Explanation: First he asked about a small Nezirus, and then he asked about a big Nezirus, in the way of "if you will say";

Even if you will say that a small Nezirus does not take effect, since only 10 days are left over...

These 10 do not suffice to complete, after the Nezirus after 20 days, and join with the 20 he counted initially, because these 20 are not proper for Nezirus by themselves;

Therefore, he does not want to interrupt his Nezirus. Rather, he wants these 20 days to be free, and he may drink wine, shave and become Tamei Mes.

Still, he asks about a big Nezirus of 100 days. Since if 20 days take effect now, 80 days will remain after the Nezirus of 30, and they (the 80) are proper for Nezirus by themselves, they properly join to the 20 days to complete 100 days;

He counts 20 days, and then counts 30 days and shaves and brings a Korban, and then counts 80 days to complete the 100, and shaves a second time and brings a Korban. He is not concerned for the interruption of Nezirus;

Or, perhaps even so, they do not take effect [now], since 100 days will not finish within these 20 days, and he does not want to interrupt his Nezirus;

Presumably, at the time he accepted, he intended that in these first 20 days he will be permitted wine, shaving and Tum'ah;

Afterwards he will do 30 days [of Nezirus], shave and bring a Korban, and then do another 100 consecutive days, and shave and bring a Korban.

Comment - Implied question: This requires investigation. whether he could ask about when he said "I am a Nazir 100 days and a Nazir after 20 days. Now, he put the 100 days first. Does it take effect now, or not?

Answer: Perhaps he could have asked it, and he asked one of them (the possible questions he could ask).

Explanation: His (a Nazir Olam's) law is that when his hair gets burdensome, he lightens it, and brings (offers) three animals.

Note: Above (7a), The Gemara distinguished a Nazir Olam from a Nazir l'Olam. The latter conducts one his term of Nezirus his entire life. Here, and once in the coming Dibur, Tosfos says "Nazir l'Olam", but it seems that he refers to a Nazir Olam.

Explanation: [We ask] whether or not Nezirus takes effect on him now, or not;

If you will say that both small and big Nezirus take effect now, this is because when 20 days come, and Nezirus takes effect, it is not such an interruption, for it is like Nezirus of 100;

However, here, if Nazir Olam takes effect now, the Nezirus after 20 is not like it at all, and it is an interruption!

Therefore, he is not a Nazir Olam at all until after he finishes his Nezirus, and in these first 20 days he is permitted wine, shaving and Tum'ah.

Or, perhaps in any case Nazir l'Olam takes effect now, and when 20 days come, he counts Nezirus 30 days and shaves, according to the opinion that a Nazir Olam lightens his hair after 30 days, or after one year, each opinion like he holds;

[The Stam Nezirus] resembles the Nezirus Olam that he began. His Nezirus is not considered an interruption because he could permit the Nezirus of 30 days, and he would fulfill Nezirus Olam without interruption;

Therefore, we say that even if he did not permit the Nezirus of 30 days, Nezirus Olam takes effect on him now.

Observation: Also, we could have asked if he said "I am a Nazir Olam after 20 days, and from now a regular Nazir."

Explanation: Since it is possible to permit the Nezirus that will take effect after 20 days, therefore Nezirus Olam takes effect from now, and he can permit the Nezirus after 20 days, and there will not be any interruption at all in the Nezirus Olam.

Explanation: Here, surely it is impossible to permit Nezirus Shimshon, so it will take effect on him after 20;

Therefore, Stam Nezirus does not take effect within 20 at all, since he cannot finish within 20 days Stam Nezirus, which is 30 days;

He is permitted wine and Tum'as Mes in these 20, and after begins Nazir Shimshon, and it overrides Stam Nezirus. Since it is impossible to complete it, he is adamant about the interruption of Nezirus.

Or, perhaps Stam Nezirus takes effect on him within 20 days. Granted, he cannot shave at the end of 10 [days] after the 20, for Nazir Shimshon takes effect.

In any case, all laws of Nezirus that he can fulfill, he fulfills, e.g. the Isur of wine and Tum'as Mes.

After 20, he interrupts this Nezirus and begins Nazir Shimshon. He is not adamant even about interruption of his Nezirus.

Implied question: Why didn't we ask about when he said Hareini Nazir Stam after 20, and from now I am a Nazir Shimshon?

Answer: Surely Nazir Shimshon takes effect immediately. Since he can permit Stam Nezirus after 20, he will permit it, and there will not be an interruption in Nazir Shimshon.

Implied question: Why didn't we ask this question about a Nazir Olam, e.g. he said "I am a Nazir Olam after 20, and from now a Nazir Stam"?

Answer: Surely Nazir Stam takes effect on him now, since it is possible to permit Nazir Olam, which was destined to take effect on him after 20. He will permit it, and complete Stam Nezirus;

Note: At the end of DH Mi, Tosfos said that we could have asked this! Here, Tosfos means that at this stage (if you will say that since he can permit it, it takes effect) we could not ask this (Arzei ha'Levanon).

We ask only about Nazir Shimshon, which cannot be permitted.

Support: It connotes like this in Makos (22a) on the Mishnah of [getting eight sets of lashes for] plowing one furrow, that Nazir Shimshon cannot be permitted, but Nazir Olam can be permitted.

Explanation: On the day he was born, i.e. Adar 7, they had great Simchah, and on the day he died on Adar 7, presumably many vowed to be Nezirim, and there were many Nezirim in Yisrael due to pain;

He says Stam 'I will be", i.e. like it was in the generation on Moshe on Adar 7 on the day he died, and he accepted Nezirus on himself;

Or, perhaps he means like the day he was born, and he accepted Simchah on himself.

Question: According to the opinion (Zevachim 117a) that we may offer only Nedarim and Nedavos on a Bamah, those who vowed to be Nezirim at the death of Moshe Rabbeinu, they were Nezirim for the rest of their lives;

They could not offer Korbanos [Nazir], for Korban Nazir is not brought through Neder or Nedavah (one may offer it only if he is obligated)!

Strengthening of question: Also in Shilo there was no Heter! Also, the Nezirus of Avshalom is difficult.

Note: Tosfos (Temurah 14b DH Ela) answers that R. Shimon is the one who permits only Nedarim and Nedavos on a Bamah, and he holds (below, 46b) that even a Shelamim of Nedavah permits a Nazir.

Explanation: [This is the question about] Hareini Nazir [after 20 days... (13b)].

Citation of Gemara: He became Tamei in the days of [Nezirus for] his son.

Explanation: This refers to our Mishnah, which taught that he sets aside his Nezirus, and counts that of his son;

According to Reish Lakish, this (setting aside his Nezirus, and counting his son's) affects if he became Tamei in the days of his son. He does not cancel his own [Nezirus];

According to R. Yochanan, even though he cancels, this is only when he ceases his count and he set aside his Nezirus, and counts that of his son, and was in the middle of his [son's] count. Then, when he cancels his son's Nezirus, he cancels also his own count, because he did not finish his count;

If he would count two counts, one special for him, and after he would count just for his son, and he became Tamei in the days of his son, he would not cancel his own count, because he totally finished his own count before he began the count for his son.

Reish Lakish says that he cancels only his son's Nezirus, but what he counted for his own he does not cancel;

However, in the Reisha of our Mishnah, which teaches "I am a Nazir, and a Nazir when I will have a son", that he counts his own, and afterwards of his son, if he became Tamei in the days of his son, all agree that he cancels only his son's Nezirus

This is because he already totally finished his own.

Source: [It is one long Nezirus,] for he shaves only after he completes his own and his son's. He stands in the middle of his Nezirus;

However, surely if he became Tamei in the days of completing his Nezirus, he cancels only his own, but not his son's.

Explanation: He said "I am a Nazir from today", and he began to count Nezirus, and he became a Metzora. The days of being a Muchlat do not count for Nezirus, and do not cancel, like it says below (17b);

If he became Tamei Mes in the days of being a Muchlat, Reish Lakish holds that he does not cancel the first days that he counted for his Nezirus before his Tzara'as;

When he becomes Tahor from his Tzara'as, he shaves and brings Korbanos Metzora, and returns to finish the count of Nezirus like he specified.

R. Yochanan says that he cancels, for he is in Nezirus, and he still did not count the 100;

When he becomes Tahor from his Tzara'as, he must count all the days of his Nezirus.

Citation of Gemara: It is necessary [to teach both cases].

Explanation: We need to learn the argument about his son, and about his Tzara'as.

Explanation: He said "I am a Nazir for 30 days", and when he counted 20 from his Nezirus, bandits shaved him b'Al Korcho (against his will);

Now, he cannot shave on day 30 of Nezirus and bring Korbanos, until 30 days from when the bandits shaved him, for Gidul (the required growth of hair for a Nazir Tahor to shave) is never less than 30 days.

He began the 30, and when he counted 10, he finished his Nezirus, for initially he counted 20 before the bandits shaved him;

These last 20 days are only to grow hair, so he can shave after his Nezirus and bring his Korbanos, and in these days he became Tamei.

Implied question: Why does it say "the day of growing hair", and not "during the days", like it said above "during the days of his Tzara'as"?

Answer: It is impossible that the days of Tzara'as will not exceed one day. However, growing hair, it is possible that it will endure only one day, e.g. bandits shaved him on the second day of his Nezirus;

Now, he adds to 30 only one day at the end for the sake of growing hair.

Explanation: [The two Neziros are] of his son, and his own. Similarly, if he became Tamei during the days of his Tzara'as, Nezirus is one matter, and Tzara'as is another matter;

Here, it is one Nezirus. When he became Tamei on a day that he is Tahor, it is one Nezirus.

Note: Keren Orah said that these words have no meaning. Perhaps "Hacha Chada Nezirus Hu" is a new Dibur ha'Maschil, and the text should say "v'Chi Nitma b'Yom Gidul Se'ar Chad Nezirus Hu" (when he became Tamei on the day of growing his hair, it is one Nezirus) - PF.)

Explanation: After Zerikas ha'Dam, he became Tamei before shaving. He calls this "Kidush of hair" because he did not shave, like it says "v'Kidash Rosho", which means [that after a Nazir Tamei shaves and brings Korbanos,] he begins to grow his hair.

Citation of Gemara: He has no solution.

Explanation: We are thinking that this means that he can never drink wine or shave, since he already brought Korbanos and became Tamei before shaving. He cannot shave without bringing a Korban.

Citation of Gemara: Like whom is this? If it is like R. Eliezer, since he said that shaving is Me'akev him...

Explanation: [It is Me'akev him] from drinking wine.

Citation of Gemara: He is within Melos.

Explanation: I.e. it is as if he became Tamei before bringing his Korbanos, which is Toch Melos.

Citation of Gemara: He should be Soser!

Explanation: This means that he should bring Korbanos again;

Source: A Mishnah below (47a) teaches that if the blood of one [of the Korbanos] was thrown, and he became Tamei, R. Eliezer says that he is Soser (cancels) everything;

The Gemara [there] asks that R. Eliezer said that any Tum'ah after Melos (finishing the days) cancels seven days, and answers that "Soser" refers to his Korbanos. After he becomes Tahor, he brings his Korbanos [again].

Proof: You are forced to say that here, "Listor" (the question that he should cancel) is not specifically when he became Tamei on day 30 (and we suggest that he must count Nezirus again), for below (16b), R. Eliezer says that it is Soser only seven days! (Rather, he must bring his Korbanos again. If so, he has a solution!)

Citation of Gemara: Rather, it is according to Rabanan. They say that shaving is not Me'akev!

Explanation: [It is not Me'akev the Heter] to drink wine. Since he brought his Korbanos, he may become Tamei and drink without shaving at all! (If so, he has a solution!)

Explanation: [He has no solution for the Mitzvah of Gilu'ach, for] since he already brought his Korbanos, he does not bring them again. He lost [Mitzvas Gilu'ach]. Immediately he may drink wine without shaving at all.

Implied question: Why did Rav Chisda say "all agree"? (His law is only according to Rabanan!)

Answer: He means that Rav and Shmuel, who argue about one who became Tamei on Yom Gidul Se'ar, whether he is Soser, here, that he became Tamei before shaving, they agree that he is not Soser. It is as if he already shaved.

Explanation: He counted all the days of Nezirus, and he is on the day of bringing Korbanos.

Explanation: [He is lashed for Tum'ah] if he became Tamei before bringing Korbanos. However, he does not cancel the Nezirus he counted, since his days already finished.

Implied question: We find below (16a), and it was brought above, that if he became Tamei on day 101, he cancels 30 days!

Note: Tosfos cited this above (6a DH Nitma). In our text, the Gemara (6a, 6b) cited much of our Mishnah, but not the Seifa in which he became Tamei on day 101.

Answer: That refers only to day 101 (i.e. one more than the number of days he accepted). We decree due to day 30, which is the day of shaving mid'Oraisa [for Stam Nezirus], like a Mishnah above (5b) taught;

However, on day 102, he is not Soser, or on day 31, he is not Soser. (Shalmei Nazir - above (6a DH Nitma), Tosfos said that also on day 31, he is Soser mid'Rabanan! That is when he accepted 30 days. Here Tosfos refers to Stam Nezirus.)

Explanation: Regarding Tum'ah, it says "v'Timei Rosh Nizro" - one whose Nezirus depends on his head, that his [days] already finished, and he has no more Nezirus, only in his head, that he did not shave;

Then, he is lashed for Tum'ah, for it says "v'Timei Rosh Nizro."

Distinction: If he became Tamei after he brought Korbanos, he is not liable according to the opinion that shaving is not Me'akev.

Source: [According to him,] this Drashah is established only before bringing the Korban. (After bringing the Korban, everything is permitted!)

He is properly called one who Nezirus depends on his head, even though he did not yet bring Korbanos, since the only thing he must do with his body is to shave;

Distinction: However, if he drank wine or shaved, he is not liable, for there is no verse for them like there is about Tum'ah.