Rather, Rava’s question should be understood to refer to a case where one entered the cemetery in a chest, box, or cabinet, i.e., in large wooden containers that do not contract ritual impurity. One can enter a cemetery in such a container without becoming impure. If one was carried into a cemetery inside one of these containers, then took a vow of naziriteship, and another came and removed the top [ma’aziva] from above him, he would become ritually impure by virtue of being in the cemetery.
כי גמירין שהייה, בבית המקדש, אבל אבראי — לא. או דלמא לא שנא? תיקו.
If he was then warned to leave the cemetery, the question is as follows: When we learned by tradition that one is liable to receive lashes for delaying his exit, does that apply only to the Temple, but outside the Temple, such as when a nazirite is in a cemetery, does the halakha not apply, so that he is liable to receive lashes even if he did not delay his exit? Or perhaps it is not different, and a nazirite in a cemetery is flogged only if he remains there for a specific period of time. The dilemma should stand unresolved.
בעי רב אשי: נזר והוא בבית הקברות, טעון גילוח, או לא? כי בעי תגלחת טהור שנטמא, דקא מטמא לנזירותיה, אבל טמא שנזר — לא. או דלמא לא שנא?
§ Rav Ashi raises a dilemma: If one took a vow of naziriteship while in a cemetery, is he required to shave upon becoming ritually pure, before starting his term of naziriteship, or not? The Talmud explains the two sides of the question: When a ritually impure nazirite is required to shave before starting his tally, does that refer only to a ritually pure nazirite who became impure, who has defiled his naziriteship? But a ritually impure person who only took a vow of naziriteship, and whose naziriteship has not yet begun, is he not obligated to shave? Or perhaps it is not different.