Implied question: The Seifa teaches that if he shaved for the first on day 30, he shaves for the second l'Chatchilah on day 60;

This teaches that the end of day 30 counts towards the second Minyan (required number of days) of Nezirus, and part of the day counts like a whole day. We do not learn this from the Reisha;

Just the contrary, Bar Pada holds that we do not say Miktzas ha'Yom k'Kulo at the end of Nezirus, and even so, [here] we consider him like one who accepted Nezirus in the middle of the day! (It counts like a whole day.)

Answer: The Makshan does not consider this to be a Chidush. Obviously, one may accept Nezirus in the middle of the day (and it counts like a whole day), for he was not engaged in Nezirus initially, and the [beginning] of his Nezirus is evident to all;

However, here he conducted Nezirus until midday. One might have thought that it does not count for him [for the second Nezirus], for his Nezirus is not evident;

[The Seifa] teaches that this is not so. Even so, it counts for both.

Inference: The duration of Nezirus is 29 days. Therefore, it says that if he shaved the first on day 30, he was Yotzei;

In the Reisha, l'Chatchilah he must shave on day 31. It is as if he said full [days]. This is merely mid'Rabanan;

We decree Stam Nezirus due to when he said full. Then, he must shave on day 31, like we answered also in the Reisha.

Explanation: It says that if he shaved the first on day 30, he was Yotzei. This shows that he can shave on day 30;

Rav Masne can answer that day 30 counts for both. I.e. therefore we can say that if he shaved the first on day 30, he was Yotzei, for Miktzas ha'Yom k'Kulo;

Part [of the day] counts for the first Nezirus. Therefore, b'Di'eved he was Yotzei. L'Chatchilah we require 31 days, for the duration of Nezirus is 30 days, like we answered also for the Reisha;

He shaves the second l'Chatchilah on day 60, because the end of the day counts for the beginning of the second Nezirus, like we find regarding one who accepts Nezirus in the middle of the day;

It turns out that day 30 is the beginning of the second Nezirus. Therefore he shaves the second l'Chatchilah on day 60.

Explanation (cont.): We ask against Rav Masne, what does the Tana teach? [If it is that we] say Miktzas ha'Yom k'Kulo, we learn this from the Reisha!

It teaches that one who said Hareini Nazir, he shaves on day 31. If he shaved on day 30 he was Yotzei. According to Rav Masne, this is because Miktzas ha'Yom k'Kulo!

We answer that from the Reisha, we learn only that part of day 30 counts for one Nezirus that he vowed;

However, for two Neziros, like in the Seifa, that the beginning of day 30 counts for the end of the first Nezirus, and the end of the day counts for the beginning of the second Nezirus, i.e. [day 30] count for both of them, we do not learn [from the Reisha].

Question: Also according to Bar Pada, we can ask what is the Chidush!

If it teaches that if he shaved on day 30 he was Yotzei, the Reisha explicitly taught this! If he shaved on day 30 he was Yotzei.

Answer: We must say that also according to Bar Pada, there is a Chidush in the Seifa that we do not learn from the Reisha. It taught that if he shaved for the first on day 30, he shaves for the second l'Chatchilah on day 60;

This is because the second Nezirus began on day 30 after shaving for the first. We learn that the end of the same day counts towards the second Nezirus;

It turns out that day 60 is day 31 from the start of the second Nezirus.

Implied question: We do not say Miktzas ha'Yom k'Kulo according to Bar Pada on day 30 to complete the past Nezirus!

Answer: Even so, he agrees that Miktzas ha'Yom k'Kulo helps to begin the second Nezirus, like we find regarding one who accepted Nezirus in the middle of the day. It is obvious that it counts for him like a whole day;

We do not learn this from the Reisha. There is a small Chidush in the matter. One might have thought that when he was not engaged in Nezirus, and [the beginning of] his Nezirus is evident to all, then Miktzas ha'Yom k'Kulo at the beginning of Nezirus;

However, here that he conducted Nezirus until midday, I would say that it does not count for him [for the second Nezirus], for it is not evident. [The Seifa] teaches that this is not so. If he shaved on day 59, he was Yotzei, for day 30 counts for both

Explanation: The Tana needs to teach that day 30 counts for both, for the first shaving was on day 30...

Also the second shaving, which was on day 59, is the day that completes 30 days from the day he shaved for the first [Nezirus].

Therefore, we must give a reason for his words, and say that day 30 counts, i.e. for both.

Explanation (cont.): However, according to Bar Pada, why do we need this? He says that the duration of Nezirus is 29 days. Why must the Tana elaborate and give a reason for his words, that day 30 counts? Every shaving was on day 30 [before Chachamim decreed].

Obviously [even mid'Rabanan] he was Yotzei b'Di'eved, since the Torah requires only 29 days!

Explanation: From here I (Bar Pada) derive that the duration of Nezirus is 29 days, since it says that day 30 counts towards the Minyan. This connotes that it counts towards the latter Minyan;

Inference: It does not count towards the first Minyan, since the Tana is not so lenient to count the day for both.

Explanation: He became Tamei during his Nezirus. (Therefore, according to Rav Masne the entire count is cancelled.)

Question: This is not fine for Rav Masne! Above, we said that he holds that the first Tana holds that Miktzas ha'Yom k'Kulo. If so, when he fulfilled part of the day (in Taharah), his Nezirus finished. Only seven days should be cancelled!

Answer: We say that Miktzas ha'Yom k'Kulo, i.e. regarding shaving and bringing Korbanos. If he shaved on day 30, b'Di'eved he was Yotzei if he did not become Tamei;

However, if he became Tamei on day 30 before shaving, and bringing Korbanos, we do not say Miktzas ha'Yom k'Kulo to consider it like he became Tamei on day 31;

Rather, surely [it is considered that] he became Tamei during his Nezirus, and he cancels everything, since he did not complete his entire Nezirus in Taharah.

Question: We should challenge Rav Masne also from the Mishnah below (16a), "I am a Nazir for 100 [days]", if he became Tamei on day 100, the entire count is cancelled;

[If he became Tamei on day] 101, 30 days are cancelled. What is the reason? His Nezirus finished. Even according to Rav Masne, only seven days should be cancelled!

Answer: This is what the Gemara says! Granted, according to Rav Masne, it is fine both in the Reisha, in which he became Tamei on day 30, the entire count is cancelled mid'Oraisa...

Also the Seifa [is fine]. It teaches that he became Tamei on day 101. It says that 30 days are cancelled.

Implied question: His vow finished! (Why are 30 days cancelled?)

Answer: This is mid'Rabanan, because day 101, which is the day he brings Korbanos, we decree [when he becomes Tamei on this day] due to day 30, which is the [first] day that he may shave mid'Oraisa;

There (if he became Tamei on day 30), all 30 days are cancelled retroactively mid'Oraisa.

Now it is fine for Rav Masne, both the Reisha and Seifa, like I explained.

Assertion: It seems that also [if he became Tamei on] day 31, all 30 days are cancelled. [This is a decree] due to day 30.

Support: Below, it says that if he became Tamei on day 31, the entire count is cancelled.

Distinction: However, according to Bar Pada both the Reisha and Seifa are difficult. Why are 30 days cancelled, whether he became Tamei on day 30 or on day 101? His vow was totally finished!

Suggestion: He can say that when he became Tamei on day 30, he cancels [everything] mid'Rabanan, for mid'Rabanan he must conduct Nezirus 30 days, like we said above according to Bar Pada!

Rejection: [This is difficult, for] even so, when he became Tamei on day 101, it is improper to decree due to day 30, since it itself (Stirah when he became Tamei on day 30) is mid'Rabanan!

Explanation: The Gemara answers that Bar Pada can say "the Seifa is like me." It teaches that R. Eliezer says that only seven days are cancelled;

I.e. he does not cancel his Nezirus at all retroactively, for it was finished in 29 days. When he became Tamei on day 30 however, seven days are cancelled;

This is because he cannot bring Korbanos until he becomes Tahor from this Tum'ah. He needs Haza'ah (sprinkling with Mei Chatas) on the third and seventh days in order to bring his Korbanos in Taharah;

Seven days are cancelled, because he may not drink wine of become Tamei Mes until he brings his Korbanos.

Question: Still, why does Bar Pada abandon Rabanan, and follow R. Eliezer?

Answer: Bar Pada holds that since R. Eliezer holds that the duration of Nezirus is 29 days, also Rabanan say so. We find that they argue only about Stirah;

According to R. Eliezer, only seven days are cancelled. Rabanan hold that 30 days are cancelled.

The 30 days that are cancelled, this is only mid'Rabanan. It is a decree mid'Rabanan when he said Nezirus Stam, due to when he said 30 full days;

Then, surely the entire count is cancelled according to everyone, for he became Tamei within the days of his Nezirus!

R. Eliezer does not decree. Therefore, only seven days are cancelled.

Implied question: Below, when he became Tamei on day 101, why are 30 days cancelled?

Answer: Bar Pada must reject [the proof from there] and say that also this is mid'Rabanan. It is all one decree. If not for this (Stirah of 30 days when he becomes Tamei on day 101), also this [decree of Stirah when he becomes Tamei on day 30] would not last (people would not fulfill it).

If there is no Stirah of 30 days when he becomes Tamei on day 101, people will come to say that similarly, 30 days are not cancelled when he becomes Tamei on day 30.

Explanation: Now [the Gemara] returns to Rav Masne, and resolve R. Eliezer according to Rav Masne;

Just like according to Rabanan, the duration of Nezirus is 30 days, also according to R. Eliezer. Just the contrary, from Rabanan we learn about R. Eliezer, for they do not argue about the duration of Nezirus.

Question: If so, according to R. Eliezer all 30 days should be cancelled!

Answer: R. Eliezer holds that Miktzas ha'Yom k'Kulo, even if he became Tamei before bringing Korbanos;

Since he fulfilled Nezirus on part of day 30, and afterwards he became Tamei, it is considered as if he became Tamei on day 31. Therefore only seven days are cancelled.

Question - Citation (19b): "veha'Yamim ha'Rishonim Yiplu" implies that there are latter days. This one [who became Tamei on the last day of Nezirus] does not have [at least two] latter days! (If so, his first days should not be cancelled.)

Answer: This reasoning helps only so that [all] 100 are not cancelled, but 30 days are cancelled.

Rabanan hold that we do not apply Miktzas ha'Yom k'Kulo when he became Tamei before bringing Korbanos. Therefore, all 30 days are cancelled.

Conclusion: This is what Rabanan and R. Eliezer argue about according to Rav Masne.

Explanation: We ask against Rav Masne [who says that Miktzas ha'Yom k'Kulo].

Citation of Gemara: If you think that Miktzas ha'Yom is not k'Kulo...

Explanation: I.e. according to Bar Pada, the entire count of 100 days should be cancelled!

Explanation: [Reish Lakish says that] really, it is like Bar Pada. If you will ask, the entire count should be cancelled...

The verse says... the Torah said that if he became Tamei on Yom Melos, i.e. day 100, the day his Nezirus finishes, he gets the law of a Nazir;

I.e. he fulfills another statute of Stam Nezirus of 30 days. It is a Gezeras ha'Kasuv that he does not cancel the entire count.

Question: According to Bar Pada, according to R. Eliezer, when he became Tamei on day 30, why are only seven days are cancelled? He should cancel 30 days, like Reish Lakish [expounds], "give to him the law of a Nazir"!

Answer: There it was after Melos according to Bar Pada, for Bar Pada holds that Stam Nezirus is 29 days.

Question: This is fine for Bar Pada. However, according to Rav Masne, who says according to R. Eliezer that Miktzas ha'Yom k'Kulo even when he became Tamei before bringing Korbanos, on day 100 only seven days should be cancelled!

Answer #1: We must say with difficulty that now we discuss when he said "I am a Nazir for 100 full days." Now, we cannot say Miktzas ha'Yom k'Kulo, since he said "full";

In any case, he does not cancel all the days, due to Reish Lakish's Drashah when he became Tamei on Yom Melos. It is a Gezeras ha'Kasuv that only 30 days are cancelled.

Objection #1: Our Mishnah Stam taught 100 days. It did not teach "full"!

Objection #2: Why does R. Eliezer distinguish between one who became Tamei on day 30, who cancels only seven days, and one who became Tamei on day 100, who cancels 30 days?

He should distinguish within the case of becoming Tamei on day 100 itself! When is this? It is when he said "full". If he did not say "full", he cancels only seven days, for Miktzas ha'Yom k'Kulo!

Answer #2 (R. Peretz): Our Mishnah discusses one who said "100 days." He did not say "full";

Question: This is difficult for Rav Masne according to R. Eliezer. Since he says Miktzas ha'Yom k'Kulo even when he became Tamei on day 100, he should cancel only seven days!

Answer: This is not difficult. This answer that Reish Lakish gave is according to both (Bar Pada and Rav Masne). It is a Gezeras ha'Kasuv to cancel 30 days;

You are forced to say that it refers to Yom Melos when he became Tamei on day 100. Even though Miktzas ha'Yom k'Kulo, we do not say that it is as if he became Tamei on day 101, which is after Yom Melos, and [then] he cancels only seven days.

Proof: Also if he did not become Tamei, he needed to complete the entire 100th day. If so, it is Yom Melos. It is a Gezeras ha'Kasuv that one who becomes Tamei on Yom Melos cancels 30 days.

Question: Also in the Reisha, when he became Tamei on day 30, according to R. Eliezer why does he cancel only seven days? He should cancel all 30, because he became Tamei on Yom Melos!

Answer: The verse connotes that we discuss one who specified his Nezirus, and not a Stam Nazir;

Since it says "if he became Tamei on Yom Melos, give to him the law of a Nazir", i.e. Stam Nezirus, this implies that until now we do not discuss Stam Nezirus;

However, when he vowed Stam Nezirus, we do not discuss this at all, that if he became Tamei on Yom Melos, we should give to him another term of a Stam Nazir;

Surely we do not give to him [another] 30, since Rav Masne holds that Miktzas ha'Yom k'Kulo;

According to Bar Pada, Nezirus is 29 days. Therefore, only seven days are cancelled according to R. Eliezer.

Distinction: However, the Seifa discusses when he explicitly vowed 30 [days]. Then, he is not a Stam Nazir, for he specified 30 days;

In that case, R. Eliezer agrees that if he became Tamei on day 30, 30 days are cancelled, for the verse "Zos Toras ha'Nazir" applies also to him.

Explanation: [We would say that] Stam Nezirus is two days;

The Torah said "Kadosh Yihyeh Gadel Pera", and Gidul (growth) is not less than 30 days, like the Gematriya of Yihyeh.

Explanation: This refers to a month. Sometimes it is 30 days, and sometimes it lacks one [day].

Explanation: [Rav Masne holds like R. Yoshiyah], who expounds "Yihyeh". Bar Pada holds like R. Yonason, who expounds Ad Melos, v'Lo Ad biChlal (not the day of Melos itself), i.e. 29 days.

[We answer that] Rav Masne can say that all agree that [Nezirus is] 30 [days], like himself. R. Yoshiyah holds everywhere Ad v'Lo Ad biChlal. Therefore, it needed to say Yihyeh [to teach 30];

R. Yonason holds everywhere Ad v'Ad biChlal. He does not need Yihyeh [to teach 30]. Rather, he learns from Ad Melos;

Bar Pada must say that Tana'im argue about this.

Explanation: [We should say that] Shabbos completes the week.

Explanation: All the days of the weeks are complete with Shabbos. (Every week, it complete the seven days.) However, regarding months, there are full [months] and deficient.