## Nazir Daf 55a

###### Nazir 55a:1
[Nazir 55a:1](https://torahapp.org/share/book/Nazir/r/55a:1)

לֵימָא כְּתַנָּאֵי: הַנִּכְנָס לְאֶרֶץ הָעַמִּים בְּשִׁידָּה תֵּיבָה וּמִגְדָּל, רַבִּי מְטַמֵּא, וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה מְטַהֵר. מַאי לָאו: רַבִּי סָבַר מִשּׁוּם אַוֵּירָא, וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה סָבַר מִשּׁוּם גּוּשָּׁא?

**William Davidson Edition - English:**
**Let us say** that this is **parallel to** a dispute between ***tanna’im*,** as it is taught: With regard to **one who enters the land of the nations** not on foot but **in a chest, a box, or a cabinet, Rabbi** Yehuda HaNasi **deems** him ritually **impure. And Rabbi Yosei, son of Rabbi Yehuda, deems** him **pure. What, is it not** correct to say that they disagree in this regard: **Rabbi** Yehuda HaNasi, who deems him impure, **holds** that the Sages decreed impurity **with regard to the air, and Rabbi Yosei, son of Rabbi Yehuda, holds** that the Sages decreed impurity **with regard to the earth,** and consequently he is not impure, as the container prevents him from overlying the impurity?


###### Nazir 55a:2
[Nazir 55a:2](https://torahapp.org/share/book/Nazir/r/55a:2)

לָא, דְּכוּלֵּי עָלְמָא מִשּׁוּם גּוּשָּׁא. מָר סָבַר: אֹהֶל זָרוּק — שְׁמֵיהּ אֹהֶל, וּמָר סָבַר: לָא שְׁמֵיהּ אֹהֶל.

**William Davidson Edition - English:**
The Gemara rejects this suggestion: This is **not** necessarily the correct interpretation of their dispute, as one can say **that everyone** agrees that the decree is **with regard to the earth,** and their dispute concerns only the case of one who enters in a chest, a box, or a cabinet. One **Sage,** Rabbi Yosei, son of Rabbi Yehuda, **holds** that **a moving tent,** an item that serves as a tent as it passes over ritual impurity, **is called a tent,** and therefore a person who enters the land of the nations in a large container is protected from its impurity. **And** one **Sage,** Rabbi Yehuda HaNasi, **holds** that **a moving tent is not called a tent.** Consequently, nothing separates this individual from the impurity, and he becomes impure by overlying the land of the nations.


###### Nazir 55a:3
[Nazir 55a:3](https://torahapp.org/share/book/Nazir/r/55a:3)

וְהָתַנְיָא, רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: תֵּיבָה שֶׁהִיא מְלֵאָה כֵּלִים, וּזְרָקָהּ עַל פְּנֵי הַמֵּת בְּאֹהֶל — טְמֵאָה, וְאִם הָיְתָה מוּנַּחַת — טְהוֹרָה.

**William Davidson Edition - English:**
The Gemara asks: **But isn’t it taught** in a *baraita* that **Rabbi Yosei, son of Rabbi Yehuda, says: A box that is full of utensils that one threw over a corpse in a tent,** in such a manner that it overlay the corpse, **is impure,** and everything inside it is also rendered ritually impure, as it does not provide the protection of a tent. **And if it was placed down** and positioned as a tent over a corpse, **it is pure,** and its contents are protected from the impurity. This shows that according to the opinion of Rabbi Yosei, son of Rabbi Yehuda, a moving tent is not considered a tent, which contradicts the above claim.


###### Nazir 55a:4
[Nazir 55a:4](https://torahapp.org/share/book/Nazir/r/55a:4)

אֶלָּא: דְּכוּלֵּי עָלְמָא מִשּׁוּם אַוֵּירָא, וּמָר סָבַר: כֵּיוָן דְּלָא שְׁכִיחָא — לָא גְּזַרוּ בֵּיהּ רַבָּנַן, וּמָר סָבַר: אַף עַל גַּב דְּלָא שְׁכִיחָא — גְּזַרוּ בֵּיהּ רַבָּנַן.

**William Davidson Edition - English:**
In light of this argument, the Gemara concedes that the previous explanation of the dispute is incorrect. **Rather,** one must say **that everyone** agrees that the decree of impurity concerning the land of the nations is **with regard to its air, and** one **Sage,** Rabbi Yosei, son of Rabbi Yehuda, **holds** that **since it is not common** for one to move around in an enclosure, **the Sages did not decree** impurity **with regard to** this case. **And** one **Sage,** Rabbi Yehuda HaNasi, **holds** that **although it is not common the Sages** nevertheless **decreed** impurity **with regard to it.**


###### Nazir 55a:5
[Nazir 55a:5](https://torahapp.org/share/book/Nazir/r/55a:5)

וְהַתַּנְיָא: הַנִּכְנָס לְאֶרֶץ הָעַמִּים בְּשִׁידָּה תֵּיבָה וּמִגְדָּל — טָהוֹר, בְּקָרוֹן וּבִסְפִינָה וּבְאִיסְקַרְיָא — טָמֵא.

**William Davidson Edition - English:**
The Gemara adds: **And it is taught** in the *Tosefta* (*Oholot* 18:5) in accordance with this explanation of the opinion of Rabbi Yosei, son of Rabbi Yehuda: **One who enters the land of the nations in a chest, a box, or a cabinet** is **ritually pure.** If he was **in a wagon [*karon*], boat, or raft [*iskareya*],** he is **ritually impure.** The difference is that the latter vessels are commonly used to convey people.


###### Nazir 55a:6
[Nazir 55a:6](https://torahapp.org/share/book/Nazir/r/55a:6)

וְאִיבָּעֵית אֵימָא: הָכָא שֶׁמָּא יוֹצִיא רֹאשׁוֹ וְרוּבּוֹ לְשָׁם פְּלִיגִי.

**William Davidson Edition - English:**
**And if you wish, say** an alternative explanation of the dispute between Rabbi Yehuda HaNasi and Rabbi Yosei, son of Rabbi Yehuda. Both agree that the ritual impurity of the land of the nations is with regard to the earth, and a moving tent is considered a tent. Therefore, the person in question should be ritually pure according to both opinions. However, **here they disagree** with regard to a different issue, the concern **lest he remove his head and the majority of his body** from the chest, box, or cabinet **into there,** i.e., the land of the nations.


###### Nazir 55a:7
[Nazir 55a:7](https://torahapp.org/share/book/Nazir/r/55a:7)

וְהָתַנְיָא, רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: הַנִּכְנָס לְאֶרֶץ הָעַמִּים בְּשִׁידָּה תֵּיבָה וּמִגְדָּל — טָהוֹר, עַד שֶׁיּוֹצִיא לְשָׁם רֹאשׁוֹ אוֹ רוּבּוֹ.

**William Davidson Edition - English:**
**And it is taught** likewise in a *baraita* that **Rabbi Yosei, son of Rabbi Yehuda, says: One who enters the land of the nations in a chest, a box, or a cabinet is pure, unless he** actually **removes his head or the majority of his body into** the land of the nations. By contrast, Rabbi Yehuda HaNasi renders him ritually impure due to concern that one’s head might protrude from the container.


###### Nazir 55a:8
[Nazir 55a:8](https://torahapp.org/share/book/Nazir/r/55a:8)

וּמַתְחִיל וּמוֹנֶה. אָמַר רַב חִסְדָּא: לֹא שָׁנוּ אֶלָּא בִּנְזִירוּת מוּעֶטֶת. אֲבָל בִּנְזִירוּת מְרוּבָּה — מִיסְלָק נָמֵי סָלְקִין לֵיהּ.

**William Davidson Edition - English:**
§ The mishna taught that a nazirite who became ritually impure through sources of impurity that do not cause him to forfeit his naziriteship, including his days of leprosy, **starts counting** again from the day of his purification, as his period of impurity does not count toward his naziriteship. **Rav Ḥisda said: They taught** this *halakha* of a leper **only with regard to a short naziriteship** of thirty days, as he shaves his hair for purification from leprosy, and therefore he must count an additional thirty days to allow his hair to grow sufficiently to shave for his naziriteship. **However, with regard to a lengthy naziriteship,** when thirty days or more remain in his naziriteship after having shaved for his leprosy, those days **also count toward his** term, and he need not recount his days as a leper.


###### Nazir 55a:9
[Nazir 55a:9](https://torahapp.org/share/book/Nazir/r/55a:9)

מֵתִיב רַב שֵׁרֵבְיָא: מַתְחִיל וּמוֹנֶה מִיָּד, וְאֵין מְבַטֵּל בָּהֶן אֶת הַקּוֹדְמִין. בְּמַאי? אִילֵימָא בִּנְזִירוּת מוּעֶטֶת — קָבָעֵי גִּידּוּל שֵׂיעָר!

**William Davidson Edition - English:**
**Rav Sherevya raises an objection** from the mishna: **He starts counting immediately, and he does not negate the earlier** days due **to them. To what** case is the mishna referring? **If we say** it is referring **to a short naziriteship, he requires** a thirty-day period of **hair growth,** and as he shaved for purification of his leprosy, he must negate the earlier days as a practical manner, to enable his hair to regrow.