Nazir

Now what compelled R. Hisda to ascribe the authorship of this dictum to R. Jose son of R. Judah? Why should he not have interpreted it as referring to where he became unclean on the eighth night,  and ascribed the authorship to Rabbi?  Are we to understand from the fact that he does not ascribe the authorship to Rabbi, that in his opinion the night [before the day that his sacrifice is due] is not regarded as belonging to the preceding period?  — R. Adda b. Ahaba replied: One thing depends on the other. If we hold that the night [before the day his sacrifice is due] is regarded as belonging to the preceding period, then, since he can offer his sacrifice only in the morning, the naziriteship does not begin to operate until the morning;  whereas if the night [before the day his sacrifice is due] is not regarded as belonging to the preceding period, the naziriteship after purification [from defilement] begins in the evening. Our Rabbis taught:  If [a nazirite]  contracts defilement on the seventh day [of purification], and then he again contracts defilement on the seventh day [following], he is only required to offer one sacrifice. If he contracts defilement on the eighth day, and then once more on the eighth day [following], he is required to offer a sacrifice for each [defilement]. He begins to reckon [the new naziriteship] immediately;  this is the opinion of R. Eliezer, but the Sages say: He is required to offer but one sacrifice for all [the defilements] so long as he has not yet offered his sin-offering.  If he has brought his sin-offering and then contracts defilement, and again offers his sin-offering and again contracts defilement, he is required to furnish a [full] sacrifice for each defilement. If he has furnished his sin-offering, but not his guilt-offering, he [nevertheless] commences to reckon [the new naziriteship]. R. Ishmael, the son of R. Johanan b. Beroka said: Just as his sin-offering estops him [from commencing to reckon the new naziriteship], so does his guilt-offering. Now, all is in order according to R. Eliezer, for the verse says, And he shall hallow his head that same day,  even though he may not yet have provided the sacrifices. [And likewise] the Rabbis [explain] 'that [day]', [implying], even though he may not yet have provided the guilt-offering.  But what does R Ishmael, the son of R. Johanan b. Beroka make of the words 'that [day]'? — He will reply: [His naziriteship commences] 'that [day]', even though he may not yet have provided the burnt offering. And the Rabbis? — They do not consider it necessary to have an excluding phrase for [permission to dispense with] the burnt offering, since it is [brought] simply as a gift. What is the Rabbis' reason [for stating that the guilt-offering is no bar]? — It has been taught: What is the implication of the verse, And he shall consecrate unto the Lord the days of his Naziriteship, and shall bring a he-lamb of the first year for a guilt-offering?  Since we find that all other guilt-offerings mentioned in the Torah are a bar [to atonement so long as they are not brought], it might have been thought that this one is also a bar,