דְּרַבִּי יְהוּדָה סָבַר לַהּ כְּרַבִּי דִּתְנַן רַבִּי אוֹמֵר אֵין זֶה מְגַלֵּחַ אַחַת לִשְׁלשִׁים יוֹם וְאֵיזֶהוּ שֶׁמְּגַלֵּח אַחַת לִשְׁלשִׁים יוֹם הָאוֹמֵר [הֲרֵי] עָלַי נְזִירוֹת כִּשְׂעַר רֹאשִׁי וְכַעֲפַר הָאָרֶץ וּכְחוֹל הַיָּם The Gemara answers: This is not possible, **as Rabbi Yehuda holds in accordance with** the opinion of **Rabbi** Yehuda HaNasi, **as we learned** in the mishna (8a) with regard to one who vows: I am hereby a nazirite like the hair of my head, **Rabbi** Yehuda HaNasi **says: This** nazirite **does not shave** his hair **once** every **thirty days,** as he is considered to have accepted one long term of naziriteship. **And who is** the nazirite **who** has accepted distinct terms of naziriteship and therefore **shaves** his hair **once** every **thirty days?** One **who says: It is** incumbent **upon me** to observe **naziriteships like the hair of my head, or: Like the dust of the earth, or: Like the sand of the sea.** Since Rabbi Yehuda agrees with Rabbi Yehuda HaNasi, he holds that one who uses a formulation similar to that used in the first case in the mishna and says: I am hereby a nazirite according to the capacity of the basket, has accepted one long term of naziriteship.

וְרַבִּי יְהוּדָה מִי סָבַר לַהּ כְּרַבִּי וְהָתְנַן הֲרֵינִי נָזִיר כְּמִנְיַן יְמוֹת הַחַמָּה וְכוּ׳ אָמַר רַבִּי יְהוּדָה מַעֲשֶׂה הָיָה וְכֵיוָן שֶׁהִשְׁלִים מֵת The Gemara asks: **And does Rabbi Yehuda hold in accordance with** the opinion of **Rabbi** Yehuda HaNasi? **But didn’t we learn** in the mishna that if one says: **I am hereby a nazirite in accordance with the number of days** in **a solar** year, he counts 365 consecutive naziriteships, in accordance with the number of days in a solar year. **Rabbi Yehuda said: There was an incident** where someone took this vow and observed 365 consecutive terms of naziriteship. **Once he completed** all these terms of naziriteship, **he died.**

אִי אָמְרַתְּ בִּשְׁלָמָא נְזִירוֹת קָא מְקַבֵּל עֲלֵיהּ הַיְינוּ טַעְמָא דְּכֵיוָן דְּהִשְׁלִים מֵת אֶלָּא אִי אָמְרַתְּ חֲדָא נְזִירוּת קַבֵּל עִילָּוֵיהּ מִי הָוֵי הַשְׁלָמָה כְּלָל The Gemara explains its question: **Granted, if you say** that **he accepts upon himself** many **naziriteships, that is the reason** for his statement **that once he completed** all these terms of naziriteship **he died. However, if you say** that Rabbi Yehuda does not agree with the unattributed opinion of the mishna and holds that **he accepted upon himself one** term of **naziriteship** lasting 365 days, **is there completion** here **at all?** Rabbi Yehuda would not have used this terminology in reference to the mishna’s previous statement if he himself holds that the individual accepted only one term of naziriteship.

וְעוֹד מִי סָבַר לַהּ כְּרַבִּי וְהָא תַּנְיָא רַבִּי יְהוּדָה אוֹמֵר הֲרֵינִי נָזִיר מִנְיַן הִילְקְטֵי קַיִץ וּמִנְיַן שְׁבִלֵי שְׁמִיטָּה מוֹנֶה נְזִירוֹת כְּמִנְיַן הִילְקְטֵי קַיִץ וּכְמִנְיַן שְׁבִלֵי שְׁמִיטָּה **And furthermore, does** Rabbi Yehuda **hold in accordance with** the opinion of **Rabbi** Yehuda HaNasi? **But isn’t it taught** in a *baraita* that **Rabbi Yehuda says:** If one says: **I am hereby a nazirite** like **the number of piles [ helketei] of figs [kayitz]** left to dry,

**or:**Like

**the number of sheaves of the Sabbatical Year,**he must

**count**as many

**naziriteships as the number of piles of figs or as the number of sheaves of the Sabbatical Year?**This proves that Rabbi Yehuda does not hold that the individual accepts only one long term of naziriteship.

מִנְיָן שָׁאנֵי The Gemara responds: This does not prove that Rabbi Yehuda does not agree with Rabbi Yehuda HaNasi, since one who specifies: Like the **number, is different,** as even Rabbi Yehuda HaNasi would agree that he is referring to distinct terms of naziriteship rather than one long term of naziriteship.

וּמִי שָׁאנֵי לֵיהּ לְרַבִּי מִנְיָן וְהָתַנְיָא הֲרֵינִי נָזִיר כְּמִנְיַן יְמוֹת הַחַמָּה מוֹנֶה נְזִירוֹת כְּמִנְיַן יְמוֹת הַחַמָּה כִּימֵי הַלְּבָנָה מוֹנֶה כִּימֵי הַלְּבָנָה רַבִּי אוֹמֵר עַד שֶׁיֹּאמַר נְזִירוֹת עָלַי כְּמִנְיַן יְמוֹת הַחַמָּה וּכְמִנְיַן יְמוֹת הַלְּבָנָה The Gemara asks: **And is** the case of one who says: Like the **number, different** according **to Rabbi** Yehuda HaNasi? **But isn’t it taught** in a *baraita* that if one says: **I am hereby a nazirite like the number of days** in **a solar** year, **he counts naziriteships** corresponding **to the number of days** in **a solar** year. If one says: **Like the days** in **a lunar** year, i.e., a year comprised of twelve lunar months, **he counts** terms of naziriteship corresponding **to the days** in **a lunar** year. **Rabbi** Yehuda HaNasi **says:** He is assumed to have accepted one term of naziriteship **until he says:** It is incumbent **upon me** to observe **naziriteships like the number of days** in **a solar** year, **or: Like the number of days** in **a lunar** year. This demonstrates that if one did not explicitly use the plural term naziriteships, he is assumed to have accepted a single term of naziriteship even if he said: Like the number.

רַבִּי יְהוּדָה סָבַר לַהּ כְּוָתֵיהּ בַּחֲדָא וּפְלִיג עֲלֵיהּ בַּחֲדָא סָבַר לַהּ כְּוָתֵיהּ בַּחֲדָא נְזִירוּת קַבֵּיל עִילָּוֵיהּ וּפְלִיג עֲלֵיהּ בַּחֲדָא דְּאִילּוּ רַבִּי יְהוּדָה שָׁנֵי לֵיהּ מוֹנֶה וְרַבִּי לָא שָׁנֵי לֵיהּ מוֹנֶה: The Gemara answers: **Rabbi Yehuda holds in accordance with** Rabbi Yehuda HaNasi’s opinion **in one** case **and disagrees with him in one** case. **He holds in accordance with his** opinion **in one** case, as follows: If one says: I am hereby a nazirite like the hairs of my head, he has **accepted upon himself** one term of **naziriteship** for as many days as the number of hairs on his head. **And he disagrees with him in one** case, **as** according to **Rabbi Yehuda,** the case of one who **counts** is **different** from the previous case, and so one who states: Like the number of hairs of my head, is considered to have accepted many distinct terms of naziriteship. However, according to **Rabbi** Yehuda HaNasi, one who **counts** is **not different.** He is assumed to have accepted a single term of naziriteship unless he explicitly uses the plural term naziriteships.

תָּנוּ רַבָּנַן הֲרֵינִי נָזִיר כֹּל יְמֵי חַיַּי הֲרֵינִי נְזִיר עוֹלָם הֲרֵי זֶה נְזִיר עוֹלָם אֲפִילּוּ מֵאָה שָׁנָה אֲפִילּוּ אֶלֶף שָׁנִים אֵין זֶה נְזִיר עוֹלָם אֶלָּא נָזִיר לְעוֹלָם: § **The Sages taught:** If **one says: I am hereby a nazirite all the days of my life,** or: **I am hereby a permanent nazirite, he is a permanent nazirite** and he trims his hair on a yearly basis like Absalom. However, in the case of one who accepts upon himself naziriteship for a fixed amount of time, **even** if he says: **One hundred years** or **even: One thousand years, he is not** the specific type of nazirite known as **a permanent nazirite. Rather,** he is a regular **nazirite forever,** and he may never cut his hair.

תָּנוּ רַבָּנַן הֲרֵינִי נָזִיר וְאַחַת מוֹנֶה שְׁתַּיִם וְעוֹד מוֹנֶה שָׁלֹשׁ וְשׁוּב מוֹנֶה אַרְבַּע פְּשִׁיטָא מַהוּ דְּתֵימָא וְשׁוּב כִּי כּוּלְּהוּ וְהָוְיָא לֵיהּ שֵׁית קָא מַשְׁמַע לַן דְּלָא: § **The Sages taught** in a *baraita*: If one said: **I am hereby a nazirite and one, he counts two** terms of naziriteship, since he first took a nazirite vow and then accepted an additional term of naziriteship. If one said: I am hereby a nazirite and one **and more, he counts three** terms of naziriteship. If he added to that statement: **And again, he counts four.** The Gemara asks: **Isn’t** this last *halakha* **obvious?** The Gemara answers: It is necessary to teach this *halakha*. **Lest you say** that the words **and again** are referring to terms of naziriteship **equal** in number to **all the** terms he has already accepted, **and he has** therefore accepted **six** terms of naziriteship altogether, the *baraita* therefore **teaches us that** this is **not** the correct interpretation of his statement.

תָּנוּ רַבָּנַן הֲרֵינִי נָזִיר סוֹמְכוֹס אוֹמֵר הֵן אַחַת דִּיגוֹן שְׁתַּיִם טְרִיגוֹן שָׁלֹשׁ טֶטְרָגוֹן אַרְבַּע פּוֹנְטִיגוֹן חָמֵשׁ: **The Sages taught** in a *baraita*: If one said: **I am hereby a nazirite, Sumakhos says:** If he then added the word ** hen,** which means one in Greek, he has accepted

**one**term of naziriteship. If one said:

**which means two sides in Hebraicized Greek, he must observe**

*Digon*,**two**terms of naziriteship. If one said:

**which means triangle in Hebraicized Greek, then he has accepted three terms of naziriteship. If he said:**

*Trigon*,**quadrilateral in Hebraicized Greek, then he has accepted**

*Tetragon*,**four**terms, and if he said:

**pentagon in Hebraicized Greek, then he has accepted**

*Puntigon*,**five**terms of naziriteship.

תָּנוּ רַבָּנַן בֵּית עִגּוּל דִּיגוֹן טְרִיגוֹן פּוֹנְטִיגוֹן אֵינוֹ מִטַּמֵּא בִּנְגָעִים טֶטְרָגוֹן מִטַּמֵּא בִּנְגָעִים מַאי טַעְמָא לְמַטָּה הוּא אוֹמֵר קִיר קִירוֹת לְמַעְלָה הוּא אוֹמֵר קִיר קִירוֹת הֲרֵי כָּאן אַרְבַּע: The Gemara cites another *baraita* dealing with these same expressions: **The Sages taught: A round house, a two-sided** house, **a triangle-**shaped house, and **a pentagon-**shaped house **cannot become impure with leprosy,** whereas a house shaped like **a quadrilateral** can **become impure with leprosy. What is the reason** for this? In the verse **below it states,** when referring to **a wall,** the plural term **walls:** “And, behold, if the plague has spread in the walls of the house” (Leviticus 14:39). Additionally, in the verse **above it states,** when referring to **a wall,** the plural term **walls:** “And behold, if the plague be in the walls of the house” (Leviticus 14:37). These plural terms are unnecessary, and it is therefore understood that **there are four** walls mentioned **here** in order to indicate that a house can become impure through leprosy only if it has four sides.

**הַדְרָן עֲלָךְ כׇּל כִּינּוּיַי**