Explanation: He must shave at the end of Yemei Chaluto, like it says "v'Chibes ha'Mitaher Es Begadav v'Gilach Es Kol Se'aro";

However, there is no Tiglachas Taharah of a Metzora. Also the second shaving after Yemei Sifro (the seven days he counts between shavings) is amidst Tum'ah, for also during Yemei Sifro, he is Metamei people through touching.

Explanation: Really, I can say that [the Beraisa] discusses Tiglachas Tum'ah;

You said [to reject this] that there is Tiglachas Tum'ah also during Yemei Chaluto. [I answer that the Beraisa] discusses Tiglachas Nezirus. A Nazir in a cemetery, his hair is proper to be shaved due to Nezirus;

During Yemei Chaluto, he does not need Tiglachas Tum'ah due to Nezirus, rather, due to his Tzara'as. This does not pertain to Nezirus at all. Therefore, his days do not count for his Nezirus.

Explanation: [The verse discusses] one who began to count Nezirus in Taharah, and afterwards became Tamei, like it says "veha'Yamim ha'Rishonim Yiplu."

Explanation: Likewise, [Nazir b'Kever] is excluded from Asham, which is written there.

Support: Our Mishnah says that Nazir b'Kever does not bring Korban Tum'ah, for the verse excludes him, like we expound here.

Explanation: Had the verse not excluded [a Tamei who accepted Nezirus, we would learn from a Kal va'Chomer]. A Tahor who became Tamei must [shave and bring birds], i.e. his Tum'ah obligated him to do so;

All the more so, when he was Tamei from the beginning, for he is more Tamei, his Tum'ah obligates him all this!

It says "v'Tamei Rosh Nozro." This is extra [to exclude one who was Tamei from the beginning], for it could have [omitted this, and] said 'v'Chi Yamus Mes Alav b'Fesa Pis'om v'Gilach Rosho.'

Explanation: It says "uva'Yom ha'Shmini Yavi Shtei Sorim... v'Chiper Alav me'Asher Chata Al ha'Nafesh v'Kidash Es Rosho ba'Yom ha'Hu";

This teaches that [he begins counting] on day eight, which is when he brings his Korbanos, like it explains below.

Explanation: The verse discusses [the day he shaves,] i.e. the seventh. Below, the Gemara explains the reason.

Reference: This is in the first Perek of Kerisus (9a).

Explanation: [It is from day seven,] for he begins to count Nezirus on day seven.

Explanation: E.g. he became Tamei on day seven, and again became Tamei on day seven, i.e. at the end of seven days [from the previous Tum'ah] after he received Haza'ah [on day three, and] a second time [on day seven] and immersed;

Immediately after [the second] Haza'ah and Tevilah, Nezirus Taharah takes effect on him that day, for day seven counts towards 30;

When he became Tamei on day seven, since Nezirus Taharah already took effect on him, it is considered a new Tum'ah;

Distinction: This is unlike when he became Tamei on day six. Surely that is one long Tum'ah, since Nezirus Taharah did not yet take effect on him.

Observation: In any case, he exempts himself from another Korban Tum'ah, since he became Tamei on the seventh, and there was no time [before he became Tamei] on the day proper to bring his Korbanos, for that is on day eight.

Explanation: [It cannot be Rebbi, for] he says that he does not begin to count Nezirus Taharah until day eight. It is all a long Tum'ah, for he never had a chance to begin Nezirus;

It is as if he became Tamei on day six. Why does [the Tana] call it many Tum'os?

If he became Tamei on day eight... since there was a time [before he became Tamei] proper to bring his Korbanos, it is as if he became Tamei after bringing his Korbanos. Surely, he must bring another Korban Tum'ah.

Explanation: It says in this verse immediately "v'Kidash Es Rosho ba'Yom ha'Hu", i.e. the day he atones for him, which is the eighth.

Explanation: It would be obvious that we refer to day eight, which the verse was discussing. Why does it say "ba'Yom ha'Hu"? Since we do not need it to teach about the eighth, we use it to teach about the seventh (that he begins Nezirus Taharah on the seventh).

Explanation: Automatically, we know that it refers to the eighth.

Explanation: The simple meaning of the verse connotes that Nezirus does not take effect on him until he atones with Olah and Chatas, which are written in the verse before "v'Kidesh Rosho";

Now, the extra words ba'Yom ha'Hu teach that Nezirus takes effect on him on day eight, even though he did not bring his Korbanos.

Explanation: [If he became Tamei on the eighth night,] Nezirus takes effect on him before bringing his Korbanos. The text does not say "d'Chaza". (It says so in Kerisus 8a, regarding seeing emissions. It does not apply to Tum'ah.)

I.e. since we include according to Rebbi on day eight, even though he did not bring his Korbanos, if so also on the eighth night Nezirus takes effect on him, and it pertains to day eight.

Now we can establish our Mishnah like Rebbi, e.g. he became Tamei on night eight. Since Nezirus takes effect on him, this is considered many Tum'os;

In any case, he exempts himself through one Korban Tum'ah, since there was no time [before he became Tamei] proper to bring his Korbanos, since we do not offer Korbanos at night, due to "b'Yom Tzavoso."

Inference: Since [Rav Chisda] did not establish our Mishnah like this, we should infer that he holds that night is not Mechusar Zman.

This does not mean that he can offer Korbanos at night. Rather, it is considered that there was time proper to offer his Korbanos, and he is not exempt through one Korban Tum'ah.

Explanation: Therefore, [whether or not we say that night is Mechusar Zeman,] we cannot establish it like Rebbi.

The text: If you will say that night is Mechusar Zeman, when is the time to bring the Korban? It is in the morning. Also Nezirus does not take effect until morning.

Source: It says "v'Chiper... v'Kidash - at a time proper to bring the Korban, Nezirus Taharah takes effect;

When he became Tamei at night, there were not many Tum'os, rather, a long Tum'ah.

If he holds that night is not Mechusar Zeman, and night is considered a time proper to offer, also Nezirus [Taharah] takes effect due to this, and he is liable a Korban for each one.

Rejection: This text is wrong. In the entire Gemara, it says "Gufa" only when the Gemara brings a teaching or Beraisa first by the way, then returns and says Gufa to explain the teaching or Beraisa;

However, this Beraisa, the Gemara did not bring it at all above. Rather, it is from (i.e. the same as) the Gemara's words above. It said "if you will say that he became Tamei on day seven..."

Explanation: Even though he holds that Nezirus Taharah takes effect on him from day seven, since he became Tamei before dawn of the eighth, the time proper to bring his Korbanos, he is exempt through one Korban for many Tum'os;

However, when he became Tamei on the eighth, and again became Tamei on the eighth, since there was a time proper to bring his Korbanos, he brings a Korban for each one.

Inference: This seems to connote that he starts to count his Nezirus Taharah on the eighth.

Rejection: We cannot say so, for if Nezirus Taharah takes effect only on the eighth, if so, when he becomes Tamei on the eighth, he cancels only one day;

He would not be obligated a Korban Tum'ah according to R. Eliezer, like our Mishnah taught "not if he became Tamei the same day" [because "veha'Yamim ha'Rishonim Yiplu" does not apply].

Explanation: Rather, he starts to count immediately on the seventh, for then Nezirus Taharah takes effect, once he received Haza'ah twice and immersed;

When he became Tamei on day eight, he cancels two days, and is properly obligated a Korban Tum'ah according to R. Eliezer.

Explanation: Rabanan hold that Nezirus Taharah does not take effect on him until he brings his Chatas;

If he brought his Chatas but did not bring his Asham, he counts Nezirus Taharah. Their reason we learn below.

Explanation: Nezirus Taharah does not take effect on him until he brings also his Asham. [The Gemara] explains his reason below.

Explanation: "Ba'Yom ha'Hu" is extra to include the seventh day, that from the seventh, Nezirus Taharah takes effect on him, like I explained above according to R. Eliezer.

The words of the Gemara, which says that even though he did not bring his Korbanos. This means that even though did not come a day proper to bring his Korbanos, i.e. day seven;

Distinction: This does not mean like above, that the Gemara said according to Rebbi that "ba'Yom ha'Hu" is extra to teach even if he did not bring Korbanos;

Surely, that means to include the eighth day, only after dawn. However, according to R. Eliezer it comes to include even the seventh day, like I explained.

According to Rabanan it [ba'Yom ha'Hu] teaches even if he did not bring his Asham. Even though all Ashamos in the Torah are Me'akev, here we include that it is not Me'akev him from Nezirus Taharah taking effect on him;

However, according to R. Yishmael, what does it come to include? He can answer you, even if he did not bring his Olah.

Question: What is R. Yishmael's reason? Rabanan properly said [that Olah is a mere gift. We do not need a verse to teach that it is not Me'akev!]

Answer: Because Chatas and Olah are written in one verse, and then it says "v'Chiper Alav... v'Kidash Es Rosho";

One might have thought that even though Olah is a mere gift, since the Torah put it before v'Kidash Es Rosho, Nezirus Taharah does not take effect on him until he brings also the Olah;

"Ha'Hu" teaches that this is not so. It teaches that [Nezirus Taharah takes effect on him] even though he did not bring his Olah. It is reasonable to establish [ha'Hu] regarding Olah and not regarding Chatas, for the primary Kaparah depends on the Chatas.

Question: How did the Gemara know above to say simply according to Rebbi that ha'Hu includes even though he did not bring his Korbanos, i.e. from dawn of the eighth day Nezirus Taharah takes effect on him?

Perhaps Rebbi includes only when he brought his Chatas but not his Asham, or like R. Yishmael (he brought both, but not his Olah! This Dibur continues on the coming Daf.)