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Text Excerpt
ואי תנא ״שעה אחת״, משום דלא נחית לדוקא. אבל אחת ומחצה, דנחית לדוקא — אימא לא לימני תרתי, קמשמע לן כולהו — נזיר שתים.
And if the Mishnah taught only the case where one said: I am hereby a nazirite and one hour, one might have said that he is obligated in two periods of naziriteship because he did not go into specific detail [davka]. He merely stated that he accepts upon himself some part of a second term of naziriteship, and therefore he must observe a full second term of naziriteship. However, in the case of one who says he will be a nazirite for 1½, where he does go into specific detail, one might say he should not have to count two full terms of naziriteship but rather 45 days of naziriteship. The Mishnah therefore teaches us that in all these cases he is a nazirite for two full terms of naziriteship.
מתני׳ ״הריני נזיר שלשים יום ושעה אחת״ — נזיר שלשים ואחד יום, שאין נזירות לשעות.
Mishnah: One who says: I am hereby a nazirite for 30 days and one hour, becomes a nazirite for 31 days, as there is no naziriteship for hours but only for full days.
גמ׳ אמר רב: לא שנו אלא דאמר ״שלשים ואחד יום״, אבל אמר ״שלשים [יום] ויום אחד״ — נזיר שתים.
Talmud: Rav said: They taught that he is a nazirite for 31 days only when he said: 31 days. But if he said: 30 days and one day, he is a nazirite for two terms of naziriteship, since the 30 days are considered one term of naziriteship, and the additional day is the start of an additional term.
רב סבר לה כרבי עקיבא, דדריש לישנא יתירא.
The Talmud comments: In this regard, Rav holds in accordance with the opinion of R' Akiva, who derives meaning from superfluous language. R' Akiva believes that if one uses unnecessary words, it is inferred that he intended to add something. In this case, since the individual said: 30 days and one day, without combining them into one amount, he intended to accept an additional term of naziriteship.