- יום שבעים עולה לכאן ולכאן
The next Mishnah teaches that one who said: הריני נזיר לכשיהא לי בן ונזיר מאה יום – “I am a nazir when I have a son, and a nazir for one hundred days,” נולד לו בן עד שבעים לא הפסיד כלום – if a son is born up until the seventieth day, he has lost nothing, i.e., both terms are counted simultaneously. Since the son’s term would not end later than his own, his term is not suspended. לאחר שבעים סותר – But if he was born after the seventieth day, he forfeits, meaning he must suspend his term to count his son’s (since the son’s term would end later than his). Rav says: יום שבעים עולה לכאן ולכאן – The seventieth day counts for both his and his son’s terms. The start of the day counts for his term, and when his son is born that day, the latter part of the day counts for his son’s term. Because it is deemed the equivalent of a full day, it also can be counted as an additional day of his own term. Thus, instead of bringing the korbanos on the 101st day, as usual, he would bring them on the 100th day, saving a full day. However, the Gemara proves that our Mishnah does not agree with Rav and will seek another Tanna who does.
- Machlokes about counting the seventh day of aveilus towards sheloshim
The Gemara suggests that Rav follows the opinion of Abba Shaul, for it was taught in a Baraisa: One who buries a relative three days before Yom Tov, his shivah ends at the onset of Yom Tov. If the burial is eight days before Yom Tov, the Tanna Kamma says the sheloshim ends, and he may cut his hair on Erev Yom Tov. If he did not, he may not cut it after Yom Tov. He holds that the permit was a special dispensation for the honor of Yom Tov, and if he did not utilize it, the sheloshim continues after Yom Tov. Abba Shaul disagrees on two points: אפי' לא סיפר קודם הרגל מותר לספר אחר הרגל – Even if he did not cut his hair before Yom Tov, he can cut it after. שכשם שמצות שלשה מבטלת גזירת שבעה – For just as keeping three days ends the law of seven days, כך מצות שבעה מבטלת גזירת ל' – so too keeping seven days ends the law of sheloshim. Thus, in addition to holding that sheloshim ends even if he did not cut his hair, he also only requires seven days of mourning to cancel sheloshim. It seems that he holds that the seventh day also counts as the first post-shivah day, beginning sheloshim. The Gemara rejects this, saying he may only hold this with mourning, which is Rabbinical, and not with nezirus, which is d’Oraysa.
- A שומרת יום כנגד יום who had a discharge after her pesach was brought
The Gemara instead says that Rav follows the opinion of Rebbe Yose, who said: שומרת יום כנגד יום – A woman who is watching for a clean day against a day, in which she became tamei through a discharge of blood (during zivah days), ששחטו וזרקו עליה בשני שלה – that they shechted and sprinkled the blood of a korban pesach for her on her second day (the potential “clean” day), ואחר כך ראתה – and then she saw another blood discharge, הרי זו אינה אוכלת – she cannot eat the pesach (being tamei), ופטורה מלעשות פסח שני – yet is exempt from making the second pesach. It seems that Rebbe Yose considers her tamei only going forward, and the partial day that was clean counts as a full clean day (otherwise, she would be retroactively tamei for the entire day, and the pesach brought for her would be invalid). Thus, Rebbe Yose holds מקצת היום ככולו – a partial day is like a whole day, and Rav follows his opinion. The Gemara challenges this explanation of Rebbe Yose, but it stands.
