(Mishnah): If one said 'I am a Nazir for one long term' or 'I am a Nazir for one short term', even if he said 'from here to the end of the world', he is a Nazir for 30 days.

(Gemara) Question: Why is he a Nazir for only 30 days? He said 'until the end of the world'!

Answer #1: He meant, one (standard) Nezirus for me is like until the end of the world.

(Mishnah): If one said 'I am a Nazir from here until a certain place', we estimate how many days journey it is until that place;

If it is less than 30 days, he is a Nazir for 30 days. If it is more than 30 days, he is a Nazir for that time.

Question: Why don't we say that he meant, one (standard) Nezirus for me is like until that place!

Answer (Rava): The case is, he already started on the way.

Question: We should say that he accepted one term of Nezirus for each Parsah (the standard unit of distance, about four kilometers. This question is based on the Mishnah below (i:1), which holds that he accepted one Nezirus for each hair on his head.)

Answer (Rav Papa): It is in a place where a Parsah is not a standard unit of measure.

Question: We should say that he accepted one term of Nezirus for each lodging station (which are spaced a day's journey apart)!

(Mishnah): If one said 'I am a Nazir like the dirt of the ground', 'like the hairs on my head', or 'like the sand by the sea', he is a Nazir Olam, and shaves once every 30 days.

Answer #1: When he attributes the Nezirus to something that we can count, we say that he accepted one long Nezirus of that duration.

(Beraisa): If one said 'I am a Nazir all the days of my life' or 'I am a Nazir Olam', he is a Nazir Olam;

Even if he said '100 years' or '1000 years', he is not a Nazir Olam, rather a Nazir l'Olam (i.e. his term of Nezirus will never end).

Answer #2 (Rabah): Hairs of his head are different, for they are discrete (separated from each other).

Question: Also days are discrete - "it was evening and it was morning, one day"! (This separates it from the second day.)

Answer: Days are not discrete. The verse merely teaches that the evening is part of the coming day.

Answer #3 (Rava): There is no difficulty! The Seifa ('from here until the end of the world') applies to the Reisha, in which he said 'I am a Nazir for one term.'

(Mishnah): If one said 'I am a Nazir and one day' or 'I am a Nazir and one hour' or 'I am a Nazir once and a half', he is a Nazir twice.

(Gemara) Question: Why must the Mishnah teach all three cases?

Answer: Had it taught only 'I am a Nazir and one day', one might have thought that this is because Nezirus cannot be for one day, but if he said 'I am a Nazir and an hour', it suffices to add a 31st day for the extra hour;

Therefore it taught that 'I am a Nazir and one hour' makes him a Nazir twice.

Had it taught only 'I am a Nazir and one hour', we would have thought that because he is in any case imprecise (Nezirus is always a whole number of days), he is a Nazir twice, but if he said 'I am a Nazir once and a half', this can be fulfilled precisely, i.e. he will be a Nazir for 45 days!

The Mishnah teaches that in all cases, he is a Nazir twice.

(Mishnah): If one said 'I am a Nazir 30 days and an hour', he is a Nazir for 31 days, since a term of Nezirus is (a whole number of) days, not hours.

(Gemara - Rav): We can infer from the Mishnah that if he said 'I am a Nazir 30 and one days', he is a Nazir for 31 days. However, if he said 'I am a Nazir 30 days and one day', he is a Nazir twice.

Rav holds like R. Akiva, who expounds superfluous words.

(Mishnah - R. Akiva): One (who sold his house) did not sell the pit or cistern, even if he wrote 'the depth and height.' However, the seller did not retain a path to them, and he must buy this from the buyer;

Chachamim say, he retained a path to them;

R. Akiva agrees that if he said '(I sell the house) except for the pit and cistern', he retained a path to them.