Explanation: [She gave birth] to a viable baby from another pregnancy. He is a Nazir Vadai according to R. Yehudah due to this birth of a viable baby;

Due to the initial miscarriage, he is not even a Safek Nazir. It is as if she did not miscarry at all.

Explanation: According to R. Shimon, from when she miscarried, he was a Safek Nazir. Therefore, he stipulates now about this birth;

He says that if the first was viable, so it turns out that he fulfilled his vow from the first Nezirus, and the Nezirus of the latter birth is Nedavah;

Or, perhaps the first was a Nefel, and the first Nezirus was Nedavah, and now, due to this birth is incumbent on him the obligatory Nezirus that he vowed when he will have a son;

Therefore, he must stipulate. His first Nezirus does not suffice, for perhaps it was Nedavah [and now he is obligated]!

Explanation: He did not mean when he will have a son. Rather, "Ben" is an expression of Binyan (having children), like "v'Ibaneh Gam Anochi". In such a case, he is built.

Explanation: [One might have thought that] also a daughter is not esteemed, and all the more so a Tumtum or Androginus. The Mishnah teaches that this is not so (he was not adamant about an esteemed child).

Explanation: In a Beraisa above (8a, if one accepted Nezirus on condition that a stack has at least 100 Kor, and it was lost or stolen before he measured it, R. Yehudah] said that he is not a Nazir at all.

Implied question: Why didn't we say that [our Mishnah is like] R. Yehudah of Hafla'ah? (If people saw a man walking towards them, and one accepted Nezirus if the man approaching is Ploni, and one accepted Nezirus if it is not Ploni... R. Yehudah said in the name of R. Tarfon that none of them are Nezirim, for Nezirus requires Hafla'ah, i.e. a Vadai acceptance.)

Answer: If so, even if the baby was viable, he would not be a Nazir, since at the time of the vow the baby was not in the world.

Explanation: [He separated a Korban] for his Nezirus, and she gave birth to a viable baby, i.e. from the same pregnancy;

Now there is a great proof that since this baby was viable, also the miscarriage was viable, and it had full months, for [both fetuses came from one] drop of semen; it split into two.

Note: A baby born during the ninth months is [Muchzak to be] viable. Also a baby born during the seventh month is viable, for it had accelerated development. A baby born before the seventh month, or during the eighth month, is a Nefel, unless it was a seven month baby that delayed coming out until the eighth month. We discuss when the delay between the miscarriage and viable birth was too small to say that perhaps they are born in different months.

Therefore, the Korban that he separated when she miscarried, it gets Kedushah, even if he was not Makdish the animals again [after the viable baby was born].

Even according to R. Yehudah, who says that one does not enter himself into a Safek, here there is a great proof that the Korban is Kadosh to forbid shearing and working with it.

Or, perhaps even in such a case that there is a proof, according to R. Yehudah, who holds that one does not enter himself into a Safek, there is no Kedushah on the Korban at all due to the first separation.

Perhaps part of the drop was absorbed (fertilized a cell and began a fetus) immediately, and the other part of the drop was not absorbed until after two days, or on the third day, and [the miscarriage was born in the previous month, and] it was a Nefel.

So the Gemara concludes that he (R. Aba) asked according to R. Yehudah;

Distinction: If it were according to R. Shimon, he said that we are stringent about Safek Nezirus. Even if she did not give birth [now to a viable baby], it is Kadosh due to Safek. Also now that she gave birth, it is only a Safek!

Conclusion: Rather, [he asked] according to R. Yehudah. If she did not give birth [now to a viable baby], it is Chulin. Now that she gave birth, is it Kadosh due to Safek, like I explained?

Explanation: One would not be lashed for this (shearing or working with it), for this reasoning, that a viable baby was born afterwards, is not strong enough to make [the miscarriage] a Vadai [viable baby];

Implied Suggestion: Perhaps the Gemara really was unsure whether one is lashed, like for a Vadai. Since the latter is viable, the first was not a Nefel!

Rejection: If so, we could ask also according to R. Shimon, regarding lashes!

If she did not give birth [to a viable baby afterwards], there is not Vadai Kedushah. Rather, it is a Safek according to R. Shimon. Now that she gave birth, it is Vadai Kadosh!

Inference: Rather, the Gemara holds that one is not lashed, for there is not Vadai Kedushah, even if she gave birth afterwards, even according to R. Shimon. Until here is a comment.

Explanation: When he said "v'Alai", [if] this connotes that he refers to his utterance. I.e. also I vow to be a Nazir when I will have a son. (Birkas Rosh - Tosfos explains the first side of the question. If he refers to himself, he accepts Nezirus immediately, unconditionally.)

Explanation: [If you will say that it connotes that he refers to himself,] since he said Alai, if he said "va'Ani (and I)", what is the law?

He refers to himself. I.e. even when he said va'Ani, this connotes he refers to himself [and he accepts Nezirus immediately, unconditionally];

Or, perhaps [he means that] I love you like myself, [and also I accept Nezirus] when you will have a viable son.

Explanation: Perhaps [when he is in front of him, due to shame] presumably he means "I love you like myself."

Explanation: Shimon heard, and said "va'Ani". Do we say that not in front of him, he refers to himself? Or perhaps he means "I love Ploni (Levi) like you do"!

Explanation: Now he accepted his own Nezirus first, and began counting his, for he accepted it initially, before the Nezirus for his son;

When he finishes his vow, he shaves and brings Korbanos for his own Nezirus first, and afterwards counts that of his son;

Similarly, when he finishes the Nezirus for his son, he shaves and brings Korbanos for his son's Nezirus.

Explanation: Now, he accepted the Nezirus for his son first, and accepted another Nezirus on himself in addition to the Nezirus for his son

He began to count his own, and then a son was born, i.e. before he finished his own count, he sets aside his Nezirus, and counts the Nezirus for his son;

Since he accepted the Nezirus for his son first, he is obligated to count it immediately when a son is born. After he finishes the Nezirus for his son, he completes his own Nezirus;

Afterwards, he shaves for both of them and brings two [sets of] Korbanos - one for Nezirus for his son, and one for his own Nezirus.

However, he does not shave after the Nezirus for his son, for if so, how can he complete his own Nezirus? He would not be able to shave when he completes his Nezirus, for the growth of hair may not be less than 30 days!

Implied question: If he vowed a long Nezirus, and 30 days remained after the Nezirus for his son, he could shave after the Nezirus for his son, and complete his Nezirus, and shave!

Answer: In any case, our Mishnah discusses Stam Nezirus, which is 30 days. Therefore, if he shaves [after] the Nezirus for his son, he cannot fulfill the Mitzvah of Gilu'ach for his own Nezirus;

Therefore, he does not shave until he completes both Neziros, and he brings two [sets of] Korbanos.

Explanation: [He accepted] Stam Nezirus, which is 30 days, and Nezirus of 100 days for himself. Also now, he accepted the Nezirus for his son first, and began to count his own Nezirus of 100 days, and a son was born;

[If he was born] until 70 days, and 70 days is included, he does not lose anything.

Explanation: Since his son's Nezirus of 30 days are enveloped within 100 days of the count he specified, therefore we say that the 100 days count for the Nezirus of his son, and also for the 100 days of his own Nezirus.

Implied question: The moment his son is born, he must set aside his own [Nezirus], and count that of his son, for he accepted it first, like we said above!

Answer: Even so, since [the days of] his son's Nezirus are enveloped within the 100 days, they count for [Nezirus] of his son, and for his own. He completes the 100 days, shaves for both of them, and brings two [sets of] Korbanos.

The same applies above (in our Mishnah, 13b). When he said "I will be a Nazir when I will have a son, and a Nazir, and he began to count his [Nezirus]...

If a son was born on the first day of his count, those 30 days would count for [Nezirus of] his son, and of his own, since [the days of] his son's [Nezirus] are enveloped within the days of his [Nezirus], for both of these are 30 days.

Limitation: This is only if he accepted Nezirus of his son first. The moment he is born, he must count it (Nezirus of his son). Envelopment helps;

However, if he accepted Nezirus of 100 days first, even if a son was born before 70 days, first he must complete the 100 days that he accepted on himself;

This is because the Nezirus of his son does not take effect on him until he completes his Nezirus;

Rather, first he completes his Nezirus of 100, shaves and brings a Korban, and then does Nezirus of his son 30 days, shaves after 30 days and brings a Korban.

Explanation: I.e. on day 71 [or later, days] are cancelled. The text does not say that 70 days are cancelled, for he does not cancel 70 days;

This means that he sets aside his own [Nezirus], and counts that of his son. Soser (he cancels) is not precise. Rather, he sets aside his own count, and counts 30 for his son, for there is no shaving less than 30 days.

Explanation: The other days do not count until 100 days of Nezirus of his son, because the Nezirus of his son cannot be less than 30 days, and there are not 30 days until the completion of the 100;

Therefore, he must interrupt his count, since Nezirus of his son extends past his Nezirus.

Implied question: The expression "[there is no] shaving [less than 30 days]" is not precise. (He does not shave after Nezirus for his son. He counts 30 days, for this is the minimal Nezirus.) It should have said "there is no Nezirus less than 30 days"!

Answer: It said "there is no shaving" to teach that once he completes that of his son, he returns to his count and completes his count of 100 days, and shaves at the end of the entire count once for all of them;

However, at the end of the count for his son, he does not shave, for if so, he cannot complete his Nezirus afterwards, for there are not 30 days [left] of Nezirus.

Comment: [The Gemara] connotes like [Tosfos] explains, that after 30 days for his son, he returns to complete his, for the days of his son do not count towards his Nezirus of 100 days, like in the Reisha, which teaches "he sets aside his [Nezirus, and counts that of his son]."

Question: The Yerushalmi says that if [a son] was born on day 80, he cancels 10 days. If he was born on day 90, he cancels 20.

Inference: According to the Yerushalmi, once a son is born, he counts of the son alone. That count of the son counts towards his Nezirus of 100 days!

Answer: The Yerushalmi says that he cancels 20, i.e. for his son. He counts 10 of the 100, and 20 after the 100, and really, it means that they do not count towards his Nezirus of 100 at all;

He returns to complete the 100, just like he should have counted before his son was born.

It is proven in the Gemara that if he was born on day 71, he cancels, even though there are 30 days until the 100 from the day of birth of the son;

This is because the day of birth of the son is counted for his count, and it is not counted for the days of the son, so only 29 remain until 100.

Question: Above, he explained that if he was born on the first day he began Nezirus, he counts 30 days, and they count for both of them! (Why don't we say so here?)

Answer: We must distinguish. In the Reisha, since on the day of birth of the son he began his own Nezirus, he counts for both;

However, here he began his many days [ago]. He does not count the day of birth for [the Nezirus of] his son, only for his own. Until here is a comment.

Explanation: Since these 100 days do not finish within the 20 days, the Nezirus of 100 does not take effect on him now.

Source: Presumably, he does not want to interrupt Nezirus, that he would count now 20 days of the 100, and after 20 days he will count Nezirus 30 days that he accepted now after 20 days, and then count 80 days to complete the 100 days;

Rather, since he cannot complete the Nezirus of 100 days in these 20 days, he intends that these 20 days be free, and he is permitted wine and shaving in these 20 days;

Afterwards, he counts 30 days to shave and bring a Korban. Afterwards he counts 100 days and shaves and brings a Korban.

Implied question: Why did he say 'from now 100 days' [since they do not start now]?

Answer: He means that from now I accept 100 days, after I will fulfill Stam Nezirus of 30 days after 20 days.

Question: Why don't we resolve this from our Mishnah, which says that he sets aside his Nezirus, counts the Nezirus for his son, and then completes his? This shows that this man is not concerned for interrupting his Nezirus!

Answer: We can say that our Mishnah is different. When he began his Nezirus, he expected to finish it. He did not know that he will have a son within the days of his Nezirus. It is possible that sometimes he will finish his vow before a son is born to him;

Therefore, he resolved and vowed, and even if a son is born, he interrupts his Nezirus. He sets aside his Nezirus, and counts that of his son. He is not adamant about interruption of his Nezirus;

However, here it is not possible at all. If he begins Nezirus of 100 days, he must interrupt when 20 days pass. Therefore, Nezirus of 100 days does not take effect immediately.

Explanation: Since 30 days remain after Stam Nezirus, enough to grow hair, i.e. a full Nezirus, it takes effect. He is not concerned for interruption of Nezirus.

Here, even 80 days remain! Therefore, he counts 20 days for the Nezirus of 100, interrupts and counts 30 days, shaves and brings a Korban, and afterwards counts 80 days to complete 100 days.

Support: We say so also in the Beraisa brought below. After he counts 30 days, he counts only 80 days to complete 100 days, to add to the 20 he counted before the 30 days.

Implied question: Shaving cancels [Nezirus]!

Answer: This is only so there will be 30 days after the shaving, in order to grow hair.

However, if 30 days remain after the shaving until the end of his Nezirus, it does not cancel anything, since he has enough hair to shave in Taharah.

Support: We say so below (44a). Here, 80 days remain, enough to grow hair (30 days) and more.

Comment - Implied question: We say in our Mishnah that if a son was born until 70 days, he does not lose anything, for the days of his son count towards the count of 100 days;

How do we say below in the Beraisa that after he counted Nezirus of 30 days, he counts 80 days to complete the first days, and these days do not count [towards the 100], even though they are enveloped within the 80 days?

Answer: This is unlike our Mishnah. In our Mishnah, he vowed Nezirus [for his son] only if he will be born after 70 days;

However, if he will be born within 70 days, so his son's Nezirus can be enveloped within the 100, he does not intend to count Nezirus for his son by itself. Rather, the last 30 days will count for both of them, i.e. 100 days in all.

Implied question: Why didn't he say explicitly "I will be a Nazir when I have a son, and from now 70 days"?

Answer: He intends to be a Nazir for 100 days if no son will not be born, without Nezirus for his son;

However, in any case if a son will be born before the last 30 days, he wants to envelop [the Nezirus for his son] within his Nezirus.

However, here that he accepted Nezirus after 20, he intends to count a number (i.e. 30, of Stam Nezirus) that will not count towards the 100;

If he wanted to envelop it, he knows clearly that in these 20 days the 100 days will not finish. He should say explicitly "I am a Nazir after 20, and from now, it will be in all 100"!

Rather, surely he wants to do 100 days without the Nezirus [of 30]. Until here is a comment.

Explanation: [He should ask about] Stam Nezirus, which is 30 days, e.g. he said "I am a Nazir after 20 days, and a Nazir from now";

Does it take effect now, and he counts 20 days, and sets aside this count, and counts 30 days, and count 10 days to complete the first Nezirus, and he does not shave until 60 days, when both of them are completed?