּמַתְחִילִין תְּרֵין, אוֹ דִּלְמָא דְּנָפְקִין תְּרֵין וּמַתְחִילִין תְּלָתָא? לָא הֲוָה בִּידֵיהּ, אֲתָא שַׁיְילֵיהּ לְרָבָא. אֲמַר לֵיהּ: ״יִפְּלוּ״ כְּתִיב.

**William Davidson Edition - English:**
**Rav Pappa said to Abaye: Those** first **days that we said** he must observe in ritual purity according to Rabbi Eliezer, does it mean **that one** day **has finished and a second has started,** so that if he became impure on the second day it negates his tally, **or perhaps** it means **that two** days **have finished, and a third has started,** which would mean it negates his tally only if he became impure after the beginning of the third day? An answer **was not available to him,** so Rav Pappa **went** to **ask Rava,** who **said to him:** It **is written:** “But the former days **shall be void [*yippelu*]”** (Numbers 6:12) in the plural, which means at least two days need to have passed.


###### Nazir 19b:6
[Nazir 19b:6](https://torahapp.org/share/book/Nazir/r/19b:6)

וְאִיצְטְרִיךְ לְמִיכְתַּב ״יָמִים״ וְאִיצְטְרִיךְ לְמִיכְתַּב ״יִפְּלוּ״, דְּאִי כְּתַב רַחֲמָנָא ״יָמִים״ וְלָא כְּתַב ״יִפְּלוּ״, הֲוָה אָמֵינָא: עַד דְּנָפְקִין תְּרֵין וְעָיְילִין תְּלָתָא, כְּתַב רַחֲמָנָא ״יִפְּלוּ״. וְאִי כְּתַב ״יִפְּלוּ״ וְלָא כְּתַב ״יָמִים״, הֲוָה אָמֵינָא אֲפִילּוּ חַד, כְּתַב רַחֲמָנָא ״יָמִים״.

**William Davidson Edition - English:**
The Gemara comments: **And it was necessary** for the verse **to write “days” and it was** also **necessary** for it **to write “shall be void”** in the plural. **For if the Merciful One wrote** in the Torah only **“days” and had not** also **written “shall be void”** in the plural, **I would say that** the *halakha* applies only **if two** days **have finished and a third has started. The Merciful One** therefore **wrote** in the Torah the plural form of **“shall be void.” And if** the Merciful One **wrote** in the Torah **“shall be void” and had not** also **written “days,” I would say even one** day, that is, the *halakha* applies even if he became ritually impure on the first day. **The Merciful One** therefore **wrote** in the Torah **“days,”** indicating that he must have observed at least part of the second day.


###### Nazir 19b:7
[Nazir 19b:7](https://torahapp.org/share/book/Nazir/r/19b:7)

**מַתְנִי׳** מִי שֶׁנָּזַר נְזִירוּת הַרְבֵּה, וְהִשְׁלִים אֶת נְזִירוּתוֹ, וְאַחַר כָּךְ בָּא לָאָרֶץ, בֵּית שַׁמַּאי אוֹמְרִים: נָזִיר שְׁלֹשִׁים יוֹם, וּבֵית הִילֵּל אוֹמְרִים: נָזִיר בַּתְּחִלָּה.

**William Davidson Edition - English:**
**MISHNA:** **One who vowed many** days of **naziriteship** while outside Eretz Yisrael, **and completed his naziriteship, and afterward came to Eretz** Yisrael, in order to bring the offerings at the end of his naziriteship, **Beit Shammai say:** He must be **a nazirite** for **thirty days,** so that he has observed a term of naziriteship in ritual purity in Eretz Yisrael, **and Beit Hillel say:** He is **a nazirite from the beginning,** that is, he must observe his entire naziriteship again.


###### Nazir 19b:8
[Nazir 19b:8](https://torahapp.org/share/book/Nazir/r/19b:8)

מַעֲשֶׂה בְּהֵילֵנִי הַמַּלְכָּה שֶׁהָלַךְ בְּנָהּ לְמִלְחָמָה, וְאָמְרָה: אִם יָבוֹא בְּנִי מִן הַמִּלְחָמָה בְּשָׁלוֹם — אֱהֵא נְזִירָה שֶׁבַע שָׁנִים. וּבָא בְּנָהּ מִן הַמִּלְחָמָה, וְהָיְתָה נְזִירָה שֶׁבַע שָׁנִים, וּבְסוֹף שֶׁבַע שָׁנִים עָלְתָה לָאָרֶץ, וְהוֹרוּהָ בֵּית הִלֵּל שֶׁתְּהֵא נְזִירָה עוֹד שֶׁבַע שָׁנִים אֲחֵרוֹת. וּבְסוֹף שֶׁבַע שָׁנִים נִטְמֵאת. וְנִמְצֵאת נְזִירָה עֶשְׂרִים וְאַחַת שָׁנָה. אָמַר רַבִּי יְהוּדָה: לֹא הָיְתָה נְזִירָה אֶלָּא אַרְבַּע עֶשְׂרֵה שָׁנָה.

**William Davidson Edition - English:**
The mishna cites a related story: **An incident** occurred **with regard to Queen Helene, whose son had gone to war, and she said: If my son will return from war safely, I will be a nazirite** for **seven years. And her son returned** safely **from the war, and she was a nazirite** for **seven years. And at the end of seven years, she ascended to Eretz** Yisrael, **and Beit Hillel instructed her,** in accordance with their opinion, **that she should be a nazirite for an additional seven years. And at the end of** those **seven years she became ritually impure,** and was therefore required to observe yet another seven years of naziriteship, as ritual impurity negates the tally of a nazirite. **And she was found to be a nazirite** for **twenty-one years. Rabbi Yehuda said: She was a nazirite** for **only fourteen years** and not twenty-one.


###### Nazir 19b:9
[Nazir 19b:9](https://torahapp.org/share/book/Nazir/r/19b:9)

**גְּמָ׳** קָתָנֵי רֵישָׁא: בֵּית שַׁמַּאי אוֹמְרִים: נָזִיר שְׁלֹשִׁים יוֹם, וּבֵית הִלֵּל אוֹמְרִים: נָזִיר בַּתְּחִלָּה. לֵימָא בְּהָא קָמִיפַּלְגִי, דְּבֵית שַׁמַּאי סָבְרִי: אֶרֶץ הָעַמִּים מִשּׁוּם גּוּשָׁהּ גָּזְרוּ עָלֶיהָ,

**William Davidson Edition - English:**
**GEMARA:** **The first clause** of the mishna **teaches** that **Beit Shammai say:** He must be **a nazirite** for **thirty days, and Beit Hillel say:** He is **a nazirite from the beginning.** The Gemara suggests a possible explanation of their dispute: **Let us say that they disagree about this,** that **Beit Shammai hold** that when the Sages declared that the **land of the nations** outside of Eretz Yisrael is impure, **they decreed** so **with regard to its earth.** In other words, they decreed that only the earth of the land of the nations is impure, but its airspace remains pure. If so, it is not a severe level of ritual impurity, and one who observed a vow of naziriteship outside of Eretz Yisrael is not considered to be impure to the extent that he would be required to start his naziriteship afresh once entering Eretz Yisrael,