Explanation: There are full years with many days when the months are full, and there are smaller years when the months are deficient.

Note: Tosfos did not say that full years have 13 months, for we discuss a matter that is full with days.

Explanation: This is said in astonishment. We count months to comprise a year. When we are Me'aber (make a leap year), we add a month, and not 20 or 15 days;

Here it says "Ad Melos ha'Yamim." Surely it refers to a month!

Explanation: It is no different whether he said Gedolah or Ketanah, or even from here until the end of the world. He is a Nazir only 30 days;

He said Gedolah, i.e. the Nezirus is great upon me, for it is burdensome to me. Or, it is Ketanah, i.e. it is not burdensome to me at all;

Even from here until the end of the world, the Gemara explains that it is burdensome and long to me like from here until the end of the world.

Explanation: [We ask that] he should be a Nazir forever, and answer that he meant "this matter is long to me...", and really, he accepted one Nezirus on himself to be lenient;

It connotes more like this, for if he meant from here until the end of the world, he should have mentioned the number of the end of the world;

This is because it is well known that the world is 500 years journey. He should have said 500 years. Therefore, we are lenient. So it seems to me.

Explanation: [If it is less than 30,] this is no worse than one who accepted Nezirus for one day. He is a Nazir for 30 days;

If not (rather, it is more than 30), he is a Nazir like the number of days, whether it is 40 or 50 days.

[The Gemara asks] what is the reason? Also here we should say that the matter is long to me like from here until Mekom Ploni, and he is a Nazir only for 30 days, and even if it is 40 or 50 days until Mekom Ploni!

It answers that the case is, he started going there and accepted Nezirus;

Presumably, due to mishaps [prone to occur] on the road, he accepted on himself Nezirus to be saved from the danger of the road, for the number of days in the journey until the place Ploni.

Explanation: We challenge our Mishnah. When he said "from here until the end of the world", we should calculate how many Parsa'os (a Parsah is four Mil, about four kilometers), he is from the end of the world; based on the calculation that the world is a journey of 500 years!

Perhaps he accepted on himself [Neziros] like the number of Parsa'os to be stringent, and we cannot explain it to be lenient!

Question: If so (he intended for this), he should have said the number of [years needed to go from here to] the end of the world!

Answer: He prefers that every Parsah is by itself (i.e. to accept one Nezirus for each Parsah, and not one long Nezirus for the traveling time) so he can shave at the end of every 30 days;

Suggestion: Perhaps we refer to and challenge what we just concluded [that the Mishnah discusses one who started traveling]!

Rejection: Since the reason is because he started traveling, he intends to be a Nazir only while he is on the journey! (Surely he does not intend for the number of Parsa'os until the end of the world.)

Therefore we must explain that he refers to our Mishnah.

Explanation (cont.): The Gemara answers that we discuss a place in which they do not count Parsa'os, so we cannot say that he accepted on himself the number of Parsa'os [until the end of the world].

Explanation (cont.): The Gemara asks that [we should say that] each day's journey, i.e. like the number of days to go until the end of the world, he accepted Nezirus on himself;

Didn't we learn that [if one said] "I am a Nazir like the [number of] hairs on my head", he is a Nazir forever?!

Inference: He accepted on himself many Neziros;

We do not explain his words to be lenient, to say "I am a Nazir for 30 days", and "like the hairs on my head" means that that this matter is long to me as if I said "I am a Nazir like the number of hairs on my head."

Explanation (cont.): We answer that everything that has a Kitzba (a fixed, known amount), [the Tana] did not teach. I.e. one who says "I am a Nazir until the end of the world" has a Kitzba, for the world is 500 years journey;

If he accepted a number of Neziros, he should have explicitly specified [how many], since there is a [known] number! Therefore, we say that he accepted one Nezirus on himself.

However, [one who accepted like the number of] "hairs on my head or the [particles of] dust of the ground", they have no Kitzba. He wants to say that he accepted Neziros like the number of hairs on his head.

He did not specify because he did not know the number of hairs.

Explanation: This is said b'Nichusa (not in astonishment). There is a distinction between when there is a Kitzba, and when there is no Kitzba.

If he said "all the days of my life", he is a Nazir forever. There is no Kitzba, for he does not know how many days he will live. He is a Nazir forever, like Avshalom. He trims his hair and brings three animals, this opinion like he holds (how long he delays between shaving), and this opinion like he holds (above, 4b).

Even [if he said] 100 years, or even 1000, and presumably, he will not live so long, this [should be] like "all the days of my life." Even so, his law is different. He is not a Nazir l'Olam like Avshalom to be lenient, rather, a Nazir Olam. It is a long Nezirus until he dies.

Question: Since the Beraisa distinguishes between when there is no Kitzba, and 1000 years, which has a Kitzba, if so, also in our Mishnah he should be a Nazir for a long term, until he dies, like [the case of one who said] 1000 years!

Answer: Here is different, for he said "I am a Nazir for 1000 years", and he did not say "from here." This implies that he accepted on himself a long Nezirus;

However, in our Mishnah, he said "from here until the end of the world";

This connotes more that the matter is long to him, like from here until the end of the world, than to say that he accepted on himself a long Nezirus, since he did not say "I am a Nazir until the end of the world."

Explanation: We bring from this Beraisa only that there is a difference between a matter with a Kitzba and a matter without a Kitzba.

Summary: There are three matters of Nazir. If he said "[I am a Nazir] like [my] hairs, like the [particles of] dust [of the ground, or] like the grains of sand", he is a Nazir forever, Nezirus after Nezirus. He shaves all his hair between Neziros, and brings Korbanos [when he shaves];

If he said "I am a Nazir forever", he is a Nazir l'Olam like Avshalom. He does not totally shave, rather, he trims his hair, this opinion like he holds [about the interval between trimmings] and this opinion like he holds. He brings three animals [when he trims];

If he said "I am a Nazir for 100 years" or 1000, this is a long Nezirus until he dies. He does not shave or trim or bring Korban [Nazir Tahor] his entire life.

Explanation: These are separate from each other. We can say that he accepted many Neziros on himself. Avnos (one Avna is the amount one can travel in a day) are not separate from each other.

We ask that also regarding days, it says "va'Yhi Erev va'Yhi Boker Yom Echad"! Since it calls it one day, this connotes that it comes to separate it from another day. If so, also the days are divided and separate from each other!

We answer that it means as follows. Day and night are one day. I.e. the night before the day, with the next day, [they are one day] regarding Shabbos and Yom Tov;

[The verse] does not come to distinguish it from the next day. Rather, all the days touch each other,

Explanation: [Rava] understands that [the Seifa] refers to the Reisha, which taught "I am a Nazir, one big" [Nezirus. The Seifa means] 'or if he said "I am a Nazir once from here until the end of the world"';

Since he said "I am a Nazir once", we say that it is burdensome to him and long to him like from here until the end of the world;

The first Amora'im hold that "from here until the end of the world" does not apply to "once".

Explanation: He said "Nazir" near "today" or near "hour". It is as if he said "I am a Nazir, and a Nazir for one day" or "[and] a Nazir for one hour" or "[and] half a Nazir";

He could not put the word "Nazir" closer to "half", for he could not say "I am a Nazir and a half", for this has no meaning, what it is half of;

Therefore, he said "Nazir Achas u'Mechetzah." It is considered as if he specified "and half a Nazir", i.e. half-Nezirus.

If he said explicitly "I am a Nazir for one day", or even "for one hour", he is a Nazir for 30 days, for there is no Nezirus for one day, and all the more so for one hour. Therefore, [when he said "I am a Nazir and a day" or "and an hour"], he is a Nazir twice.

Explanation: We consider it as if he said "I am a Nazir and a Nazir for a day";

Had he said "I am a Nazir, and a Nazir for a day", and there is no Nezirus for one day, rather, for 30 days. Therefore, he counts two Neziros;

However, if he said "I am a Nazir, and one hour", it is as if he said "a Nazir for one hour", [one might have thought that] he counts 31 [days];

One might have thought that it suffices for us to make the hour to be a day, and it joins with the 30 days to be 31 days;

The Mishnah teaches that this is not so. Since we must add to his words, we add a full Nezirus.

Explanation: [He vowed] something that cannot be, for we do not vow [Nezirus] for hours. Since we must add to his words, we add a whole Nezirus;

However, when he said one and a half, he is precise, for he can be a Nazir for one and a half terms]. One might have thought that he does not count two [Neziros], rather, 45 [days of one Nezirus. The Mishnah] teaches that this is not so. In every case he is a Nazir twice.

Explanation: Now, his utterance of being a Nazir is not fulfilled on an hour, and he is a Nazir for 31 days, for there is no Nezirus of hours.

That hour became a day. It is as if he said "I am a Nazir for Sheloshim v'Echad Yom (30 and one day)";

Surely 31 days take effect on him, for one day properly joins with 30 days to be a Nazir for all 31 days;

The same applies if he said "I am a Nazir for Sheloshim Yom v'Echad (30 days and one)." He is a Nazir only for 31 days, since the word "Sheloshim" interrupted [between "Nazir" and "v'Yom]", for it refers to the Reisha. Rather, he taught one of the laws. Regarding the last matter mentioned he distinguishes;

Note: Rather, refers to the previous Mishnah (7a). Seemingly, the last case was "I am a Nazir and a half"! Perhaps Tosfos calls that the Seifa.

I.e. above he taught "I am a Nazir, and one hour." Similarly, we could distinguish regarding the [very] Reisha of our Mishnah, which said "I am a Nazir and one day."

Explanation: Then he is a Nazir only for 31 days. However, if he said "I am a Nazir for 30 days and one day, he is a Nazir twice, because he said "day" twice, [and one of these was] extra.

This is like the Gemara proceeds to explain, that [the Tana] holds like R. Akiva, [who expounds extra words].

Question: The Mishnah did not say this, i.e. 31 days, rather, 30 and one hour!

Answer: Our Mishnah explains the last expression [that the previous Mishnah] taught, i.e. "I am a Nazir and one hour."

The same applies in the [very] Reisha, when he said "I am a Nazir and one day", he is a Nazir twice. If he said "I am a Nazir 30 and one day", he interrupted between them with the word "30", so he is a Nazir only 31 days.

Regarding this Rav said "we learned only..."

Citation of Gemara: [R. Akiva] expounds extra words.

Explanation: [This refers to] what is not explicitly explained. He derives from an inference.

Explanation: It is not included in a house. The seller must buy a path to the pit from the buyer, for he sold generously, and did not leave a path for himself.

Explanation: One sells stingily, and he left a path for himself.

Explanation: This was extra, for even without this, he did not sell the pit. Rather, [he said this] with intent to leave for himself a path.

Explanation: He accepted on himself many Nezirus, like the dust of the ground and the sand of the sea. He shaves [every] 30th day and brings Korbanos.

Explanation: Rebbi holds that he accepted a big Nezirus on himself, until the day he dies, until he explicitly says Neziros;

This is like he concludes "who shaves once every 30 days? It is one who says "Harei Alai Neziros like the [number of] hairs on my head, or like the dust of the ground, or like the sand of the sea."