Question: What is wine of a Mitzvah?

Answer #1: It is wine of Kidush and Havdalah.

Objection: The Torah does not require one to drink wine for Kidush and Havdalah! (This is only mid'Rabanan!)

Answer #2 (Rava): He swore to drink wine, then accepted Nezirus.

The Nezirus takes effect, and he may not drink wine.

Question: Chachamim should agree that "wine and strong drink" comes to forbid wine of a Mitzvah!

Answer: We can learn that from "wine" alone; "And strong drink" teaches that it suffices to accept one Isur of Nezirus.

Question: What does R. Shimon learn from "and strong drink"?

Answer #1: He learns a Gezeirah Shavah to "wine and strong drink" written regarding the Isur to serve in the Mikdash when drunk.

Just like a Nazir may not drink wine, but he is permitted other intoxicating drinks, also a Kohen may not serve after drinking wine, but may serve after other intoxicating drinks. This is unlike R. Yehudah:

(Beraisa - R. Yehudah): If one ate figs of Ke'ilis and drank honey or milk and entered the Mikdash, he is liable (to death at the hands of Heaven).

Answer #2: R. Shimon holds that is something is already forbidden, a second Isur does not take effect on it. (Rosh - he learns this from "and strong drink." Tosfos - he uses "and strong drink" to teach that Nezirus adds an Isur to wine that is already forbidden.)

(Beraisa - R. Shimon): If one eats on Yom Kipur an animal that died (before Yom Kipur) without slaughter, he is exempt (from Kares. The Isur to eat on Yom Kipur does not take effect on a Neveilah.)

Question: What do Chachamim learn from "All that is made from the grapevine"?

Answer: This teaches that all foods forbidden to a Nazir combine to obligate lashes for eating a k'Zayis (the volume of an olive).

According to R. Shimon, this does not apply;

(Beraisa - R. Shimon): One is lashed for eating any amount of a food forbidden by a Lav. The Shi'ur of a k'Zayis is relevant only to the Chiyuv to bring a Korban (for foods forbidden by Kares. This does not apply to Nezirus.)

(Mishnah): 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.

(Gemara) Question: Why must all of these be taught?

Answer: Had it taught only 'I am like Shimshon', one might have thought that he refers to another Shimshon. Therefore, it adds 'like Mano'ach's son';

'Like Mano'ach's son' does not suffice, for perhaps another man has that name. Therefore, he needs to add 'like Delilah's husband' or 'like the one whose eyes were gouged out by the Pelishtim.' (Any expression other than 'like Shimshon' and 'like Mano'ach's son' suffices by itself.)

(Mishnah): 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) Question: Nazir Olam was not mentioned before! (It should be mentioned before we ask how it is different from a Nazir Shimshon!)

Answer: The Mishnah is abbreviated. It means thusly: If one said 'I am a Nazir Olam', he is a Nazir Olam;

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

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

Inference: He does not bring Korbanos for Tum'ah, but he may not become Tamei.

Question: The Mishnah is not like R. Yehudah, nor like R. Shimon!

(Beraisa - R. Yehudah): A Nazir Shimshon may become Tamei through a Mes, like we find that Shimshon did;

R. Shimon says, acceptance to be a Nazir Shimshon has no effect. We do not find that Shimshon verbally accepted Nezirus.

The Mishnah is unlike R. Yehudah, who permits a Nazir Shimshon to become Tamei. It is unlike R. Shimon, who says that a person cannot become a Nazir Shimshon!

Answer: Really, it is like R. Yehudah; he may become Tamei l'Chatchilah.

Since it says regarding a Nazir Olam 'if he became Tamei' (b'Di'eved), the same expression was used regarding a Nazir Shimshon.

Suggestion: R. Yehudah and R. Shimon argue like the following Tana'im.

(Beraisa - Yakov): If one said 'this is forbidden to me like a Bechor (a firstborn male animal', which is a Korban), the vow takes effect;

R. Yosi permits (the vow is void).

Suggestion: R. Yehudah holds like R. Yakov, who says that Hatfasah (making 'A' forbidden like 'B') need not be in Davar ha'Nadur (something forbidden by a vow. Rather, it works even if 'B' is Davar ha'Asur, i.e. the Torah forbade it.) R. Shimon holds like R. Yosi, that Hatfasah must be in Davar ha'Nadur.

Rejection: No, all require Hatfasah in Davar ha'Nadur. R. Yakov expounds "To Hash-m" (in the verse of vowing) to allow Hatfasah in a Bechor.

R. Yosi expounds "To Hash-m" to allow Hatfasah in a Chatas or Asham.

Question: Why does R. Yosi expound to allow Hatfasah in a Chatas or Asham, and not in a Bechor?

Answer: Man was Makdish a Chatas and Asham, but not a Bechor (it is is automatically Hekdesh from birth);

R. Yakov holds that man is Makdish also a Bechor;

(Beraisa - Beis Rabeinu): "You will be Makdish the male" is a Mitzvah to be Makdish a Bechor.

R. Yosi agrees that there is a Mitzvah to proclaim its Kedushah. However, it is Kodesh even without this (therefore, it is not Davar ha'Nadur).

Question: Regarding Nazir, it also says "to Hash-m!" (R. Shimon should agree that this comes to include Nazir Shimshon!)

Answer: He expounds "to Hash-m" like Shimon ha'Tzadik:

(Beraisa - Shimon ha'Tzadik): In all my days, I only ate from one Asham of a Nazir Tamei. The man was beautiful, especially his hair.

Shimon ha'Tzadik: Why did you become a Nazir, which requires you to cut off your beautiful hair?

The Nazir: I saw my reflection, and my evil inclination was obsessed with my beauty. It threatened to destroy me! I countered 'do not pride yourself with a world that is not yours. The body stands to become worms! I will shave off this hair to Hash-m (by becoming a Nazir)!'

Shimon ha'Tzadik kissed him. 'There should be more Nezirim like you. You fulfill "One who will vow to be a Nazir to Hash-m"!'

Question: Surely, all agree that Shimshon was a Nazir (through a vow)!

"The youth will be a Nazir to Hash-m from the womb"! (Rosh - we are thinking that Shimshon accepted Nezirus when he matured, or that his father imposed Nezirus on him.)

Answer: No, the angel himself imposed Nezirus on him.

Question: What is the source that Shimshon became Tamei Mes?

Suggestion: We learn from "I killed 1000 men with the jawbone of a donkey." (The Rosh says that we could not learn a Heter Tum'ah from here. Here he was permitted for Piku'ach Nefesh (they wanted to kill him)! Perhaps the questioner assumed that after he killed several hundred, the Pelishtim tried to flee, and he was not in danger.)

Rejection: Perhaps he threw it at them, but did not touch them, and never became Tamei!

Answer #1: We learn from "he smote 30 men and took their garments."

Question: Perhaps he took the garments before killing them!

Answer: It says that he hit them before taking their garments.

Objection: Perhaps they did not die from the blow, they just became close to death!

Answer #2 (to Question (c)): Rather, we know this from a tradition.

Question: What is the source for a Nazir Olam [to shave and offer Korbanos when his hair gets long]?

Answer (Beraisa - Rebbi): Avshalom was a Nazir Olam - "at the end of 40 years, Avshalom said to the king 'I will go to fulfill what I vowed to Hash-m, in Chevron.'"