Explanation: He expounds from "Yamim Tihyeh Ge'ulaso" that one who sells [a house in a walled city] may not redeem it less than two days [after selling it]. Also here, he should be permitted to trim his hair every two days!

We answer that in two days, his hair does not become heavy. Presumably, the Gezeirah Shavah was not received for this. Rather, [Rebbi learns from] the connotation of "Yamim";

This is a year, [like it says "Yamim] Tihyeh Ge'ulaso." He may redeem after two days, for the entire year, like it says afterwards "v'Im Lo Yiga'el Ad Melos Lo Shanah Semimah." This shows that he may redeem the entire year.

Inference: This connotes that at the end of every three months they went to lament.

Explanation: The Gemara answers that we do not know that they divided the years equally. Perhaps one time [they delayed] two months [between two successive journeys], and another time four months, and another time two months...

Therefore, we do not know how to learn. We should not learn from a place where it can be that the matter (interval) is not the same. Therefore, we learn from Batei Ir Chomah.

Question: Kohanim themselves we learn from a Stam Nazir from a Gezeirah Shavah "Pera-Pera", that they trim their hair once in 30 days. If so, we should learn from a Nazir Olam from a Stam Nazir, that it is 30 days!

Answer: It is unreasonable to [the Tana] to learn permanent Kedushah from temporary Kedushah;

Therefore, he learns from Kohanim, even though this is Lamed (learned) from Lamed (Kohanim themselves we learned from a Stam Nazir), because also Kohanim are permanent Kedushah.

Question: We should say that they differ about Korbanos! He brings [Korbanos] when he trims his hair, and they do not.

Answer: We ask how he differs regarding shaving. The verse says "at the end of days that he would shave." This implies that he delayed shaving [more than his brothers. Stam princes shave every Erev Shabbos].

Implied question: Why can't we say that it is 40 years from the kingship of David, and then Avshalom rebelled?

Answer: The verses connotes that [David] reigned five years after this episode - three years of famine, one year in which he counted Yisrael, and one in which he established Mishmaros (divisions of Kohanim. We know that David reigned 40 years in all.)

Explanation: The Gemara answers that it was 40 years from when they (Bnei Yisrael) requested a king;

Since they rebelled against the King of the world, [the verse] attributes the rebellion of Avshalom to their request for a king.

Explanation (cont.): This was in the 10th year of Shmuel. In his 11th year he established a king, and he (Sha'ul) ruled [the latter] half of [Shmuel's] 11th year, and two [more] years. It turns out [that Sha'ul died and David's reign began] four years after the request.

At the beginning of the 36th year of David, it was 40 years after the request, and afterwards Avshalom rebelled. That was a year of famine, and [the verse] calls it 40 years from the request;

According to this, he rebelled at the beginning of 40 years from the request. "At the end of 40 years" is not precise.

Remark: The Gemara explains the reason [according to Rav Mashnah and Bar Pada].

Explanation: This refers to Neziros written in Parshas Nazir. Corresponding to them, Stam Nezirus lasts 29 days.

Implied question: You find 30 when you count them!

Answer: "Nezer Elokav Al Rosho" is not counted. [Nezer is not from the root of Nazir, rather,] it is an expression of a crown, like the Targum [Yonason] "Kelila."

Explanation: Since it is for a Drashah, we do not join it to the count, and there are less than 29.

Assertion: Surely, it seems that if one said "I am a Nazir, and a Nazir", we do not need [a verse to teach about this]. This properly connotes that when he finishes his first Nezirus, he begins and counts the second;

We need the verse for when he said "I am a Nazir today, and a Nazir today." We should have said that only one Nezirus takes effect on him, since he said "today";

For this we need an extra verse [to teach] that Nezirus takes effect on Nezirus.

Explanation: There can be one or 10 [not for a Drashah]. It need not be precisely one. Since that one is (or those are) for the count, all are for the count;

Even though there is a Drashah for them, in any case they are included in the count.

Explanation: [The Mishnah] connotes that the Tana comes to teach the duration of Nezirus mid'Oraisa.

We answer that since on day 30 he shaves and brings Korbanos, and he may not drink wine or become Tamei until he brings Korbanos...

Therefore he taught 30 days, for the duration of Nezirus is until 30 days.

One cannot bring Korbanos on day 29, even according to Bar Pada, only on day 30.

Note: It seems that the following is a separate Dibur. It seems that Tosfos' text said "Havya Lei Kaparah", like the Rosh's text.)

Explanation: [The Gemara says that] it is a Kaparah because even a Nazir Tahor is somewhat of a sinner, for he pained himself [through abstaining] from wine.

Explanation: He should shave on day 30, since Nezirus finished in 29 days.

Explanation: The Reisha said that l'Chatchilah he may not [shave on day 30]. This is because when he says to be a Nazir for 30 full days, he cannot shave on day 30;

Chachamim decreed when he said Nazir Stam, that l'Chatchilah he shaves only on day 31, but b'Di'eved, if he shaves on day 30; he was Yotzei;

Note: Whenever we say "he shaves only on day..." or "he must shave on day...", this means that he cannot shave earlier. He may shave later.

This is Torah law. A Stam Nazir shaves on day 30.

Question: Why do we need to say that it is a decree due to when he said full [days]? We should say that it is a decree due to when he said 30, without "full"!

It is proven below from the second question that according to Bar Pada, who does not hold that Miktzas ha'Yom k'Kulo (part of the day counts like the whole day), when he said 30, mid'Oraisa he must shave on day 31!

Answer: Because we answer below according to Rav Masne that it is as if he said "full", for there we cannot answer with different words [that he said];

It teaches us that when he said extra words "30 days", it is as if he said full. In such a case, we cannot say Miktzas ha'Yom k'Kulo. It needed to say [that he said] 30;

Also here, we answer with the same words according to Bar Pada.

Explanation: Therefore, if he shaved on day 30, he was Yotzei, since he fulfilled part of the day in Nezirus. However, l'Chatchilah he shaves only on day 31;

Bar Pada does not hold that Miktzas ha'Yom k'Kulo. If he did, [he would hold that] even [if he shaved] on day 29 he was Yotzei;

The Tana taught that [if he shaved] on day 30 he was Yotzei. (This implies that on day 29, he was not Yotzei!)

Explanation: Granted, if day 30 is precise according to Bar Pada, who does not hold that Miktzas ha'Yom k'Kulo, this is fine.

Implied question: Above, he said that if he shaved on day 30 he was Yotzei!

Answer: There, he accepted Stam Nezirus, which is 29 days. Here that he said 30 days, the duration of Nezirus is all 30 days;

Therefore, if he shaved on day 30 he was not Yotzei, for he does not hold that Miktzas ha'Yom k'Kulo.

However, according to Rav Masne, this is difficult, even though he said 30 days. [Rav Masne] holds that we say Miktzas ha'Yom k'Kulo. If he shaved on day 30, why wasn't he Yotzei?

Explanation: We answer that he is like one who said full days;

I.e. even though our Mishnah taught Stam 30 days, even so, since he said 30 days, this is extra, for even Stam, according to Rav Masne it is 30 days;

When he said "I am a Nazir 30 days", it is as if he said full [days], and we cannot say Miktzas ha'Yom k'Kulo;

Therefore, if he shaved on day 30 he was not Yotzei.

Explanation #1: When he shaves the first on day 31, Nezirus finished, and he begins the second Nezirus the same day;

This is like one who accepted Nezirus in the middle of the day. That day counts like a whole day;

Therefore, on day 60 the two Neziros are finished. On day 61 he shaves for the second. Each shaving is on day 31,

Question: What does this Mishnah teach, according to Rav Masne? The Reisha explicitly taught that l'Chatchilah, one must shave on day 31!

Answer: The Seifa teaches that day 30 counts for here and here (the first and second Neziros), like we conclude below in the answer according to Rav Masne. We do not learn this from the Reisha.

Question: The Reisha is difficult for Bar Pada. He shaves for the first on day 31, and for the second on day 61.

Implied question: We asked like this against Bar Pada from the Reisha, and already answered that mid'Rabanan they decreed that l'Chatchilah he must shave on day 31. If so, what do we return to ask against him?

Answer: The Gemara is wont to ask like the first question, and answer it like the first answer, as long as it teaches [at least] a small Chidush that we did not hear from the Reisha;

Also here there is a small Chidush in the Seifa according to Bar Pada that is not in the Reisha, like we derive below in the conclusion of the answer;

We learn that Miktzas ha'Yom k'Kulo at the beginning of Nezirus according to Bar Pada, like one who accepted Nezirus in the middle of the day.

Implied question: That Chidush was not explained in the Seifa according to Bar Pada!

Answer: [Even so,] we must say that the Gemara relies on this.

Explanation #2: Granted, according to Rav Masne, this is fine. I.e. it taught that he shaves each Nezirus on day 31, i.e. the first on day 31, and the second on day 61.

Implied question: We learn from the Reisha that he shaves the first on day 31!

Answer: We need the Seifa to teach that that day 30 counts for here and here, i.e. for both Neziros, like we conclude below. However, according to Bar Pada, this is difficult.

Implied question: Also according to Bar Pada, he must shave on day 31 mid'Rabanan, like we answered above!

Answer: In any case, it is difficult for Bar Pada from the extra Mishnah;