MISHNAH. IF HE SAYS, 'I INTEND TO BE A NAZIRITE FOR ONE LONG [PERIOD,' OR] 'I INTEND TO BE A NAZIRITE FOR ONE SHORT [PERIOD],' THEN EVEN [IF HE ADDS, 'FOR AS LONG AS IT TAKES TO GO] FROM HERE TO THE END OF THE EARTH,' HE BECOMES A NAZIRITE FOR THIRTY DAYS.
GEMARA. Why is this so? Has he not said, 'from here to the end of the earth'?4 — His meaning is: For me this business is as lengthy as if it would last from here to the end of the earth.
We have learnt: [If a man says,] 'I wish to be a nazirite as from here to such and such a place,' we estimate the number of days' journey from here to the place mentioned, and if this is less than thirty days, he becomes a nazirite for thirty days; otherwise he becomes a nazirite for that number of days.5 Now why should you not say in this case also that [his meaning is]: For me, this business seems as if it would last from here to the place mentioned?6 — Raba replied: We assume that [when he made the declaration] he was setting out on the journey.7 Then why should he not [observe a naziriteship of thirty days] for each parasang?8 R. Papa said: We speak of a place where they do not reckon [distances] in parasangs. Then let him [observe a naziriteship] for every stage [on the road]; for have we not learnt that [a man who says,] 'I intend to be a nazirite as the dust of the earth,' or 'as the hair of my head,' or 'as the sands of the sea,' becomes a life-nazirite, polling every thirty days?9 — This [principle]10 does not apply to [a nazirite vow in which] a definite term is mentioned,11 and this has indeed been taught [explicitly]: [A man, who says,] 'I intend to be a nazirite all the days of my life,' or 'I intend to be a life-nazirite,' becomes a life-nazirite,12 but even [if he says] 'a hundred years,' or 'a thousand years,' he does not become a life-nazirite,13 but a nazirite for life.14
Rabbah said: Hairs are different [from parasangs or stages], since each is separate from the others.15
In the case of days, do we not find the verse, And there was evening and there was morning, one day?16 — There it is not because [days] are discrete entities [that the verse says one day] but to inform us that a day with the night [preceding it] together count as a day,17 though they are really not discrete entities.
Raba said: Why raise all these difficulties? The case [in which he says 'FROM HERE TO THE END OF THE EARTH'] is different, because he has already said: I INTEND TO BE A NAZIRITE FOR ONE [SINGLE PERIOD].
MISHNAH. [IF A MAN SAYS] 'I INTEND TO BE A NAZIRITE, PLUS ONE DAY,' OR 'I INTEND TO BE A NAZIRITE, PLUS AN HOUR,' OR 'I INTEND TO BE A NAZIRITE, ONCE AND A HALF,' HE BECOMES A NAZIRITE FOR TWO [PERIODS].
GEMARA. What need is there [for the Mishnah] to specify all these cases?18 — They are all necessary. For had it mentioned only, 'I INTEND TO BE A NAZIRITE, PLUS ONE DAY,' [it might have been thought] that here only do we apply the rule that 'there is no naziriteship for a single day,' and so he must reckon two [periods], whereas [when he says] 'I INTEND TO BE A NAZIRITE, PLUS AN HOUR,' he is to reckon thirty one days. So this case is mentioned explicitly.
Nazir 7bAgain, if it had simply added, '[I INTEND TO BE A NAZIRITE] PLUS AN HOUR,' [it might have been thought that he must count two periods] because he was [clearly] not speaking with precision,1 whereas the expression 'ONCE AND A HALF' is precise, and it might therefore have been thought that he should not reckon two [periods].2 And so we are told that in each case, he becomes a nazirite for two periods.
MISHNAH. [IF A MAN SAYS,] 'I INTEND TO BE A NAZIRITE FOR THIRTY DAYS PLUS AN HOUR,' HE BECOMES A NAZIRITE FOR THIRTY-ONE DAYS, SINCE THERE IS NO NAZIRITESHIP FOR HOURS.
GEMARA. Rab said: This applies3 only when he says, 'thirty-one days,' but if he says, 'thirty days plus one day,' he becomes a nazirite for two periods.4 Rab follows R. Akiba whose method it was to lay stress on superfluities of expression, as we have learnt: [If a man sells a house, the sale includes] neither the cistern nor the cellar, even though he inserted the depth and the height [in the deed of sale]; he must, however, purchase for himself a right-of way.5 This is the opinion of R. Akiba, but the Sages say that he need not purchase a right-of-way for himself.6 R. Akiba does admit, however, that if he explicitly excludes [pit and cellar], he does not have to purchase a right-of-way.7
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