1)

TOSFOS DH v'Eima Shanah

úåñôåú ã"ä åàéîà ùðä

(SUMMARY: Tosfos explains how some years are full of days, and some are deficient.)

ãéù ùðéí îìàéí åîøåáéí áéîéí ëùäçãùéí îìàéí åéù ôçåúéï ëùäí çñøéí.

(a)

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

1.

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

2)

TOSFOS DH Shanim Mi Monin l'Yamim

úåñôåú ã"ä ùðéí îé îåðéï ìéîéí

(SUMMARY: Tosfos says that this is said in astonishment, and explains why.)

áúîéä (åùéèä äåà åëå') çãùéí àúä îçùá ìùðéí åëùäï îòáøéï îåñéôéï çãù åìà éîéí ë' àå è"å

(a)

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;

åäëà ëúéá òã îìàú äéîéí äìëê åãàé áçãù îééøé.

1.

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

3)

TOSFOS DH Hareini Nazir Achas Gedolah Hareini Nazir Achas Ketanah

úåñôåú ã"ä äøéðé ðæéø àçú âãåìä äøéðé ðæéø àçú ÷èðä

(SUMMARY: Tosfos explains why these do not connote more than 30 days.)

ëìåîø ìà ùðà ëé àîø âãåìä åìà ùðà ëé àîø ÷èðä åàôéìå àîø îëàï åòã ñåó äòåìí ìà äåé ðæéø àìà ùìùéí éåí

(a)

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;

åâãåìä ã÷àîø ëìåîø âãåì òìé äðæéøåú ãèøéçà òìé àå ÷èðä ëìåîø ãìà èøéçà òìé ëìì

1.

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;

åàôé' îëàï åòã ñåó òåìí áâîøà îôøù ãèøéçà åàøéëà ìé îìúà ëîëàï åòã ñåó äòåìí.

2.

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.

4)

TOSFOS DH v'Amai v'Ha mi'Kan v'Ad Sof ka'Amar

úåñôåú ã"ä åàîàé åäà îëàï åòã ñåó äòåìí ÷àîø

(SUMMARY: Tosfos explains why we are lenient.)

ôéøåù åìéäåé ðæéø ìòåìí åîùðé äëé ÷àîø (äâäú áàøåú äîéí) àøéëà ìé äàé îéìúà ëå' åìòåìí (äâäú áøëú øàù) çã ðæéøåú ÷áéì òìéä ì÷åìà

(a)

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;

ãäëé îùúîò èôé ãàí äåà ø"ì îëàï åòã ñåó äòåìí äéä ìå ìäæëéø îðéï ñåó äòåìí

1.

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;

ãéåãò äåà ùôéø ãäòåìí éù áå çîù îàåú ùðä (äâäú áøëú øàù) îäìê åäéä ìå ìåîø çîù îàåú ùðéí åìôéëê àæìéðï ì÷åìà ë"ð.

2.

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.

5)

TOSFOS DH mi'Kan v'Ad Mekom Ploni Omdim...

úåñôåú ã"ä îëàï åòã î÷åí ôìåðé àåîãéí...

(SUMMARY: Tosfos explains why here it matters how far away it is.)

ôé' ãìà âøò î÷éáì ðæéøåú éåí àçã ãäåé ðæéø ùìùéí éåí

(a)

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;

åàí ìàå äåé ðæéø ëîðéï äéîéí àå î' àå ð' éåí

1.

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

åàîàé ä"ð ðéîà àøéëà ìé îéìúà ëîëàï åòã î÷åí ôìåðé åìà éäéä àìà ì' éåí åàôéìå éäéä ð' éåí òã î÷åí ôìåðé

2.

[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!

[åîùðé] ëùäçæé÷ áãøê å÷áì òìéå

3.

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

ãîñúîà îôðé àåðñé äãøê ÷áì òìéå ðæéøåú ìäðöì îñëðú äãøê ìñê îäìê äéîéí òã î÷åí ôìåðé.

i.

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.

7b----------------------------------------7b

6)

TOSFOS DH Lehavi Kol Parsah u'Parsah (pertains to Amud A)

úåñôåú ã"ä åìéäåé ëì ôøñä åôøñä (ùééê ìòîåã à)

(SUMMARY: Tosfos explains the question against our Mishnah, and the answer.)

àîúðé' ôøéê ëé àîø îëàï åòã ñåó äòåìí ðçùåá ëîä ôøñä òã ñåó äòåìí ìîðéï ùäòåìí îäìê çîù îàåú ùðä

(a)

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!

åùîà ãîðéï ðæéøåú ÷áéì òìéä ëîðéï ôøñàåú ìçåîøà åìà îöéðï ìôøåùé ìä÷ì

1.

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

åàéï ìä÷ùåú àí ëï äéä ìå [ìåîø] îðéï ñåó äòåìí

2.

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!

ãðéçà ìéä èôé ùéäà ëì ôøñä åôøñä áôðé òöîå ùéåëì ìâìç òöîå áñåó ëì ùìùéí éåí

3.

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;

àáì àéï ìôøù åìåîø ã÷àé åôøéê ìîàé ãîñé÷ îéðéä

(b)

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

ãëéåï ãèòîà äåé îùåí ãäçæé÷ áãøê àéï áãòúå ìäéåú ðæéø ëé àí áäéåúå áãøê

(c)

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.)

ìëê öøéê ìôøù ã÷àé àîúðé'

1.

Therefore we must explain that he refers to our Mishnah.

åîùðé áàúøà ãìà îðé ôøñä ãìéëà ìîéîø ãëîðéï ôøñä ÷áéì òìéä

(d)

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].

åôøéê åìäåé ëì àååðà åàååðà ëîðéï îäìê éîéí ùòã ñåó äòåìí ÷áéì òìéä ðæéøåú

(e)

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;

îé ìà úðï äøéðé ðæéø ëùòø øàùé ëå' äøé æä ðæéø ìòåìí ëå'

1.

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?!

àìîà ðæéøåú äøáä ÷áéì òìéä

2.

Inference: He accepted on himself many Neziros;

åìà îôøùéðï ìîéìúéä ì÷åìà ìîéîø äøéðé ðæéø ùìùéí éåí åëùéòø øàùé ã÷àîø ëìåîø àøéëà ìé äàé îéìúà (ã÷àîø) ëàéìå àîøúé äøéðé ðæéø ëîðéï ùéòø øàùé

i.

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."

åîùðé ëì îéìúà ãàéú ìéä ÷öáúà ìà ÷úðé ôéøåù äàåîø äøéðé òã ñåó äòåìí àéú ìäå ÷öáúà ãîäìê äòåìí çîù îàåú ùðä

(f)

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;

[åàí] ðæéøåú áîðéï ÷áéì òìéä ä"ì ìôøù ìäãéà àçøé ùéù ìäí îðéï åìëê é"ì ãçã ðæéøåú ÷áéì òìéä

1.

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.

àáì ùéòø øàùé åòôø äàøõ åçåì äéí àéï ìäí ÷öáä åîðéï [øåöä] ìåîø ãáîðéï ùéòø øàùå ÷áéì òìéä ðæéøåú

2.

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.

åîä ùìà ôéøù ìôé ùìà éãò îðéï äùéòø.

i.

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

7)

TOSFOS DH veha'Tanya (pertains to Amud A)

úåñôåú ã"ä åäúðéà (ùééê ìòîåã à)

(SUMMARY: Tosfos explains three kinds of perpetual Nezirus.)

áðéçåúà ùéù çéìå÷ áéï ÷éöáúà åáéï ìà ÷éöáúà

(a)

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.

ëì éîé çééå àå ðæéø ìòåìí àéï ìå ÷éöáä ùàéðå éåãò éîé çééå åä"æ ðæéø ìòåìí ëàáùìåí åîé÷ì åîáéà â' áäîåú ìîø ëãàéú ìéä åìîø ëãàéú ìéä ìòéì (ãó ã:)

1.

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).

àôé' ÷' ùðä åàôéìå àìó ùðä åîñúîà ìà éçéä ëì ëê åä"ì ëì éîé çééå [åàô"ä] çìå÷ áãéðå ãàéï æä ðæéø ìòåìí ëàáùìåí ìä÷ì àìà ðæéø òåìí ðæéø àøåê òã éåí îåúå

2.

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.

åà"ú ëéåï [ãîçì÷] îúðéúà [áéï ãìéú ìéä] ÷éöáúà ìàìó ùðéí ãàéú ìäå ÷öáúà à"ë âí áîúðéúéï éäéä ðæéø àøåê òã éåí îåúå ëîå áàìó ùðéí

(b)

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!

åé"ì ãùàðé äëà ãàîø äøéðé ðæéø àìó ùðéí åìà àîø îëàï îùîò ðæéøåú àøåê ÷áéì òìéä

(c)

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;

àáì áîúðéúéï àîø îëàï åòã ñåó äòåìí

1.

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

ãîùîò èôé àøéëà ìéä îéìúà ëîëàï åòã ñåó äòåìí [îìåîø] ãðæéøåú àøåê ÷áéì òìéä îãìà àîø äøéðé ðæéø òã ñåó äòåìí

2.

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."

åìà îééúé îäê áøééúà àìà ãàéëà çéìå÷ áéï îéìúà ãàéú ìéä ÷éöáúà [ìîéìúà ãìéú ìéä ÷éöáúà]

(d)

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

ãùìùä òðéðé ðæéø [éù] àîø ëùéòø ëòôø ëçåì ðæéø ìòåìí ðæéøåú àçø ðæéøåú åîâìç ëì ùòøå áéï ðæéøåú åîáéà ÷øáðåúéå

(e)

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];

àîø ëì éîé çééå ðæéø ìòåìí [äøé æä] ðæéø ìòåìí ëàáùìåí åìà ìâìç ìâîøé àìà ìä÷ì ìîø ëãàéú ìéä åìîø ëãàéú ìéä åîáéà â' áäîåú

1.

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];

àîø îàä ùðä àå àìó ùðä äøé æä ðæéøåú àøåê òã éåí îåúå åàéðå ìà îâìç åìà îé÷ì åìà îáéà ÷øáï ëì éîéå.

2.

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.

8)

TOSFOS DH Ho'il v'Chulei (pertains to Amud A)

úåñôåú ã"ä äåàéì ëå' (ùééê ìòîåã à)

(SUMMARY: Tosfos explains the question against this, and the answer.)

åîåáãìåú æå îæå åé"ì ãðæéøåú äøáä ÷áéì òìéä îùà"ë àååðåú àéðï (äâäú áøëú øàù) îåáãìåú æå îæå

(a)

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.

åôøéê âáé éåîé ðîé äëúéá åéäé òøá åéäé áå÷ø éåí àçã îã÷øé ìéä éåí àçã îùîò ìäáãéìå îéåí àçø (äâäú áøëú øàù) ÷àúé à"ë îåçì÷éï (äâäú ø' áöìàì àùëðæé) äéîéí åîåáãìéí âí äí

1.

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!

åîùðé äëé ÷àîø éîîà åìéìéà çã éåîà ôé' äòøá ùìôðé äéåí òí äéåí ùàçøéå (äâäú áøëú øàù) ìòðéï ùáú åéå"è

2.

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;

åìà ìàôå÷é îéåîà ãáúøéä ÷àúé àìà ëì äéîéí ðåâòéí æä áæä.

i.

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

9)

TOSFOS DH She'ani Hasam deka'Tani Hareini Nazir Achas (pertains to Amud A)

úåñôåú ã"ä ùàðé äúí ã÷úðé äøéðé ðæéø àçú (ùééê ìòîåã à)

(SUMMARY: Tosfos explains why Rava argues with the first Amora'im.)

ãîùîò ìéä ã÷àé àøéùà ã÷úðé äøéðé ðæéø àçú âãåìä àå àí àîø äøéðé ðæéø àçú îëàï åòã ñåó äòåìí

(a)

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"';

ëéåï ãàîø äøéðé ðæéø àçú àîøéðï ãèøéçà ìéä åàøéëà ìéä îìúà ëîëàï åòã ñåó äòåìí (âéøñú îùðä ìîìê)

1.

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;

åàîåøàé ÷îàé ìà îùîò ìäå ã÷àé îëàï åòã ñåó äòåìí ààçú.

2.

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

10)

TOSFOS DH Hareini Nazir v'Yom Echad (pertains to Amud A)

úåñôåú ã"ä äøéðé ðæéø åéåí àçã (ùééê ìòîåã à)

(SUMMARY: Tosfos explains why he is a Nazir twice in all of these cases.)

åñîê ðæéø áãéáåøå àöì äéåí åàöì äùòä äåé ëàéìå àîø äøéðé ðæéø åðæéø éåí àçã àå ðæéø ùòä àå ðæéø îçöä

(a)

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";

ùìà äéä éëåì ì÷øá úéáú ðæéø éåúø àöì îçöä ùìà äéä éëåì ìåîø äøéðé ðæéø åîçöä ãìà îùîò îéãé òì îä îçöä

1.

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;

òì ëï àîø ðæéø àçú åîçöä åçùåá ëàéìå ôéøù åðæéø îçöä (äâäú áøëú øàù) ôéøåù çöé ðæéøåú

i.

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

åàí àîø áôéøåù äøéðé ðæéø éåí àçã åàôéìå ùòä àçú äåé ðæéø ùìùéí éåí ùàéï ðæéøåú ìéåí àçã åëì ùëï ìùòä äìëê äåé ðæéø ùúéí.

2.

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.

11)

TOSFOS DH Hareini Nazir v'Yom Echad Ha Hu d'Ein Nezirus l'Yom Echad (pertains to Amud A)

úåñôåú ã"ä äøéðé ðæéø åéåí à' äà äåà ãàéï ðæéøåú ìéåí à' (ùééê ìòîåã à)

(SUMMARY: Tosfos explains the Havah Amina that adding an hour is different.)

ôé' ãçùáéðï ìéä ëàéìå àîø äøéðé ðæéø åðæéø éåí à'

(a)

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

åàéìå àîø äøéðé ðæéø åðæéø éåí àçã åàéï ðæéøåú ìéåí àçã (äâäú áøëú øàù) àìà ì' éåí ìäëé îðé úøúé ðæéøåú

1.

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;

àáì àîø äøéðé ðæéø åùòä àçú ëàéìå àîø ðæéø ùòä àçú ìéîðé ì' åàçã (äâäú áøëú øàù)

2.

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];

ãñ"ã ããé ìðå îàåúä ùòä ìòùåú éåí åîöøôéðï áäãé ì' éåí åéäéä ì"à éåí

i.

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;

÷î"ì ëéåï ãéù ìäåñéó òì ãáåøå ðåñéó ðæéøåú ùìí.

ii.

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

12)

TOSFOS DH v'Iy Tana Sha'ah Achas Mishum d'Lo Nachis l'Davka

úåñôåú ã"ä åàé úðà ùòä àçú îùåí ãìà ðçéú ìãå÷à

(SUMMARY: Tosfos explains the Havah Amina that adding a half is different.)

ôé' ãáø ùàéðå éëåì ìäéåú ùàéï ðåãøéï ùòåú åëéåï ùéù ìäåñéó òì ãáåøå ðåñéó ðæéøåú ùìí

(a)

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;

àáì àçú åîçöä ãðçéú ìãå÷à ùéëåì ìäéåú ðæéø àéîà ìà ìéîðé úøúé àìà î"ä äåé ÷î"ì ãáëåìäå ðæéø ùúéí.

1.

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.

13)

TOSFOS DH Hareini Nazir Sheloshim Yom v'Sha'ah Achas

úåñôåú ã"ä äøéðé ðæéø ùìùéí [éåí] åùòä àçú

(SUMMARY: Tosfos explains why the hour becomes a day.)

åîòúä ìà ÷ééîà ãáåø ãðæéø àùòä åäåé ðæéøåú ì"à éåí ùàéï äðæéøåú ìùòåú

(a)

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.

åîàåúä ùòä ðòùä éåí åäåé ëàéìå àîø äøéðé ðæéø ùìùéí åàçã éåí

1.

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

ãåãàé çééì òìéä ì"à éåí ãéåí àçã îöèøó ùôéø áäãé ùìùéí éåí ìîéäåé ðæéø ëì ì"à éåí

i.

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

åäåà äãéï àí àîø äøéðé ðæéø ùìùéí (éåí) åéåí àçã ãìà äåä ðæéø àìà ì"à éåí ëéåï ùäôñé÷ áúéáú ì' ãàøéùà ÷àé àìà ãð÷è àçã îï äãéðéï åîîàé ãñìé÷ çéì÷

2.

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;

i.

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.

ãäééðå ã÷àîø ìòéì äøéðé ðæéø åùòä àçú åäåà äãéï ùéù ìçì÷ àøéùà ãîúðéúéï ã÷àîø äøéðé ðæéø åéåí àçã.

ii.

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."

14)

TOSFOS DH Lo Shanu Ela d'Amar Lamed Aleph Yom

úåñôåú ã"ä ìà ùðå àìà ãàîø ì"à éåí

(SUMMARY: Tosfos explains why this is unlike the previous Mishnah.)

ôé' [àæ] ìà äåé ðæéø àìà ì"à éåí àáì àîø ùìùéí éåí åéåí àçã ðæéø ùúéí ìôé ùééúø áìùåðå á' ôòîéí éåí

(a)

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.

åëãîôøù åàæéì ãñáø ìä ëø"ò

1.

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

å÷"÷ ãáîúðéúéï ìà ÷úðé äàé ìéùðà ì"à éåí àìà ì' åùòä àçú

(b)

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

åé"ì ãáîúðéúéï ôéøù ìéùðà ãñìé÷ äééðå äøéðé ðæéø [åùòä] àçú (éåí)

(c)

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

åäåà äãéï ãáøéùà ðîé ëé àîø äøéðé ðæéø åéåí àçã ãäåé ðæéø ùúéí [àé àîø] äøéðé ðæéø [ì'] åéåí àçã ãäôñé÷ áúéáú ùìùéí áéðúééí ãìà äåé ðæéø àìà ùìùéí åàçã éåí

1.

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.

åàäà ÷àîø øá ìà ùðå

2.

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

15)

TOSFOS DH Lo Shanu (part 2)

úåñôåú ã"ä ìà ùðå (çì÷ á)

(SUMMARY: Tosfos explains why this is unlike the previous Mishnah.)

ããøéù ìéùðà éúéøà (äâäú áøëú øàù) .

(a)

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

ùàéðå îôøù ìäãéà åãéé÷ ìéä îãéå÷à.

(b)

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

16)

TOSFOS DH Lo Es ha'Bor

úåñôåú ã"ä ìà àú äáåø ëå'

(SUMMARY: Tosfos explains that he left for himself the pit, but not a path to it.)

ùàéðå áëìì áéú åöøéê îåëø æä ìé÷ç ìå ãøê ìáåø îï äìå÷ç ùîëø ìå áòéï éôä åìà ùééø ìòöîå.

(a)

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.

17)

TOSFOS DH Ein Tzarich Likach Lo Derech

úåñôåú ã"ä àéï öøéê ìé÷ç ìå ãøê

(SUMMARY: Tosfos explains that this opinion holds that one sells stingily.)

ãáòéï øòä îåëø åùééø ìòöîå ãøê.

(a)

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

18)

TOSFOS DH Chutz me'Elu v'Chulei

úåñôåú ã"ä çåõ îàìå åëå'

(SUMMARY: Tosfos explains that this is extra to leave a path for himself.)

ùééúø áìùåðå ùáìàå äëé ìà îëø àú äáåø àìà ìùééø ìòöîå ãøê ÷îéëåéï.

(a)

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.

19)

TOSFOS DH Hareini Nazir ki'Se'ar Roshi... (pertains to the coming Daf)

úåñôåú ã"ä äøéðé ðæéø ëùòø øàùé... (ùééê ìãó äáà)

(SUMMARY: Tosfos explains that he observes separate Neziros.)

ôéøåù ðæéøåú äøáä ÷éáì òìéå ëòôø äàøõ åëçåì äéí åîâìç áéåí ùìùéí åîáéà ÷øáðåúéå.

(a)

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.

20)

TOSFOS DH Ein Zeh Megale'ach Achas li'Sheloshim Yom (pertains to the coming Daf)

úåñôåú ã"ä àéï æä îâìç àçú ìùìùéí éåí (ùééê ìãó äáà)

(SUMMARY: Tosfos explains when Rebbi holds that he accepted separate Neziros.)

ôéøåù øáé ñáéøà ìéä ãðæéøåú îøåáä ÷áéì òìéå òã éåí îåúå òã ùéàîø áôéøåù ðæéøåú

(a)

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

ëãîñé÷ åàé æäå îâìç àçú ìùìùéí éåí äàåîø äøé òìé ðæéøåú ëùòø øàùé åëòôø äàøõ åëçåì äéí.

1.

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."