1)

TOSFOS DH Hareini Nazir Mimenu

úåñôåú ã"ä äøéðé ðæéø îîðå

(SUMMARY: Tosfos explains that he becomes a full Nazir.)

ôé' ðæéø îï äëåñ äøé æä ðæéø ôé' ëì ãéï ðæéøåú òìéå.

(a)

Explanation: He accepted to be a Nazir from the cup. He is a Nazir, i.e. all laws of Nezirus apply to him.

2)

TOSFOS DH Ma'aseh b'Ishah Achas v'Amru Chachamim...

úåñôåú ã"ä îòùä áàùä àçú åàîøå çëîéí...

(SUMMARY: Tosfos explains that she is forbidden only that cup.)

åìà ðàñøä àìà áàåúå ëåñ áìáã åáâî' ôøéê îòùä ìñúåø.

(a)

Explanation: Only that cup was forbidden to her. The Gemara asks that the episode contradicts [what was taught before it].

3)

TOSFOS DH v'Im Shikur Hu Havah k'Omer Alai Korban

úåñôåú ã"ä åàí ùëåø äåà äåä ëàåîø òìé á÷øáï

(SUMMARY: Tosfos explains why it is different when he is drunk.)

ôé' ùãøê áðé àãí ìäôöéø áùëåø ùéùúä åòúä àéðå øåöä ìùúåú åàåîø ðæéø äåà ìñì÷í îòìéå

(a)

Explanation: It is normal for people to pressure one who is drunk to drink [more], and now he does not want to drink. He says "I am a Nazir" to dispel them from him;

ùàí ìà éàîø ðæéø äåà éøà ùéáéàå ìå ëåñ àçø ìëê àåîø ðæéø ìñì÷í ìâîøé îòìéå

1.

If he will not say that he is a Nazir, he fears lest they bring to him another cup. Therefore, he says [that he is also Nazir to totally dispel them from him.

àáì ëùàéðå ùëåø àéï ãøê ìäôöéøå åìëê àåîø ãðæéø îëåìäå åîòùä ðîé áàùä àçú åëå'.

2.

However, when he is not drunk, it is not normal to pressure him. Therefore, he says that he is a Nazir from all [wine]. Also, an episode with one woman... [supports this].

4)

TOSFOS DH Al Menas she'Eshteh b'Yayin... Harei Zeh Nazir v'Asur b'Kulan

úåñôåú ã"ä òì îðú ùàùúä áééï ëå' ä"æ ðæéø åàñåø áëåìï

(SUMMARY: Tosfos explains this according to the opinion that it is because he stipulates against what is written in the Torah.)

àéëà ìî"ã áâî' îùåí ãäåé îúðä òì îä ùëúåá áúåøä

(a)

Explanation: There is one opinion in the Gemara that it is because he stipulates against what is written in the Torah;

[ãëé àîø] äøéðé ðæéø äåé ðæéø ìëì îéìé åëé îèéì áä úðàé àéï áúðàé ëìåí

1.

When he said "I am a Nazir", he is a Nazir for all matters. When he puts a stipulation in this, it has no effect;

åàôé' ø"ù îåãä áøéùà ìääåà ìéùðà åúðéà (äâäú áøëú øàù) ëååúéä.

2.

Even R. Shimon agrees in the Reisha according to that version, and a Beraisa supports it.

5)

TOSFOS DH Aval Eini Yode'a she'Nazir Asur b'Yayin

úåñôåú ã"ä àáì àéðé éåãò ùðæéø àñåø áééï

(SUMMARY: Tosfos explains why Rabanan and R. Shimon argue about this.)

ëìåîø ùàø äìëåú ÷áìúé òìé ìáã îàéñåø ééï ùìà ÷áìúé ìôé ùìà éãòúé ùðæéø àñåø áééï

(a)

Explanation: I accepted on myself the other Halachos, except for the Isur of wine, which I did not accept, because I did not know that a Nazir is forbidden wine;

ìøáðï äåé ðæéø ìèòîééäå ãìòéì ãàôé' ìà ðãø àìà îçã äåé ðæéø

1.

According to Rabanan he is a Nazir. This is like they hold above, that even if he vowed from one of them he is a Nazir;

åø"ù îúéø åàæéì ìèòîéä ãàîø (ìòéì ãó â:) òã ùéæéø îëåìï.

2.

R. Shimon permits. He holds like he taught elsewhere (3b, that he is not a Nazir) until he vows to refrain from all of them.

6)

TOSFOS DH Yode'a Ani she'Nazir Asur b'Yayin...

úåñôåú ã"ä éåãò àðé ùäðæéø àñåø áééï...

(SUMMARY: Tosfos explains that he never intended to accept these Isurim.)

ëìåî' ùàðé öøéê ìèîàåú áäí åìéèôì áäï áùëø îçîú ãåç÷é åìëê ìà äéä áãòúé ì÷áì àéñåø ééï àå èåîàú îúéí (ä"æ îåúø)

(a)

Explanation: I.e. I need to become Tamei to [Mesim] and deal with them for wages, due to my poverty. Therefore, I did not intend to accept the Isur of wine or Tum'as Mes;

åëï äåà àåîø ùìà ÷áì òìéå àéñåø ééï àå èåîàú îúéí

1.

And so he says that he did not accept the Isur of wine or Tum'as Mes. (This is repetitive. Birkas Rosh says that Tosfos teaches that he did not intend [like the Gemara says below] that afterwards, Chachamim will permit him. Rather, he never accepted the Isur.)

7)

TOSFOS DH Yode'a Ani (part 2)

úåñôåú ã"ä éåãò àðé (çì÷ á)

(SUMMARY: Tosfos points out that we will ask that elsewhere, they hold oppositely.)

ä"æ îåúø åø"ù àåñø

(a)

Citation of Gemara: He is permitted, and R. Shimon forbids.

åáâî' ôøéê ãàéôëà äåä ìéä ìîéúðé.

(b)

Observation: The Gemara asks that it should have taught oppositely.

8)

TOSFOS DH Af ba'Rishonah

úåñôåú ã"ä àó áøàùåðä

(SUMMARY: Tosfos explains that R. Shimon permits also in the Reisha.)

åäà ã÷úðé ø"ù [îúéø] ÷àé áúøé [ááé].

(a)

Explanation: The Mishnah says "R. Shimon permits." This refers to both clauses.

9)

TOSFOS DH d'Havi Masneh Al Mah she'Chasuv ba'Torah

úåñôåú ã"ä ãäåé îúðä òì îä ùëúåá áúåøä

(SUMMARY: Tosfos discusses a Tenai in Nezirus.)

ãëùàîø äøéðé ðæéø çééì òìéå ðæéøåú ìëì îéìé åëé àîø ò"î îèéì äúðàé òì îä ùëúåá áúåøä åáèì äúðàé

(a)

Explanation: When he said "I am a Nazir", Nezirus takes effect on him for all matters. When he said "on condition that", he stipulated against the Torah, and his Tenai is Batel.

åà"ú åúéôå÷ ìéä ãðæéøåú àé àôùø ì÷ééí ò"é ùìéç

(b)

Question: [Even if the stipulation were not against the Torah,] it should suffice that Nezirus cannot be done through a Shali'ach (so one cannot make a Tenai about it)!

ãàîø áäîãéø (ëúåáåú òã.) ãáòéðï úðàé ãåîéà ãáðé âã åáðé øàåáï ùðú÷ééí äîòùä ò"é éäåùò ùäéä ùìéç îùä

1.

It says in Kesuvos (74a) that a Tenai must be like the Tenai of Bnei Gad and Bnei Reuven. The action (giving to them Eretz Gilad) was done through Yehoshua, who was the Shali'ach of Moshe;

åäúí îäðé úðàä ìáèì äîòùä åìà áòìîà

2.

There a Tenai helps to be Mevatel an action (if the Tenai is not fulfilled), but not elsewhere (where a Shali'ach cannot do the action)!

åé"ì àçøé ùàçøéí éëåìéí ìäáéà ÷øáðåú úçúéå ðçùá ëàéìå ëì äîòùä éëåì ìòùåú ò"é ùìéç

(c)

Answer: Since others can bring Korbanos in place of him, it is considered that the entire action is possible through a Shali'ach.

åà"ú äà àîøéðï (áîðçåú ÷è.) äøéðé ðæéø ìâìç ááéú çåðéå éâìç ááéú äî÷ãù âéìç ááéú çåðéå éöà

(d)

Question: We say in Menachos (109a) that if one said "I am a Nazir on condition that I will shave [and bring Korbanos] in Beis Chonyo (a place in Mitzrayim where people offered Korbanos to Hash-m, even though this is forbidden), he shaves in the Beis ha'Mikdash. If he shaved in Beis Chonyo, he was Yotzei;

åàîàé äà äåé îúðä òì îä ùëúåá áúåøä åäì"ì áçåðéå ìà éöà

1.

Why was he Yotzei? He stipulated against the Torah, We should say that if he shaved in Chonyo, he was not Yotzei!

åé"ì ãîùîòåú ìùåðå äøé äåà ùðéí îùîò ðæéøåú îòìéà åî÷ãù (äâäú îäø"á øðùáåøâ) åàæ âéìç áçåðéå ìà éöà

(e)

Answer: His words have both [possible] connotations. They connote proper Nezirus [and shaving in the] Mikdash. Then, if he shaved in Chonyo, he was not Yotzei;

åîùîò ðîé ùàéðå îëåéï ëé àí ìöòåøé åàæ âéìç áçåðéå éöà åáî÷ãù äåé çåìéï áòæøä

1.

They connote also one who intended only to pain himself. Then, if he shaved in Chonyo, he was Yotzei. If he shaved in the Mikdash, [the Korbanos] are Chulin b'Azarah.

åðæéøåú îúìà úìéà å÷àé àé îâìç áî÷ãù âìéà îìúà ãìðæéøåú îòìééúà àéëåéï åòì îðú ãàîø ìà ëìåí äåà

2.

His Nezirus is tentative. If he shaves in the Mikdash, he revealed that he intended for proper Nezirus, and [his Tenai] "Al Menas" has no effect;

åàí âéìç áçåðéå âìéà îéìúà ãìöòåøé îëåéï.

i.

If he shaved in Chonyo, he revealed that he intended to pain himself.

10)

TOSFOS DH Hai Al Menas k'Chutz Dami

úåñôåú ã"ä äàé ò"î ëçåõ ãîé

(SUMMARY: Tosfos explains why this helps according to R. Shimon.)

ëàéìå àîø äøéðé ðæéø îëì îìúà çåõ îï äééï ãìà äåé ðæéø ìø"ù ãáòéðï òã ùéãåø îëåìï

(a)

Explanation: It is as if he said "I am a Nazir for every matter, except for wine." He is not a Nazir according to R. Shimon, who requires vowing from all of them.

åà"ú åäà î÷ãù àú äàùä ò"î ùàéï ìä òìéå ùàø ëñåú åòåðä äåéà î÷åãùú åäúðàé áèì (÷ãåùéï ãó éè:) åìà àîø ëçåõ ãîé

(b)

Question: One who is Mekadesh a woman on condition that she has no claim against him for She'er, Kesus v'Onah (food, clothing and the regular frequency of marital relations), she is Mekudeshes, and his Tenai is Batel. We do not say that it is as if he said "except for"!

åé"ì ãâáé ÷ãåùéï ùàðé ãàôéìå àîø áôéøåù çåõ îùàø ìà îäðéà ìéä ãáåøå ãàéï ÷ãåùéï ìçöàéï

(c)

Answer: Kidushin is different, for even if he said explicitly "except for She'er", his words do not help, for there is no half-Kidushin;

åëé àîø äøé àú î÷åãùú [î÷åãùú] åëé àîø çåõ îùàø ìàå îéãé ÷àîø åìëê çééá áëåìï

1.

When he said "you are Mekudeshes", she is Mekudeshes. When he said "except for She'er", his words have no effect. Therefore, he has all the obligations to his wife;

àáì âáé ðæéø éìôéðï ìòéì (ãó â:) î÷øàé ãöøéê ùéæéø îëåìï ãàí ðãø îàçã îäí ìà äåé ðæéø.

2.

However, regarding a Nazir, we learn above (3b) from verses that he must vow to refrain from all of them. If he vowed from one of them, he is not a Nazir.

11)

TOSFOS DH Tanya Kevasei d'Ravina

úåñôåú ã"ä úðéà ëååúéä ãøáéðà

(SUMMARY: Tosfos explains why this supports Ravina.)

ãëé (äâää áâìéåï) àîø òì îðú çùáéðï ìéä úðàé åìà ëàåîø çåõ.

(a)

Explanation: When he said "Al Menas", we consider this to be a Tenai, and not like one who says "except for."

12)

TOSFOS DH Seifa d'Nadar mi'Kulhu v'Itshil mi'Chada (pertains to Amud B)

úåñôåú ã"ä ñéôà ãðãø îëåìäå åàéúùéì îçãà (ùééê ìòîåã á)

(SUMMARY: Tosfos explains that he vowed with intent that Chachamim will permit one of the Isurim.)

åäééðå ã÷úðé àáì ñáåø äééúé ùçëîéí îúéøéï ìé åäúéøå ìå (ëï äåà áãôåñ åðöéä) äééï àå ìèîàåú ìîúéí ùàéðå éëåì ìçéåú áìà ééï àå ùìà éèôì áùëø ìîúéí ùæäå ôøðñú áéúå.

(a)

Explanation: This is what was taught "but I thought that Chachamim will permit to me wine or to become Tamei Mes" and they permitted him wine or Tum'as Mes, for he cannot live without wine, or without dealing with Mesim for wages, for this is his income.

13)

TOSFOS DH l'Rabanan (pertains to Amud B)

úåñôåú ã"ä ìøáðï (ùééê ìòîåã á)

(SUMMARY: Tosfos explains how both Tana'im could hold like either opinion in Nedarim.)

ëéåï ãðùúøé ìéä çãà îùåí äëé îéùúøééà ìéä ìëåìäå ãëàéñåøå ëê äéúéøå

(a)

Explanation: Since we permit to him one, therefore we permit to him all of them, for its Isur is like its Heter;

ëùí ùðàñø áúçéìú äðæéøåú áçã îòðééðé ðæéøåú ëé ðéúø áñåó äðæéøåú áçãà îùúøé áëåìäå (äâäú áøëú øàù)

1.

Just like at the beginning of Nezirus he was forbidden [all the Isurim through accepting] one matter of Nezirus, when we permit one at the end of Nezirus, all of them are permitted.

åëîå ãôìéâé äúí ô"â ãðãøéí (ãó ëä:) âáé îöà àåëìéí úàðéí åàîø ÷åðí äôéøåú òìéëí åðîöà àáéå àçã îäï åäúéø ðãøå

2.

Just like they argue there (Nedarim 25b) about one who found people eating his figs, and he said "the Peros are Konam to you", and it was found that his father was one of them, and he permitted his vow [regarding her father]...

åôìéâé àé äåúøå ëåìï àå ìà ä"ð ñáøé øáðï

3.

They argue there whether or not all of them are permitted. Also here, Rabanan hold [that all are permitted];

åàôéìå ìî"ã ìà äåúøå ëåìï îùåí ãäåé ðãø åùáåòä

4.

And even according to the opinion [there] that not all are permitted, this is because it was a Neder or Shevu'ah;

àáì äëà ëéåï ãúçéìä äåé ðæéøåú çì áçã (äâäú áøëú øàù) ä"ð ñåó ðæéøåú

i.

However, here, since the beginning of Nezirus took effect through one [Isur], also at the end of Nezirus (it is permitted through one).

åø"ù ñ"ì àôé' ìî"ã äåúøå ëåìï î"î äëà ëéåï ãàéï ðæéøåú áàä ìå òã ùéôøù îëåìï ëîå ëï öøéê ùàìä ìëåìï

5.

R. Shimon holds that even according to the opinion [there] that all of them are permitted, in any case here, that Nezirus comes only if he specifies all of the [Isurim], similarly he must permit all of them through She'elah;

åðäé ãðùàì äàçã ìà äåúø äùðé.

i.

Granted, he permitted one. A second is not permitted.

11b----------------------------------------11b

14)

TOSFOS DH ul'R. Shimon

úåñôåú ã"ä åìøáé ùîòåï

(SUMMARY: Tosfos explains how he equates the beginning and end of Nezirus.)

ëé äéëé ãáúçìú äðæéøåú öøéê ùéæéø ëåìï (äâäú áøëú øàù) âí áñåó äðæéøåú öøéê ìùàåì åìäúéø ëåìå.

(a)

Explanation: Just like at the beginning of Nezirus he must vow to refrain from all of them, also at the end of Nezirus he must ask to permit all of them.

15)

TOSFOS DH v'Iy Bo'is Eima b'Nidrei Onsin

úåñôåú ã"ä åàé áòéú àéîà áðãøé àåðñéï

(SUMMARY: Tosfos explains why this is considered Ones.)

æä çùéá àåðñ ùàéðå éëåì ìçéåú áìà ééï.

(a)

Explanation: This is considered Ones, that he cannot live without wine.

16)

TOSFOS DH Nidrei Zeruzin

úåñôåú ã"ä ðãøé æéøåæéï

(SUMMARY: Tosfos gives an example of Nidrei Zeruzin.)

ëâåï ùäîåëø àåîø ÷åðí ëëø æä òìé àí àúï ìê çôõ æä áôçåú îã' ãéðøéï ä"æ ðãøé æéøåæéï

(a)

Example: The seller says "this loaf is Konam to me if I will sell this item to you for less than four Dinarim." This is Nidrei Zeruzin;

àå ÷åðí ëëø æä òìé àí àúï ìê éåúø îùðé ãéðøéí

1.

Alternatively, [the buyer says] "this loaf is Alai if I will pay to you more than two Dinarim." This is Nidrei Zeruzin;

åøöåï ùðéäí ì÷ðåú áâ' ãéðø ä"æ ðãøé æéøåæéï åäï (äâäú îäø"á øðùáåøâ) öøéëéï òåã ùàìä ìî"ã îãøáðï.

2.

Both of them want that he will buy for three. This is Nidrei Zeruzin. They require She'elah, according to that opinion, mid'Rabanan.

17)

TOSFOS DH Nidrei Shegagos

úåñôåú ã"ä ðãøé ùââåú

(SUMMARY: Tosfos gives an example of Nidrei Shegagos.)

÷åðí ëëø æä àí àëìúé äéåí åùëç ùàëì äéåí.

(a)

Example: He said "this loaf is Konam if I ate today", and he forgot that he ate.

18)

TOSFOS DH Nidrei Onsin

úåñôåú ã"ä ðãøé àåðñéí

(SUMMARY: Tosfos gives an example of Nidrei Onsin.)

îôøù áðãøéí (ãó ëæ.) ëâåï ùäãéøå çáéøå ùéàëì àöìå áéåí ôìåðé åàéøò ìå àåðñ ùìà éëåì ìáà àöìå

(a)

Explanation: In Nedarim (27a), it gives an example of one who imposed a Neder on his friend to eat with him on a certain day, and an Ones occurred that prevents him from coming to him;

àí öøéê ìùàåì òì àåúå ðãø îãøáðï ôìéâé áä àîåøàé äúí.

1.

There, Amora'im argue about whether or not one must ask to permit that Neder, mid'Rabanan.

19)

TOSFOS DH Nidrei Havai

úåñôåú ã"ä ðãøé äáàé

(SUMMARY: Tosfos points out that Nidrei Onsin here are unlike those in Nedarim.)

îôøù äúí ôé' áðãøéí (ëã:)

(a)

Reference: The Gemara explains this there (Nedarim 24b. These are vows of exaggeration, e.g. "... if I did not see a crowd as numerous as Yotzei Mitzrayim." Even though there were not 600,000 people, it is normal to say so about a humongous crowd.)

åà"ú åîé ãîé äúí áùòú äðãø ìà éãò äàåðñ ãäà ñáåø ìéìê åìàëåì åâîø åðãø åìäëé öøéê ìùàåì îãøáðï ìî"ã

(b)

Question: These are different! There, at the time of the vow, he does not know about the Ones, for he thought to go and eat. He resolved and vowed. Therefore, he must ask to permit it, mid'Rabanan, according to that opinion;

àáì äëà áùòú äðãø éãò äàåðñ åîñúîà ìà âîø åðãø åàéëà ìîéîø ãìë"ò ìà áòé ùàìä

1.

However, here, at the time of the vow, he knows the Ones. Presumably, he did not resolve to vow. We can say that according to everyone, She'elah is not needed!

åîô' ø"ú ãîúðéúéï ðîé àééøé ùäàåðñ áà àçøé ëï ëâåï ãáùòú äðãø äéä áøéà åçæ÷ åéëåì ìçéåú áìà ééï åìáñåó äçìéù

(c)

Answer #1 (R. Tam): Also our Mishnah discusses when the Ones came afterwards, e.g. at the time of the Neder he was healthy and strong, and he could live without wine, and later he became weak;

àå úçìä äéä òùéø åìà äéä öøéê ìéèôì ìîúéí åìáñåó äòðé

1.

Or, initially he was rich, and he did not need to deal with Mesim, and at the end he became poor.

àé ðîé îééúé ìéä ãéï æä äëà (äâäú îäø"á øðùáåøâ) ãàéï ôéå åìáå ùåéï

(d)

Answer #2: We bring this law here regarding when his mouth and heart are not equal (Nidrei Shegagos);

ãôìéâé áäà äúí àîåøàé àé áòé ùàìä îãøáðï åäëé ðîé ôìéâé äëà:

1.

Amora'im there argue about whether or not he must ask to permit it, mid'Rabanan. Also here [the Tana'im] argue about this.

äâä"ä åëîå ëï áîúðéúéï ôéå äéä ìäéåú ðæéø îééï àáì ìáå ìà äéä åîä ãàîø àáì ëñáåø äééúé äééðå (äâäú îäø"á øðùáåøâ) áìáé ëùòùéúé äðãø.

(e)

Comment: Similarly, in our Mishnah, his mouth said to be a Nazir from wine, but his heart did not [intend to forbid wine], for he said "but I thought...", i.e. in my heart when I vowed.

20)

TOSFOS DH Hareini Nazir v'Alai Legale'ach Nazir

úåñôåú ã"ä äøéðé ðæéø åòìé ìâìç ðæéø

(SUMMARY: Tosfos explains why he must bring two sets of Korbanos.)

ëé àîø äøéðé ðæéø çééá òöîå (äâäú ø' áöìàì àùëðæé) áðæéøåú åìäáéà ÷øáðåúéå åòìé ìâìç ðæéø àçø åìäáéà ÷øáðåúéå

(a)

Explanation: When he said "I am a Nazir", he obligated himself in Nezirus, and to bring his Korbanos. "v'Alai Legale'ach" another Nazir, and bring his Korbanos;

äùúà ðæéøåú çééì òìéä åòåã (äâäú áøëú øàù) öøéê ìâìç ðæéø àçø åìäáéà ÷øáðåúéå

1.

Now, Nezirus takes effect on him, and also he must shave another Nazir and bring his Korbanos.

åùîò çáéøå åàîø åàðé ôéøåù åàðé ðæéø (äâäú áøëú øàù) åòìé ìâìç ðæéø àçø çééì òìéä [ðæéøåú] åâí úâìçú ùì ðæéø àçø.

(b)

Explanation (cont.): His friend heard, and said "and I." I.e. I am a Nazir, and it is Alai to be Megale'ach another Nazir. Nezirus takes effect on him, and also [the Korbanos of] shaving another Nazir.

21)

TOSFOS DH v'Im Hayu Pickchin Megalchin Zeh Es Zeh

úåñôåú ã"ä åàí äéå ô÷çéï îâìçéï æä àú æä

(SUMMARY: Tosfos explains why each is Yotzei through one set of Korbanos.)

ôéøåù ëì àçã åàçã éòùä ðæéøåúå ùìùéí éåí åîáéà ÷øáï áòáåø çáéøå åîôèøé

(a)

Explanation: Each one of them fulfills his Nezirus for 30 days, and brings the Korban for his friend, and they are exempt;

îéãé ãäåä ààéðéù áòìîà àí äéä îáéà ÷øáï òáåøå ùðôèø (äâäú ø' áöìàì àùëðæé)

1.

This is just like [bringing for] someone else (a regular Nazir who did not accept to shave another Nazir). If [Ploni, in our Mishnah] would bring the Korban for him, (Ploni) is exempted [from his vow to shave another Nazir];

åâí æä ðôèø îîä ùðãø ìâìç ìàçø ùäøé âìç ìàçø

2.

Also when he brings for his friend [who vowed like him], he is exempted from his vow to shave another, for he shaved another!

ðîöà ëé ëì àçã ìà éáéà àìà ÷øáï à' åàô"ä [éöà] (äâäú úôàøú öéåï) éãé ðãøéä ùäøé (äâäú ëúø úåøä) òùä ðæéøåú ùìùéí éåí åâéìç ìçáéøå.

(b)

Conclusion: Each brings only one Korban, and even so, he fulfilled his vow, for he observed Nezirus 30 days, and he shaved his friend.

22)

TOSFOS DH v'Im Lav

úåñôåú ã"ä åàí ìàå

(SUMMARY: Tosfos explains that if they are not clever, each must bring two Korbanos.)

ùàéï ìäí ô÷çåú æä àìà ëì àçã äáéà ÷øáï ìòöîå öøéê ìâìç ìðæéø àçø åìäáéà ÷øáðåúéå úçúéå.

(a)

Explanation: They are not so clever. Rather, each brought a Korban for himself. He must shave another Nazir and bring Korbanos for him.

23)

TOSFOS DH v'Shama Chavero v'Amar va'Ani

úåñôåú ã"ä åùîò çáéøå åàîø åàðé

(SUMMARY: Tosfos explains the two sides of the question.)

åìà [àîø] òåã [îäå]

(a)

Explanation: And he did not say "also". What is the law?

òì ëåìéä ãéáåø ùì äøàùåï îùîò åçééá äùðé ìäéåú ðæéø åìâìç

1.

Does "va'Ani" refer to everything that the first one said, and the second must be a Nazir and shave [another] Nazir?

àå ãìîà òì ôìâéä ãéáåøà îùîò åìà ÷áì òìéå äùðé àìà àå ðæéøåú àå úâìçú ìàçø.

2.

Or, perhaps it refers to half his utterance, and the second accepted only either Nezirus, or shaving another [Nazir].

24)

TOSFOS DH mideka'Amar va'Ani v'Alai Shma Minah

úåñôåú ã"ä îã÷àîø åàðé åòìé ù"î

(SUMMARY: Tosfos explains the inference.)

àí ìà àîø ùðé äãáåøéí ãôìâà ããéáåø' îùîò.

(a)

Explanation: [Since he needed to say both, we infer that] had he not said both, "va'Ani" would refer to half the utterance.

25)

TOSFOS DH u'Minah

úåñôåú ã"ä åîéðä

(SUMMARY: Tosfos shows how we learn that it refers to his initial words.)

ëìåîø âí æä úéôùåè îîúðéúéï îã÷àîø åòìé ìâìç ù"î åàðé òì úçéìú ãéáåøå îùîò.

(a)

Explanation: Also this you can resolve from our Mishnah! Since it says "and it is Alai to shave", this shows that "va'Ani" refers to his initial words ["I am a Nazir"].

26)

TOSFOS DH l'Olam va'Ani a'Kulei Diburei Mashma...

úåñôåú ã"ä ìòåìí åàðé àëåìéä ãéáåøéä îùîò...

(SUMMARY: Tosfos explains the rejection.)

ëìåîø åîä ù÷áìúé ëáø ðæéøåú åúâìçú (äâäú ëúø úåøä) ìàçø ùëï (äâäú áøëú øàù) ãøê áðé àãí ìëôåì (òì) ìùåðï

(a)

Explanation: [V'Alai means] and what I already accepted, i.e. Nezirus and shaving another, for it is the way of people to double their words;

åäåà äãéï ãàí ìà àîø åòìé ãîçééá áðæéø åúâìçú àãéáåø ÷îà.

1.

Also if he did not say "v'Alai", he is obligated in Nezirus and shaving [another] due to his first word (va'Ani).

27)

TOSFOS DH v'Shama Chavero v'Amar va'Ani v'Alai Legale'ach Chetzi Nazir

úåñôåú ã"ä åùîò çáéøå åàîø åàðé åòìé ìâìç çöé ðæéø

(SUMMARY: Tosfos explains the support for the rejection.)

îé àéëà úøúé îéìé åäøé äøàùåï ìà ÷áì òìéå àìà ãáø àçã.

(a)

Explanation: Are there two matters?! The first accepted on himself only one matter!

28)

TOSFOS DH Mishum Reisha d'Tzericha

úåñôåú ã"ä îùåí øéùà ãöøéëà

(SUMMARY: Tosfos explains that v'Alai is needed only in the Reisha.)

ãàéöèøéê ìîéúðé åòìé ìàùîåòéðï ãåàðé ìà ÷àé àìà àôìâà ããéáåøéä

(a)

Explanation: The Reisha needed to teach v'Alai, to teach that va'Ani refers only to the first half of his utterance;

åúðà ñéôà ãòìé àò"â (îëàï îãó äáà) ãìà öøéëà àèå øéùà.

1.

The Seifa taught v'Alai, even though it is not needed, for parallel structure with the Reisha.