(Mishnah): All Kinuyim (substitute names) for Nezirus are like expressions of Nezirus;

If one said 'I will be', he is a Nazir. If he said 'I will be beautiful', he is a Nazir;

If one said 'Nazir', 'Nazik', 'Nazi'ach', or 'Pazi'ach', he is a Nazir. If he said 'I am like this one', 'I will curl my hair', 'I will Mekalkel', or 'I will let my hair grow', he is a Nazir.

R. Meir says, if he said 'it is Alai (incumbent on me) Tziparin (birds)', he is a Nazir;

Chachamim say, he is not a Nazir.

(Gemara) Question: Why is Nezirus in Seder Nashim (the Mishnayos that teach laws of women)?

Answer: Regarding (immoral) women, it says "...he saw in her immorality." (Usually,) wine caused her to sin!

Anyone who sees a Sotah in her disgrace should become a Nazir.

Question: Why did the Tana mention Kinuyim, and then explain Yados (incomplete expressions)?

Answer (Rava): The Mishnah is abbreviated. It should say "all Kinuyim for Nezirus are like expressions of Nezirus. Yados for Nezirus are like Nezirus. These are Yados: if one said 'I will be', he is a Nazir... "

Question: Since the Mishnah mentions Kinuyim before Yados, it should explain Kinuyim before Yados!

Answer #1: The Tana first explains the last thing mentioned.

Example #1 (Mishnah): With what may we light (Neros Shabbos), and with what may we not light?

The Tana first explains what we may not use to light.

Example #2 (Mishnah): In what may we enclose (food to keep it warm on Shabbos), with what may we not enclose?

The Tana first explains what we may not use to enclose.

Example #3 (Mishnah): What may a woman wear in a Reshus ha'Rabim on Shabbos, what may she not wear?

The Tana first explains what she may not wear.

Objection: Sometimes the Tana first explains the first matter mentioned!

Example #1 (Mishnah): What may one leave on his animal when it goes in a Reshus ha'Rabim on Shabbos, what may he not leave on it?

The Tana first explains what one may leave on it.

Example #2 (Mishnah): Some (pairs of relatives) inherit and bequeath to each other. In some cases, one inherits the other but does not bequeath to him. In some cases, one bequeaths to the other but does not inherit him. In some cases, neither inherits nor bequeaths to the other.

The Tana first explains which inherit and bequeath to each other.

Answer: Sometimes the Tana first explains the first thing mentioned. Sometimes he starts with the last thing mentioned;

When the Isur (prohibition) applies to the person himself (lighting, wrapping, or wearing), he first explains the Isur. When the Isur pertains to animals, he first explains what is permitted.

Regarding inheritance, the primary case (sons inheriting their father) is explained first.

Objection: In our Mishnah, Kinuyim should be explained first!

Answer #2 (to question (j)): The Tana expounded Yados from a verse, so it is dearer to him, so he explains it first.

Question: If so, he should teach Yados before Kinuyim!

Answer: The Tana first mentions the primary expression; he starts by explaining Yados.

(Mishnah): If one said 'I will be', he is a Nazir.

Question: Perhaps he meant, I will (be in a) fast!

Answer (Shmuel): The case is, a Nazir passed in front of him when he said this.

Suggestion: Shmuel holds that an inconclusive Yad is invalid.

Version #1 (Tosfos' preferred text) Confirmation: Correct! When a Nazir passed in front of him, we have no doubt what he meant (the Yad is conclusive). If a Nazir did not pass in front of him, perhaps he intended to fast.

Version #2 (Text of the Rosh, the text Tosfos rejects) Rejection: Really, Shmuel can hold that an inconclusive Yad is valid.

When a Nazir passed in front of him, he probably intended to be a Nazir - this is an inconclusive Yad;

If a Nazir did not pass in front of him, it is just as likely that he intended to fast - this is not a Yad at all!

Question: Perhaps he intended to bring the Korbanos for the Nazir (but not to be a Nazir himself)!

Answer: The case is, he says that he intended to be a Nazir.

Question: If so, obviously he is a Nazir!

Answer: One might have thought this is not considered that his intention agrees with what he said. The Mishnah teaches that this is not so.

(Mishnah): If one said 'I will be beautiful', he is a Nazir.

Question: Perhaps he intended to beautify himself in Mitzvos, e.g. a beautiful Sukah, Lulav, Tzitzis, and a beautiful Sefer Torah wrapped in silk!

Answer (Shmuel): He was holding his hair when he said this.

Question: Nezirus is a sin. It cannot be called beautiful!