Explanation: If an empty house or basket was in front of him, we check him. If he says "I vowed one big Nezirus", he is a Nazir for 30 days;

I.e. I vowed one Nezirus. He said "the full house", for the matter is long to him... and he is a Nazir only for 30 days;

If he says "I vowed Stam", we view the box as if it is full of mustard [seeds]", and he is a Nazir his entire life;

According to Rabanan above (in this Mishnah), he [counts] Nezirus after Nezirus. According to Rebbi, it is one long Nezirus.

Explanation: This is like one who says "I am a Nazir for one day." He is a Nazir for 30 days;

If not (rather, it is more than 30 days), he is a Nazir like the number of days, like I explained above, that we discuss when he started traveling.

Explanation: He is a Nazir for 365 months, Nezirus after Nezirus. He shaves in between and brings a Korban , since he said "like the number", which connotes [multiple] Neziros, and not [one] long Nezirus.

Explanation: R. Yehudah comes to support the first Tana. He says that a case occurred, and Chachamim obligated him to count many Neziros, and once he finished them, he died.

Explanation: We challenge our Mishnah. It says that we view it as if it is full of mustard, and he has no solution [to finish being a Nazir].

Observation: We could have asked "we should view it as if it is full of dough!", and he intended for one Nezirus, and we will be lenient for him.

Question: How can we be lenient due to Safek?

Answer: A Mishnah (Taharos 4:7) says that we are lenient about Safek Nezirus.

Question: Above (7a), regarding "from here until the end of the world", we ask that we should be stringent!

Answer: There, we did not know any reason to be lenient about the expression "from here until the end of the world";

Seemingly, it connotes that he accepted Nezirus on himself from here until the end of the world. Therefore, we ask that we should be stringent, due to the connotation of his words;

However, here we are thinking that a person does not enter himself into a Safek that is more stringent than Vadai. Through the Safek, it is more stringent for him than had he accepted Nezirus Vadai;

E.g. if he clearly intended for mustard, he counts Nezirus after Nezirus forever, and shaves between each one and brings a Korban;

Now that we have a Safek, that perhaps he intended for gourds or dough, once he shaves once, he cannot shave [again] until he brings a Korban;

He cannot bring a Korban, for perhaps he intended for dough, and he accepted only one Nezirus, and he brings Chulin b'Azarah.

Explanation: We do not know whether or not it had 100 Kor. R. Shimon forbids, for we are stringent about Safek Nezirus. We are concerned lest it had 100 Kor.

Below, we explain the solution according to R. Shimon. Before he begins to count the days of Nezirus, he says "if it had 100 Kor, I am a Nazir due to my first utterance. I will fulfill my vow and bring Korbanos;

If it did not have 100 Kor, my first utterance had no effect. I am a Nazir from now." He is a Nazir for 30 days and brings his Korbanos;

There is no Chulin b'Azarah, for he is a Nazir, either due to his first utterance, or his second utterance.

Question: Why is the Safek more stringent than Vadai? He is exempted through one Nezirus and one Korban, as if there were Vadai 100 Kor!

Answer: He can come to a stringency, e.g. if he becomes Tamei before he stipulates. Now, he is a Safek Nazir Tamei, and he has no solution;

He cannot bring an Asham [Nazir] Tamei due to Safek, for perhaps there were not 100 Kor, and he brings Chulin b'Azarah;

He may never drink wine or shave, for perhaps he is a Nazir, and he cannot exempt himself from his Nezirus without bringing an Asham for Tum'ah, and one cannot bring this conditionally;

However, if he became Tamei after he stipulated, then he is a Vadai Nazir Tamei. He brings Asham Tum'ah, and then finishes his Nezirus.

Explanation: He accepted on himself only if it will be found to have 100 Kor;

Similarly in our Mishnah, we view it as if it is full of dough, and he is exempt through one Nezirus.

Explanation: We cannot impose Nezirus on him, for perhaps there were not 100 Kor in it.

Explanation: In our Mishnah, you are forced to say that he is obligated [at least] one Nezirus, even if he [meant full of] dough;

Since he entered Nezirus, he cannot leave it, like the Gemara proceeds to explain;

Explanation (cont.): The Gemara asks, why can't he leave it? We should view it as if it is full of gourds or full of dough, and he will have a solution!

We are thinking that he accepted Neziros on himself, i.e. in any case he can shave after 30 days and bring a Korban;

If he accepted one Neziros on himself, he properly shaves. And even if he accepted on himself [Neziros as much as the house or box can hold seeds of] mustard, he can shave after 30 days;

We are thinking that if he said mustard, he accepted Neziros on himself, i.e. many Neziros, and not one long Nezirus;

Since he shaves at the end of 30 [days], you cannot impose on him Nezirus according to R. Yehudah, for who says that he accepted [Neziros like] mustard. Perhaps he accepted [like] dough, and he finished his vow!

Now this is like the case of a stack. We said that R. Yehudah permits. Why can't he leave [Nezirus]?

Explanation (cont.): We answer that R. Yehudah holds like Rebbi, who says that [when he meant full of] mustard, he accepted one long Nezirus. Until the day of his death, he may not shave.

Therefore, here you are forced to say that he entered one Nezirus, even if he accepted [like] dough;

Since you enter him into Nezirus, even according to R. Yehudah, he cannot leave, for perhaps he accepted like mustard, and he is judged [to fulfill] one long Nezirus until the day of his death;

This does not resemble at all the case in which he did not enter Nezirus according to R. Yehudah.

Version #1: [Does he really hold like Rebbi] that one who says [that he intended for] mustard connotes one [long Nezirus]? A Mishnah says "I am a Nazir like the number [of days in the solar year... R. Yehudah says, a case occurred..."

Granted, if you will say that he accepted many Neziros on himself, and once he finished, he died...

I.e. the word "finished" is appropriate, for Chachamim obligated him many Neziros. Once he finished them, he died.

However, if you will say that he accepted one long Nezirus on himself, is there completion at all?

I.e. the word "finished" is inappropriate. He is a Nazir for one Nezirus. He may not shave for the number of days in a solar year. The word "finished" does not apply at all! (Tif'eres Tziyon - "Hishlim" connotes that the person actively completed, e.g. through bringing Korbanos each time to begin the next Nezirus. If it was one long Nezirus, the time finished by itself. He should have said "Nishlam"! However, why can't we say that "Hishlim" means that he brought Korbanos at the end of one long Nezirus? (PF)

Version #2: Granted, if you will say that according to R. Yehudah, he accepted many Neziros on himself, it is fine that once he finished 365 times 30 days, he died.

This is like the first Tana, who said that he counts a number of Neziros like the number of days in a solar year.

However, if you will say that it is one Nezirus, is the completion according to R. Yehudah like the completion according to the first Tana?! (It is very different!) If so, the episode cited contradicts the law taught!

Since R. Yehudah brings after the first Tana's teaching "an episode occurred...], this implies that he brings a proof for the first Tana's teaching, like I wrote (8a, DH Amar).

Explanation: When they dry figs, they make mounds and mounds of figs to dry, without number (i.e. uncountable);

[He said] the number of paths in Shemitah, for in Shemitah the fields are not seeded, and there are many paths.

Inference: He accepted many Neziros on himself according to R. Yehudah.

Explanation: We answer that Minyan is different. I.e. surely when he said "Minyan" (the number), he accepted Neziros on himself;

However, when he said "like mustard" or "like mounds of figs", and did not mention "Minyan", he accepted on himself one long Nezirus, like Rebbi.

Explanation: He held that since R. Yehudah holds like Rebbi, and [R. Yehudah] distinguishes between when he said "Minyan" and when he did not say "Minyan", also Rebbi distinguishes;

Therefore, we ask that Rebbi says "[he is a Nazir only once,] until he says 'Neziros are Alai like the Minyan (number) of days in the solar year'." This implies that when he says "Minyan", without "Neziros", this connotes to Rebbi only one long Nezirus!

We answer that R. Yehudah holds like Rebbi in one way, that he accepted one Nezirus when he said mustard, and argues with him in one way;

R. Yehudah distinguishes between whether or not he said "Minyan", and Rebbi holds that it is no different when he says "Minyan".

Explanation: He is a Nazir like Avshalom. He trims his hair, this opinion like he holds (how long he delays between shaving), and this opinion like he holds, like we explained above (7b DH veha'Tanya).

Explanation: He does not shave or trim his hair until the day he dies.

Explanation: This is because he additionally said "and one."

Citation of Gemara: [If he said] "Od", he adds, and counts three Neziros.

Explanation: And when he said "Nazir v'Achas v'Od v'Shuv", [he counts] four [Neziros];

The Gemara asks that obvious, and answers that one might have thought that "v'Shuv" is like all of them [that he accepted until now], and he counts six Neziros. [The Beraisa] teaches that this is not so.

Explanation: If he said "Hen", this is one, like we say elsewhere (Shabbos 21b) that in Greek, "one" is called Heina.

Explanation: [Digun is two] in Greek. "Trigon" means three, "Tatragon" is four, and Puntigon is five. All of these are in Greek.

Explanation: Since it does not have four corners, it does not receive Tzara'as, like we conclude from [the two occurrences of] "Kir - Kiros" This is the reason for all of them (why only a four-cornered house can receive Tzara'as).