Yerushalmi Nazir 2:10 ירושלמי נזיר ב׳:י׳

MISHNAH: “I shall be a nazir if a son is born¹²³An unspecified term, i. e., 30 days. to me and a nazir for 100 days.¹²⁴He starts this nezirut immediately.” If a son is born to him in less than 70 [days], he should not lose anything¹²⁵As explained in Note 122, he starts his nezirut, after his son’s birth he starts counting 30 days, brings his sacrifices and shaves, and then finishes the count of the days missing for the vow of 100 days.. After 70 [days], he reduces to 70 since no shaving is for less than 30 days¹²⁶If less than 30 days were left in his count of 100, he must observe nezirut for 30 days after his celebration for his son..

HALAKHAH: ““I shall be a nazir if a son is born to me,” etc. It is obvious that the end of a day is counted as a full [day]¹²⁷If the son was born towards the end of a day, that day counts as day 1 of the son’s nezirut which by Mishnah 9 starts automatically at the moment of birth.. Is the start of a day counted as a full day¹²⁸If the son was born during daytime and the father started the day as nazir on his own count, does the day also count as a full day for the father?? Is that not the Mishnah: “after 70 [days], he reduces to 70,” not even a part¹²⁹If part of the day is not counted as a full day then if the son was born on the 71^st day, no day would be lost. Since the Mishnah says that even in this case, a day is lost, it implies that without this rule the 71^st day would count for both neziriot. Therefore, the 70^th day counts for both. In the Babli, 15a, this a statement attributed to Rav.? This implies that the start of a day is counted as a full day.

If he was born on the eightieth day, he eliminates ten¹³⁰Since only the first 70 days of the father’s first nezirut are counted, the last 10 are disregarded. (A gloss in Tosaphot 13b, s.v. לאחר has a different explanation.). If he was born on the ninetieth day, he eliminates twenty. If he finished his nezirut and came to complete his son’s nezirut and became impure within the first ten days, he eliminates everything¹³¹If the son was born on the 90^th day of his nezirut and he starts counting his son’s days, as long as his 100 days are not completed, any impurity of the dead will invalidate all his nezirut (Mishnah 3:4). If the impurity occurs after he has counted 100 days, his days are immunized; the question is only what happens to the days he counts for his son.. Within the last twenty days? Rebbi Abba in the name of Rab and Rebbi Joḥanan both say, he eliminates thirty¹³²He has to keep 30 days in purity for his son and afterwards another thirty to finish his nezirut as prescribed in the Mishnah.. Rebbi Samuel said, he eliminates seven only¹³³Of his own completed count, only the seven days of impurity of the dead are invalidated, following R. Eliezer (Mishnah 3:3).. Samuel bar Abba asked before Rebbi Yose: Does Rebbi Joḥanan think that eliminating by a shaving knife is identical with substantial eliminating¹³⁴The nazir is forbidden to shave. If he shaves anyway, he loses 30 days of his count (Mishnah 6:5). But impurity of his body, called here “substantial”, invalidates everything from the start.? Rebbi Ze‘ira said, if Rebbi Joḥanan thought that eliminating by a shaving knife is identical to substantial eliminating, why would he say that he eliminates thirty¹³⁵Obviously, if the nazir for 100 days becomes impure (being defiled by a corpse) at any time before he has completed his count, he has to start a new count.? Should he not invalidate everything? Rebbi Abin bar Ḥiyya said before Rebbi Ze‘ira: Explain it if he was born on a day unsuitable to bring a sacrifice¹³⁶Everybody agrees that a defiled nazir has to start anew if he was defiled before he could have offered his sacrifices. Could one think of a situation where he had finished his count and still could not have offered sacrifices? The answer is negative.. Think of it, if he was born in the night¹³⁷No sacrifice can be offered in the night. Megillah 3:5,6 (73c 1. 8,10), Babli 20b, Sifra Ṣaw Pereq 18(7), based on Lev. 7:38., is that not unsuitable to bring a sacrifice? It is suitable; the night caused it. Think of it, if he was born on the Sabbath, is that not unsuitable to bring a sacrifice¹³⁸The only sacrifices possible on the Sabbath are those which are explicitly commanded for that day.? It is suitable; the Sabbath caused it. If he had finished his nezirut but did not manage to shave when [the son] was born on the Sabbath, is that not unsuitable to bring a sacrifice? It is suitable; the Sabbath caused it. If he had finished his nezirut but did not manage to shave before his son was born¹³⁹And automatically his new nezirut starts on the day of the birth. He now cannot bring the sacrifices for thr prior nezirut since this would involve shaving his hair., he celebrates one shaving for both. If he had dedicated his sacrifices but did not manage to shave before his son was born. There¹⁴⁰In Babylonia, they hold that not the dedication but rather the actual Temple ceremony determines the end of his nezirut., they say that he celebrates one shaving for both. Rebbi Joḥanan said, he shaves and then shaves a second time. A baraita disagrees with Rebbi Joḥanan: ¹⁴¹Tosephta 5:2, Babli 60b, Sifry Num. 38 (best Sifry text in Yalqut Šim‘ony Num. #709).“They asked¹⁴²In Sifry, the persons who ask are R. Eleazar ben Šamua‘ and R. Joḥanan the Alexandrian. Rebbi Simeon ben Ioḥai: Assume that he was both a nazir and a sufferer from scale disease¹⁴³While suffering from the disease, he is impure. The ritual of purification (Lev. 14) requires the healed patient to shave all his hair after a preliminary ceremony (14:8), undergo a week of quarantine, shave again, including even his eyebrows (14:9), and offer his sacrifices the next day (14:10). The only impurity forbidden to the nazir is the impurity of corpses; therefore, it is quite possible for a sufferer from scale disease to be a nazir (even though such a person could never shave before he is healed since he cannot enter the Temple precinct.), may he shave once and have it counted for his nezirut and his scale disease? He said to them: If he shaved¹⁴⁴Probably, the text of Tosephta and Sifry is better: “If each of them shaved …”. In the Babli: “If both of them shaved to grow or both of them to remove.” to remove hair, you would be correct. But the nazir shaves to remove hair whereas the sufferer from scale disease shaves¹⁴⁵After the preliminary ceremony, he shaves to have his hair grow to be shorn after a week. to have hair grow. They said to him, if it cannot be counted for the days of his completeness¹⁴⁶The impurity of the sufferer from scale disease varies with his status. It is a minor impurity as long as the diagnosis of his sickness is only tentative (Lev. 13, passim), it is severe while his diagnosis is complete (Lev. 13:45,46), and it is minor again during his quarantine in the process of purification. What Yerushalmi, Tosephta, and Sifry call גמרו “his completeness (of diagnosis)”, the Babli calls חֲלוּטוֹ “his absoluteness”., should it not be counted for the days of his count¹⁴⁷Of his quarantine, after which he has to shave again. (But then he shaves after 7 days, not at least 30 days as required for a nazir.)? Both of them shave to remove hair. (They said to him¹⁴⁸This must read: He said to them (as in Tosephta and Sifry).. If both of them shaved before the sprinkling of the blood, you would be correct. But the nazir shaves before the sprinkling of the blood and the sufferer from scale disease shaves after the sprinkling of the blood! They said to him, if it cannot be counted for the days of his completeness, should it not be counted for the days of his count? Both of them shave before the sprinkling of the blood!)¹⁴⁹The passage in parentheses is hopelessly corrupt. It is missing in Tosephta and Sifry. One should read with the Babli: “But the nazir shaves after the sprinkling of the blood and the sufferer from scale disease shaves before the sprinkling of the blood.” The nazir shaves after the sacrifices have been brought (Num. 6:18) while the person healed from scale disease shaves the day before he brings his sacrifices. The problem is that the students declare that both the nazir and the sufferer from scale disease in his preliminary purification shave before the sprinkling of the blood; this seems to presuppose the uncorrected reading in the preceding sentence. The only way to make sense of the statement is also to emend this sentence: “Both of them shave after the sprinkling of the blood,” and to refer to the blood of the bird used in the preliminary ceremony of the sufferer from scale disease (Lev. 14:7). He said to them, if both shaved before they immerse themselves in water, you would be correct. But the nazir shaves before he immerses himself in water and the sufferer from scale disease shaves after he immerses himself in water¹⁵⁰One has to read (with the parallel sources): “But the nazir shaves after he immerses himself in water and the sufferer from scale disease shaves before he immerses himself in water.” The nazir shaves in the Temple, therefore he had to immerse himself in water to be able to enter the Temple. The sufferer from scale disease is required to shave before he immerses himself (Lev. 14:9).. They said to him, the matter is settled. It cannot be counted for the days of his completeness, it cannot be counted for the days of his count. It cannot be counted for purification; it cannot be counted for impurity¹⁵¹Probably one should read with Tosephta and Sifry: תַּקִּין הַדָּבָר. לֹא עוֹלֶה בִּימֵי גְמָרוֹ עוֹלֶה בִּימֵי סְפִירוֹ. לֹא עוֹלֶה בְטָהֵר עוֹלֶה בְטָמֵא. “It does not count in the days of his completeness; it counts in the days of his count. It does not count if [the nazir] is pure; it counts if he is impure.” The impure nazir shaves on the seventh day of his purification; this may be before he immerses himself. He has to shave before he brings his sacrifice on the eighth day. Therefore, a healed sufferer from scale disease who also is an impure nazir may combine his first shaving for his healing together with the shaving for his impure nezirut.. That is, if he was a nazir and sufferer from scale disease. But if he was a nazir and nazir, he may shave once for both.¹⁵²This sentence, which is not in any of the other sources, supports the Babylonians and contradicts R. Joḥanan.” What does Rebbi Joḥanan do with this? He explains that they disagree with Rebbi Simeon ben Laqish¹⁵³Since the baraita is declared to be R. Simeon ben Laqish’s personal opinion, it is a minority opinion which does not represent practice..