1)

TOSFOS DH Hareini Nazir Malei ha'Bayis Malei ha'Kupah

úåñôåú ã"ä äøéðé ðæéø îìà äáéú îìà ä÷åôä

(SUMMARY: Tosfos explains how we check him.)

ôéøåù áéú øé÷ðéú àå ÷åôä øé÷ðéú ìôðéå (äâää áâìéåï) áåã÷éï àåúå àí àîø àçú âãåìä ðãøúé ðæéø ùìùéí éåí

(a)

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;

ôé' ðæéøåú àçú ðãøúé åäà ã÷àîø îìà äáéú ãàøéëà ìéä îéìúà [ëå'] åàéðå ðæéø àìà ùìùéí éåí

1.

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;

[åàí àîø ñúí] ðãøúé øåàéï ä÷åôä ëàéìå îìàä çøãì åðæéø ëì éîéå

2.

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;

ìøáðï ãìòéì ðæéøåú àçø ðæéøåú åìøáé ðæéøåú àøåê.

i.

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

2)

TOSFOS DH mi'Kan v'Ad Mekom Ploni Pachos mi'Lamed Yom Nazir Sheloshim Yom

úåñôåú ã"ä îëàï åòã î÷åí ôìåðé ôçåú îì' éåí ðæéø ùìùéí éåí

(SUMMARY: Tosfos explains why he is a Nazir for 30 days or more.)

îéãé ãäåä ààåîø äøéðé ðæéø éåí àçã ãäåé ðæéø ì' éåí

(a)

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

åàí ìàå ðæéø ëîðéï äéîéí åëãôøéùé' ìòéì ãîééøé ëùäçæé÷ áãøê.

1.

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.

3)

TOSFOS DH k'Minyan Yemos ha'Shanah Moneh Neziros k'Minyan Yemos ha'Shanah

úåñôåú ã"ä ëîðéï éîåú äùðä îåðä ðæéøåú ëîðéï éîåú äùðä

(SUMMARY: Tosfos explains that he counts Nezirus after Nezirus.)

ãäééðå ùñ"ä çãùéí éäéä ðæéø ðæéøåú àçø ðæéøåú åîâìç áéðúééí åîáéà ÷øáï ëéåï ã÷àîø ëîðéï îùîò ðæéøåú åìà ðæéøåú àøåê.

(a)

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.

4)

TOSFOS DH Amar R. Yehudah Ma'aseh Hayah v'Kivan she'Hishlim Mes

úåñôåú ã"ä àîø øáé éäåãä îòùä äéä åëéåï ùäùìéí îú

(SUMMARY: Tosfos explains that there is no argument about this.)

øáé éäåãä ìñéåòé' ìúðà ÷îà ÷àúé å÷àîø îòùä äéä åçééáåäå çëîéí ðæéøåú äøáä åëéåï ùäùìéí ëåìå îú.

(a)

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.

5)

TOSFOS DH v'Lichzaiyei k'Ilu Hi Mele'ah Kishu'in...

úåñôåú ã"ä åìéçæééä ëàéìå äéà îìàä ÷éùåàéï...

(SUMMARY: Tosfos explains why we ask that we should be lenient.)

àîúðé' ÷à ôøéê ã÷àîø øåàéï ëàéìå äéà îìàä çøãì åàéï ìå ú÷ðä

(a)

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].

åäåà äãéï ãîöé ìîéôøê åìéçæé ëîàï ãîìé áö÷ åìà ðúëååï æä àìà ìðæéøåú àçã [åðé÷ì] òìéä

(b)

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.

å÷öú ÷ùä ãäéàê ðé÷ì òìéä îñô÷

(c)

Question: How can we be lenient due to Safek?

åéù ìåîø ãäúí úðï áîñëú èäøåú (ô"ã î"æ) ñô÷ ðæéøåú ìä÷ì

(d)

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

åà"ú åäà ìòéì âáé îëàï åòã ñåó äòåìí ôøéê ìçåîøà

(e)

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

åéù ìîø ãäúí ìà éãò ùåí öã ãîöé ìîéîø ì÷åìà áìéùðà ãîëàï òã ñåó äòåìí

(f)

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

åìôåí øéäèà îùîò ãðæéøåú ÷áì òìéä îëàï åòã ñåó äòåìí åìëê ôøéê ìçåîøà îîùîòåú ìùåðå

1.

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;

àáì äëà ÷ñ"ã ãàéï àãí îëðéñ òöîå ìãáø ãñô÷å çîåø îåãàé ùòì éãé ñô÷ éäéä çîåø ìå îàéìå ÷áì òìéå ðæéøåú åãàé

2.

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;

ëîå ùàí ááéøåø ìçøãì ðúëåéï îåðä ðæéøåú àçø ðæéøåú ìòåìí åîâìç áéï ëì àçú åàçú åîáéà ÷øáï

3.

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

åäùúà ãàéëà ìñôå÷é [ãì÷éùåàéï àå] ìáö÷ ðúëåéï îùéâìç ôòí àçú ùåá ìà éëåì (ëï äåà áãôåñ åðöéä) ìâìç (äâäú ÷øï àåøä) òã ùéáéà ÷øáï

i.

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;

å÷øáï àéðå éëåì ìäáéà ãùîà ìáö÷ ðúëåéï ìçã ðæéøåú å÷îééúé çåìéï áòæøä.

ii.

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

6)

TOSFOS DH she'Yehei bi'Kri Zeh Me'ah Kor u'Matz'o she'Nignav

úåñôåú ã"ä ùéäà áëøé æä îàä ëåø åîöàå ùðâðá

(SUMMARY: Tosfos discusses a solution to resolve the Safek.)

åàéï àðå éåãòéï àí äéå áå îàä ëåø àí ìàå ø"ù àåñø ãñô÷ ðæéøåú ìäçîéø ãçééùéðï ãìîà äéå áå îàä ëåø

(a)

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.

åì÷îï îôøù ú÷ðúà ìø"ù ãàåîø ÷åãí ùéúçéì ìîðåú éîé ðæéøåúå àí äéå áå îàä ëåø åäøéðé ðæéø îãáåøé äøàùåï äðä àùìéí ðãøé åîáéà ÷øáðåúéå

1.

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;

åàí ìà äéå áå îàä ëåø åàí ëï áãáåøé ìà äéä áå îîù äøéðé ðåãø áðæéø îòëùéå åéäéä ðæéø ùìùéí éåí åéáéà ÷øáðåúéå

2.

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;

åàéï ëàï çåìéï áòæøä ëé äåà ðæéø ùìùéí àå îëç ãéáåø äøàùåï àå îëç ãéáåø äùðé

i.

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

åàí úàîø åîàé ñô÷å çîåø îåãàé äøé äåà ðôèø áðæéøåú àçú åá÷øáï àçã ëàéìå áåãàé äéå áå îàä ëåø

(b)

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!

åéù ìåîø ãéëåì ìáà ìéãé çåîøà ëâåï àí ðèîà ÷åãí ùäúðä ãäùúà äåé ñô÷ ðæéø èîà åàéï ìå ú÷ðä

(c)

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;

ãìà éåëì ìäáéà àùí èîà òì äñô÷ ùìà äéå áå îàä ëåø å÷à îééúé çåìéï áòæøä

1.

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

åàñåø áééï åáúâìçú ìòåìí [ãùîà] ðæéø äåà åàéðå éëåì ìôèåø îðæéøåúå àí ìà áäáàú àùí èåîàä åæä àéï áà òì äúðàé

2.

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;

àáì ðèîà àçø ùäúðä àæ äåä åãàé ðæéø èîà åîééúé àùí èåîàä åäãø îùìéí ðæéøåúå.

i.

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.

7)

TOSFOS DH R. Yehudah Matir she'Safek Nezirus Lehakel

úåñôåú ã"ä øáé éäåãä îúéø ùñô÷ ðæéøåú ìä÷ì

(SUMMARY: Tosfos explains how R. Yehudah rules leniently.)

ãäåà ìà ÷éáì òìéå àà"ë éîöà áå îàä ëåø

(a)

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

åëï áîúðé' øåàéï àåúä ëàéìå îìàä áö÷ åéôèø áðæéøåú àçú.

1.

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

8)

TOSFOS DH Afilu Teima R. Yehudah Hasam Lo Nachis li'Nezirus Klal

úåñôåú ã"ä àôé' úéîà øáé éäåãä äúí ìà ðçéú ìðæéøåú ëìì

(SUMMARY: Tosfos explains why R. Yehudah is more lenient about a stack.)

ëìåîø àéï ìäèéì òìéå ðæéøåú ãùîà ìà äéå áå îàä ëåø.

(a)

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

9)

TOSFOS DH Hacha Nachis li'Nezirus b'Mai Lislokei Minei

úåñôåú ã"ä äëà ðçéú ìðæéøåú áîàé ìñìå÷éä îéðéä

(SUMMARY: Tosfos explains why R. Yehudah could agree here.)

ëìåîø áîúðéúéï òì ëøçéï çééá ìðæéøåú àçú åàôéìå àé áö÷ àîø

(a)

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

åëéåï ùéøã ìðæéøåú àéðå éëåì ìäñúì÷ ëîå ùîôøù åäåìê

1.

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

åôøéê àîàé àéðå éëåì ìäñúì÷ ìéçæé ëàéìå äéà îìàä ÷éùåàéï àå îìàä áö÷ åúéäåé ìéä ú÷ðúà

(b)

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!

ãñì÷à ãòúê ãðæéøåú ÷áéì òìéä ëìåîø éâìç îîä ðôùê ìñåó ùìùéí éåí åéáéà ÷øáï

1.

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

ãàé çãà ðæéøåú ÷áéì òìéä ùôéø ÷îâìç åàé ðîé çøãì ÷áéì òéìåéä îöé ìâìåçé àçø ùìùéí éåí

i.

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;

ã÷à ñì÷à ãòúê àé àîø çøãì ìðæéøåú ÷áéì òìéä ëìåîø äøáä ðæéøåú åìà ðæéøåú àçú àøåê

ii.

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

åëéåï ùéâìç ìñåó ùìùéí ùåá ìà úèéì òìéä ðæéøåú ìøáé éäåãä ãîàï ìéîà ìï ãçøãì ÷áéì ãìîà áö÷ åäùìéí ðãøå

iii.

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!

åäùúà ãîé ìääéà ãëøé ãàîø øáé éäåãä îúéø åàîàé àéðå éëåì ìäñúì÷

2.

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

åîùðé øáé éäåãä ñáø ìä ëøáé ãäàîø çøãì çã (äâää áâìéåï) ðæéøåú àøåê ÷áéì òìéä åòã éåí îåúå ìà îöé ìâìç

(c)

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.

äìëê äëà ò"ë ðçéú ìçã ðæéøåú àôéìå àé áö÷ ÷áéì

1.

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

åëéåï ùàúä îåøéãå ìðæéøåú àôéìå ìøáé éäåãä úå ìà îöé ìäñúì÷ ãùîà çøãì ÷áéì òìéä åðãåï òã éåí îåúå ðæéøåú çã åàøåê

2.

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;

åìà ãîé ìääéà ëìì ãàéðå éåøã ìðæéøåú ìøáé éäåãä.

3.

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

8b----------------------------------------8b

10)

TOSFOS DH v'R. Yehudah Mi Savar Lei k'Rebbi

úåñôåú ã"ä åøáé éäåãä îé ñáø ìéä ëøáé

(SUMMARY: Tosfos brings two versions of the proof that R. Yehudah argues with Rebbi.)

ãäàåîø çøãì çãà îùîò (äâäú áøëú øàù) åäúðï äøéðé ðæéø (îï äçøöï) ëîðéï åëå' àîø øáé éäåãä îòùä åëå'

(a)

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..."

àé àîøú áùìîà ðæéøåú äøáä ÷áéì òìéä ãëéåï ùäùìéí îú

1.

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

ëìåîø ðøàä ðåôì áå ìùåï äùìîä ùäøáä ðæéøåú ùçééáåäå çëîéí ëéåï ùäùìéí àåúí îú

i.

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

àìà àé àîøú çãà ðæéøåú àøåê ÷áéì òìéä îé äåéà äùìîä ëìì

2.

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

ôé' îé ùééê áéä ìùåï äùìîä ëìì åäøé äåà ðæéø ðæéøåú àçú ùìà éâìç ëîðéï éîåú äçîä åàéï ùééê áå ìùåï äùìîä ëìì

i.

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)

ìéùðà àçøéðà àé àîøú áùìîà (äâäú àåøç îéùåø) ìøáé éäåãä ðæéøåú äøáä ÷áéì òìéä äééðå èòîà îëéåï ùäùìéí ùñ"ä (ëï äåà áãôåñ åðöéä) ôòîéí (äâäú úåøú ðæéø) ùìùéí éåí îú

(b)

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.

ëîå îéìúà ãú"÷ ãàîø îåðä îðéï ðæéøåú ëîðéï éîåú äçîä

1.

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

àìà àé àîøú çãà ðæéøåú îé äåéà äùìîä ãéãéä [ëäùìîä ãú"÷] åàí ëï äåà îòùä ìñúåø

2.

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!

åîãîééúé ø' éäåãä áúø îéìúà ãú"÷ åîòùä åëå' îëìì ãîééúé øàéä ìîéìúéä ãú"÷ ëîå ùëúáúé, (äâä"ä).

i.

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).

11)

TOSFOS DH Minyan Hilketi

úåñôåú ã"ä îðéï äéì÷èé

(SUMMARY: Tosfos explains these expressions.)

ëùîééáùéï äúàðéí òåùéï úéìéï úéìéï îúàðéí ìéáù òã àéï îñôø

(a)

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

åîðéï ùáéìé ùîéèä ëé (äâäú áøëú øàù) áùîéèä àéï äùãåú æøåòåú åîøáéï áäï ùáéìéí.

1.

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

12)

TOSFOS DH Moneh Nezirus Minyan Hilketi Kayitz

úåñôåú ã"ä îåðä ðæéøåú îðéï äéì÷èé ÷éõ

(SUMMARY: Tosfos explains the proof that R. Yehudah argues with Rebbi, and the rejection.)

àìîà ðæéøåú äøáä ÷áéì òìåéä ìø' éäåãä

(a)

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

åîùðé îðéï ùàðé ôé' åãàé ëé àîø îðéï ðæéøåú ÷áéì òìéä

(b)

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

àáì ëé àîø ëçøãì àå ëäéì÷èé åìà äæëéø îðéï çã ðæéøåú àøåê ÷áéì òìéä ëøáé.

1.

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.

13)

TOSFOS DH u'Mi She'ani l'Rebbi Minyan

úåñôåú ã"ä åîé ùàðé ìøáé îðéï

(SUMMARY: Tosfos explains what changed between the Havah Amina and the conclusion.)

äéä ñåáø ëéåï ãø' éäåãä ëøáé ñáø ìéä åùðé ìéä áéï àîø îðéï áéï ìà àîø îðéï ä"ð ùðé ìéä ìøáé

(a)

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;

åîù"ä ôøéê øáé àåîø òã ùéàîø ðæéøåú òìé ëîðéï éîåú äçîä àìîà ãìùåï ëîðéï áìà ðæéøåú ìà îùîò ìøáé àìà çã ðæéøåú àøåê

1.

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!

åîùðé ø' éäåãä ñáø ìä ëååúéä áçãà ãçã ðæéøåú ÷áéì òìéä ëé àîø çøãì åôìéâ áçãà

2.

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;

ãø' éäåãä ùðé ìéä îðéï åøáé ìà ùðé ìéä îðéï.

i.

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

14)

TOSFOS DH Harei Zeh Nazir

úåñôåú ã"ä äøé æä ðæéø

(SUMMARY: Tosfos explains that he is a Nazir like Avshalom.)

ëàáùìåí åîé÷ì ìîø ëãàéú ìéä åìîø ëãàéú ìéä ëå' åëãôéøùðå ìòéì.

(a)

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).

15)

TOSFOS DH Amar Me'ah Shanah Oh Elef Shanah Nazir l'Olam

úåñôåú ã"ä àîø îàä ùðä àå àìó ùðä ðæéø ìòåìí

(SUMMARY: Tosfos explains that he may never cut his hair.)

åàéðå îâìç åàéðå îé÷ì òã éåí îåúå.

(a)

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

16)

TOSFOS DH Nazir v'Achas Moneh Shtei Neziros

úåñôåú ã"ä ðæéø åàçú îåðä ùúé ðæéøåú

(SUMMARY: Tosfos explains why he is a Nazir twice.)

ìôé ùäåñéó ìåîø åàçú

(a)

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

17)

TOSFOS DH Nazir v'Achas (part 2)

úåñôåú ã"ä ðæéø åàçú (çì÷ á)

(SUMMARY: Tosfos explains the Chidush of the Seifa.)

åòåã îåñéó åîåðä ùìùä

(a)

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

åëùàîø (äâäú úåøú ðæéø) ðæéø åàçú åòåã åùåá [àøáò]

(b)

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

åî÷ùä ôùéèà îäå ãúéîà åùåá ëé ëåìäå åîðé ùéú ÷î"ì ãìà.

1.

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.

18)

TOSFOS DH Hareini Nazir Sumchus Omer Hen Achas

úåñôåú ã"ä äøéðé] ðæéø ñåîëåñ àåîø äï àçú

(SUMMARY: Tosfos explains that he teaches that "Hen" is one.)

[ôé' àí àîø äï äåà àçú ëãàîøï áòìîà (ùáú ãó ìà:) ùëï áìùåï éåðé àçú ÷åøéï äéð"à.

(a)

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

19)

TOSFOS DH Digun Shetayim

úåñôåú ã"ä ãéâåï ùúéí

(SUMMARY: Tosfos explains that all of these are Greek numbers.)

áìùåï éåï èøéâåï ùìù èèøâåï ã' ôåðèéâåï ä' ëåìï (äâäú ø' áöìàì àùëðæé) áìùåï éåï.

(a)

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

20)

TOSFOS DH Bayis Agul

úåñôåú ã"ä áéú òâåì

(SUMMARY: Tosfos explains why these houses cannot receive Tzara'as.)

ãäåàéì åàéï ìå ã' æåéåú àéï îèîà áðâòéí ëãîñé÷ î÷éø ÷éøåú åäééðå èòîà ãëåìäå.

(a)

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).