(Mishnah): 'I am like this one.'

(R. Yosi bar Chanina): The case is, he was holding his hair, and he said 'I am like this one', 'I will be Mesalsel (smooth my hair)', 'I will be Mekalkel (grow my hair long)' - it is as if he said, I will be among those (i.e. Nezirim) who are Mesalsel and Mekalkel;

'I will be Mesalsel and Mekalkel' - it is as if he said, I will not be Mesalsel and Mekalkel for less than 30 days;

'I will not be Mesalsel and not be Mekalkel' - it is as if he said, I will not be Mesalsel and Mekalkel more than 30 days, rather, for 30 days;

'It is Alai not to be Meshale'ach Pera (i.e. I will not cut my hair)' - we learn this from 'I will be Mesalsel or Mekalkel' (he is a Nazir). 'I will not be Mesalsel and Mekalkel' - we learn from 'It is Alai to be Meshale'ach Pera' (he is a Nazir).

(Mishnah): 'It is Alai Tziporin' - R. Meir says, he is a Nazir. Chachamim say, he is not a Nazir.

Opinion #1 (R. Yochanan): [R. Meir's reason] is due to Kinuyei Kinuyim - "Ad Di Sarei k'Nishrin v'Tifrohi ch'Tziparin."

(Reish Lakish): R. Meir's reason is, he suspects the person meant Nezirus, for which a person brings birds if he becomes Tamei.

Question: Does he bring Tziporin (wild birds)? He brings Turim or Bnei Yonah!

Answer: Some teach that any Tahor bird is called Tziporin, and some teach that any bird, whether Tamei or Tahor, is called Tziporin.

The one who says that any Tahor bird is called Tziporin, [he learns from] "Kol Tzipor Tehorah Tochelu." The one who says that any bird, whether Tamei or Tahor, is called Tziporin, [he learns from] "Emor l'Tzipor Kol Kenaf."

Question: What is Rabanan's reason?

Answer: He is like one who volunteers to bring birds to Bedek ha'Bayis. (Nothing suggests that he intended for Nezirus.)

Question: What is R. Meir's reason?

Answer: He is like one who volunteers to bring an Asham to Bedek ha'Bayis. (One cannot do so! Rather, surely he intends for Nezirus, which can lead to a Chiyuv to bring birds and an Asham.)

Question: What [else do R. Meir and Rabanan] differ about?

Answer: If he said 'it is Alai to bring an Asham' - according to R. Meir, since one cannot bring a Nedavah of an Asham to Bedek ha'Bayis, he is a Nazir. According to Rabanan, since [only] a Tamei Nazir brings an Asham (we do not say that he intended for Nazir), he is not a Nazir. (Really, also above this is Rabanan's reason. They said that he is like one who volunteers to bring birds to Bedek ha'Bayis, i.e. since he did not intend for Nezirus, we explain his words like this. We explained this like RIDVAZ.)

(Mishnah): If one said 'I am a Nazir from grape skins, from grape pits, from shaving', and 'from Tum'ah', he is a Nazir, and all laws of Nezirus apply to him.

If one said 'I am like Shimshon, like Mano'ach's son, like Delilah's husband', 'like the one who uprooted the doors of Azah' or 'like the one whose eyes were gouged out by the Pelishtim', he is a Nazir Shimshon.

Note: The ME'IRI (4a) says that some require an indication that he intended for Nezirus. If not, perhaps he meant 'I am strong like Shimshon'! Presumably, this is only for one who is very strong (PF). However, even a weak person could mean 'I will take vengeance like Shimshon!' Perhaps those who do not require an indication hold that we are stringent about Stam Nedarim, but if he explains that he meant that he is strong or vengeful, he is believed.

What is the difference between a Nazir Olam and a Nazir Shimshon? A Nazir Olam may lighten his hair with a Ta'ar (razor) when it is too long, and then he brings three animals (Korbanos Nazir). If he became Tamei, he brings Korbanos Nazir Tamei;

A Nazir Shimshon cannot cut his hair, even if it is long. If he becomes Tamei, he does not bring Korbanos.

(Gemara): Our Mishnah means, he said or from grape skins, or from grape pits, or from shaving, or from Tum'ah.

If you will say that [he must mention] all of them to be a Nazir, according to R. Yehudah, he must say with Vovim (to make it a Klal, i.e. an encompassing vow - SEFER NIR). However, according to R. Meir, even if he did not mention Vovim, he is a Nazir. (The Yerushalmi in Gitin 9:6 and Shevu'os 5:4 give different versions of their argument.)

[If one said] 'I am a Nazir and a Nazir', he is a Nazir twice, for he could have saved 'I am a Nazir, I am a Nazir' (had he wanted to strengthen the matter. Rather, he intended to be a Nazir twice.)

'I am a Nazir and once' - he is a Nazir twice. [If he said also] 'v'Od' - he is a Nazir three times. [If he said also] 'v'Shuv' - he is a Nazir four times. (We explained this like PNEI MOSHE.)

(R. Yosi bei R. Bun): [If he said also] 'Kahem' (like what I accepted, i.e. another four), he is a Nazir eight times. [If he said also] 'Kamosam', he is a Nazir 16 times.

(Beraisa - Sumchus): [If one said 'I am a Nazir...' and concluded 'Tatrigun', he is a Nazir four times; 'Trigun', three times; 'Digun', twice.

'Hareini' is a Yad for Nezirus (an incomplete expression. If it is clear that he intended for Nezirus, he is a Nazir.) 'Harei Alai' is a Yad for Korban.

(R. Lazar citing R. Hoshayah): We forbid him (what he said is considered a Neder), due to a Yad for Korban.

Question (R. Bun bar Chiyah): [If one said] 'I will not eat from you', do we forbid him due to a Yad for Shevu'ah?

Answer (R. Yosi): (No.) It is normal for one to say 'Shevu'ah, I will not eat from you.' Does a person say 'I will not eat from you, Shevu'ah'?!

Support (R. Masniyah): It is normal for one to say 'the handle of tongs.' Does a person say 'tongs of the handle'?! (One does not reverse the order of words!)

[If one said an expression that can impose Nezirus, and said] 'I did not [mean to] accept Nezirus', he is permitted. If he said [I meant that] I already was a Nazir, he is forbidden. (For all Nedarim, one is believed to explain his intent. However, if he spoke in the present or future, e.g. 'Hareini Mesalsel', and says that he referred to a previous Nezirus, he is not believed. This is my own explanation; I was not satisfied with any Perush that I saw - PF.)

(R. Bun bar Chiyah citing R. Avinah, and R. Imi citing R. Yosi bar Chaninah): If one says 'I am [separated from] wine of Orlah', it has no effect.

(Talmidim): [Tana'im] argue about this. This is like R. Shimon [who holds that Ein Isur Chal Al Isur even when it is Kolel or Mosif - MILCHAMOS HASH-M Shevu'os 13b];

(Mishnah): 'I swear that I will not eat', and he ate Neveilos, Tereifos or vermin, he is liable; R. Shimon exempts (because they were already forbidden).

(R. Zeira): [The Tana'im argue] when he is Kolel (includes in his vow permitted and forbidden matters), but if he details [the forbidden matters], all agree that Shevu'os do not take effect on Isurim. Here we do not discuss Kolel (even though Nezirus also forbids permitted matters, e.g. Tum'ah and shaving, he explicitly forbade only Isur, i.e. wine of Orlah. We explained this like SEFER NIR).

(R. Yudan): This (R. Yosi bar Chanina) refers to [Nezirus, which is like] Nedarim, and this (the Mishnah) refer to Shevu'os. Nedarim take effect on Isurim; Shevu'os do not take effect on Isurim. (PNEI MOSHE)

Question: What is the reason?

Answer: A man vows only in order to be zealous [to distance himself] from Isurim. (We explained this like R. MEIR SIMCHAH.)