1)

TOSFOS DH v'Amai Ha bi'Reshusei d'Av Ka'im

úåñôåú ã"ä åàîàé äà áøùåúéä ãàá ÷àéí

(SUMMARY: Tosfos discusses the meaning of Katan and Gadol.)

[åàôé'] äåé âãåì ã÷ñ"ã ãâãåì àðé äééðå âãåì ìòðéï ãðãøå ðãø ãäééðå (ìòðéï) îùäâéò ìòåðú ðãøéí

(a)

Explanation: [He is in his father's Reshus,] and even if he is a Gadol. We are thinking that "if I am a Gadol" means that his vow is binding, i.e. from when he reached the age of Nedarim;

åú"÷ ñ"ì (äâäú áøëú øàù) òã ùéáéà á' ùòøåú îöé îãéø ìéä

1.

The first Tana holds that until he brings two hairs, [his father] can impose Nezirus on him.

(äâäú áøëú øàù) àìà ãàîø àäà áùáéì àáà àäà áùáéì òöîé ëìåîø ìà ÷àîø ãàí ÷èï ùàéï ðãøå ðãø åàí âãåì ùðãøå ðãø

2.

Rather, he said 'I will be [a Nazir] due to my father. I will be due to myself.' I.e. he did not say that if he is a minor, his vow is not valid, and if he is an adult, that his vow is not valid;

àìà àí ÷èï àðé ùøùåú àáé òìé ãäééðå òã äáàú ùúé ùòøåú

3.

Rather, if I am a minor, that my father's Reshus is on me, i.e. until bringing two hairs.

åäàé ã÷àîø àí âãåì

(b)

Implied question: Why did he say "if I am an adult"? (This connotes that he reached the age of vows, even if he did not brings two hairs and his father's Reshus is on him. In such a case, he is already a Nazir!)

é"à ãìà âøñéðï ìéä

(c)

Answer #1: Some say that this is not in the text.

àå ùîà ø"ì åàí âãåì ùäáéà ùúé ùòøåú åëøáé ãàîø ãîãéø áðå òã äáàú ùúé ùòøåú.

(d)

Answer #2: Perhaps it means that "if I am an adult", i.e. he brought two hairs. This is like Rebbi, who holds that one can impose Nezirus on his son until he brings two hairs.

2)

TOSFOS DH Hachi Garsinan

úåñôåú ã"ä ä"â

(SUMMARY: Tosfos explains the question.)

àé àééúé á' ùòøåú îòé÷øà ÷àé (áøùåúéä) áðæéøåú ãéãéä åàé áñåó ÷àé áðæéøåú ãàáåä ëé àééúé áîéöòé îàé

(a)

The text: If he brought two hairs from the beginning, he is in his Nezirus. [If he brought] at the end, he is in his father's Nezirus. If he brought in the middle, what is the law?

äðéçà ìøáé éåñé áø' éäåãä ãàîø ìòåðú ðãøéí

1.

This is fine for R. Yosi b'Rebbi Yehudah, who says that [he is in his father's Nezirus until] the age of Nedarim;

àìà ìøáé îàé ìéëà ú÷ðúà òã ãéúéá ãéìéä åéúéá ãàáåä,

2.

However, according to Rebbi, what is the law? There is no solution until he fulfills Nezirus of himself and of his father!

åëï äâéäå áôé' ÷ãîåðéí åä"ô øáéðå çððàì àé àééúé îòé÷øà ëìåîø àí áã÷åäå áàåúä ùòä ùáà ìôðé øáï âîìéàì áéåí ùäãéøå àáéå

3.

Early Meforshim changed the text to say so. R. Chananel explained that if he brings from the beginning, i.e. if they checked him at the time he came in front of R. Gamliel, on the day that his father imposed Nezirus on him --

åîöàå ìå á' ùòøåú ÷àé áðãø (ëï äâéøñà áùá ùîòúúà ä:éæ) ãéãéä åðãøå áùáéì òöîå

i.

[If] they found that he had two hairs, he is in his vow, and his Neder is due to himself;

åàé ìáñåó ëìåîø òëùéå ùìà ðáã÷ áàåúå äéåí àí ìà éáéà ùúé ùòøåú òã ìáñåó ì' éåí ãàéùúëç ãåãàé àìå ì' éåí äéå áùáéì ðãø àáéå

ii.

If at the end, i.e. now that he was not checked that day, if he will not bring two hairs until the end of 30 days, it turns out that surely these 30 days were due to his father's vow;

àìà àééúé áîéöòé ëìåîø ðøàå áå ñéîðéí úåê ì' äéàê éöà éãé ðæéøåú áàåúï ùìùéí éåí

iii.

Rather, he brought in the middle. I.e. Simanim were seen on him during the 30 days. How does he fulfill Nezirus in those 30 days?

ùäøé ðæéøåú àáéå îúáèì (òã) àçø äáàú ñéîðéí åàéê éáéà ÷øáðåúéå ìñåó ùìùéí éåí ùäãéøå àáéå

(b)

Explanation of question: His father's Nezirus is Batel after he brings Simanim. How can he bring Korbanos at the end of 30 days that his father imposed the vow on him?

åìéëà ìîéîø ããòúå äéä ùàôé' éáéà ñéîðéí ùìà éôñé÷ ðæéøåú àáéå

1.

Suggestion: He intended that even if he will bring Simanim, his father's Nezirus will not cease.

îëì î÷åí àéðå øàåé ìäáéà ÷øáï áùáéì ðæéøåú àáéå ìáã åâí áùáéì òöîå ëéåï ùìà ôéøù

2.

Rejection: In any case, it is not proper to bring a Korban just for his father's Nezirus, and also for his own, since he did not specify!

i.

Note: Rashash explains that Tosfos alludes to a Tenai "if I will bring Simanim in the middle, I accept my own Nezirus from now." (Amora'im argue about "I will be a Nazir today. I will be a Nazir today." However, if the latter Nezirus finishes later than the first - like it will here, if he brings Simanim in the middle - all agree that the latter takes effect - Nedarim 17a.) Others explain that Tosfos alludes to a Tenai "if I bring Simanim in the middle, I accept to complete the rest of my father's Nezirus, which became Batel", and question why this helps. Perhaps Tosfos means "even if you will say that such a Tenai helps, he did not stipulate!" (PF)

åà"ú åàîàé ìà ôøéê äëé [ìîúðéúéï] ãäàéù (äâäú îäø"á øðùáåøâ) îãéø áðå áðæéø ëé îééúé áîéöòé îàé

(c)

Question: Why don't we ask about our Mishnah "a man can impose Nezirus on his son", when he brings [Simanim] in the middle, what [will he do]?

åé"ì ãîúðé' àéëà ìàå÷îé áòåãå áùðú é"á ãàó àí îáéà äí ùåîà

(d)

Answer #1: We could establish our Mishnah to be when [the Nezirus will finish] he is still in his 12th year (i.e. before he is 13 years old), and even if he brings [hairs], they are Shuma (not Simanim);

àáì àäà ÷à ÷ùéà ìéä ã÷àé ìéä àçø ùðú é"â ùðä îã÷îééúé ìú"÷ ìîéáã÷éä àí äáéà àí ìàå ã÷åãí ìëï ùåîà àéðåï

1.

However, this [that we said] is difficult to him (the Makshan). We discuss after the 13th year, since the first Tana brings that we check him [for hairs]. Before this (13 years), they are Shuma!

àé ðîé éù ìôøù ãàîúðé' ìéëà ìîéôøê ãåãàé áã÷éðï áîìàú éîé ðæéøåúå åàé îñô÷éðï àé àééúé ñéîðéí áîéöòé ìà ð÷øéáí (äâäú îäø"á øðùáåøâ)

(e)

Answer #2: We cannot ask from our Mishnah, for surely we check when he finishes Nezirus. If we are unsure whether he brought Simanim in the middle, we will not offer [his Korbanos];

àáì àäà ÷ùéà ìéä ã÷àîø ãìà úöèòø ìáã÷ðé ãáìà áãé÷ä úé÷ï äëì áúðàå ãàí ÷èï àðé

1.

However, this was difficult to him. It taught "do not bother to check me", for without checking, he fixed everything through his stipulation "if I am a Katan..."

ëàéìå [ìà] äéä ùí öåøê áãé÷ä (äâäú ëúø úåøä) åìëê ôøéê ãäà åãàé àé àééúé áîéöòé àéðå îúå÷ï ëìì.

2.

It is as if there was no need to check. Therefore, he asks that surely, if he brought [Simanim] in the middle, he is not fixed at all.

3)

TOSFOS DH ha'Nicha l'R. Yosi b'Rebbi Yehudah...

úåñôåú ã"ä äðéçà ìø' éåñé áø' éäåãä...

(SUMMARY: Tosfos explains why this is difficult only for Rebbi.)

åäåà òåîã áùðú é"á ìéëà ìîéçù ãäåé ùåîà

(a)

Explanation: He is in the 12th year. There is no concern [for hairs], for they are Shuma.

1.

Note: Birkas Rosh changes the text to say "13th." I.e. he finished 12 years, and began the 13th. Also our text tolerates this meaning.

åà"ú ðéçåù ùîà áà ìòåðú ðãøéí áîéöòé åà"ë àéê éöà áðæéøåú àáéå ìáã ì' éåí

(b)

Question: We should be concerned lest he reached the age of vows in the middle. If so, how was he Yotzei through his father's Nezirus alone of 30 days?

åôø"ú ãòåðú ðãøéí àéðä ñåúøú ãðäé ãäàá àéðå éëåì ìäãéøå îëàï åàéìê îëì î÷åí äéëà ãäãéøå ÷åãí ìëï îùåí òåðú ðãøéí ìà ô÷ò ëéåï ãìà äåé ë"à ãøáðï

1.

R. Tam explained that the age of vows does not cancel [his father's Nezirus]. Granted, his father cannot impose Nezirus on him from now and onwards. In any case, when he impose Nezirus on him before this, due to the age of vows, it is not uprooted, since [the Nezirus] is only mid'Rabanan;

àáì ùòøåú ãàéù ãàåøééúà ô÷ò ãàáéå åà"ë ðéçåù ìùòøåú áîéöòé

2.

However, hairs of adulthood are mid'Oraisa. His father's Nezirus is uprooted. If so, we should be concerned for hairs in the middle!

äâä"ä é"ì ãîééøé úçéìú é"â ãàëúé àé äåä ìéä áîéöòé ä"ì ùåîà áòìîà

(c)

Answer: We discuss at the beginning of 13 [years]. Still, if [hairs] would come in the middle, they would be mere Shuma;

åàó àí áà ìëìì òåðú ðãøéí áàîöò ðæéøåú àéï ìä÷ôéã ìôéøåù øáéðå úí ãòåðú ðãøéí àéðä ñåúøú

1.

Even if he reached the age of vows in the middle of Nezirus, we are not concerned according to R. Tam, for the age of vows does not cancel;

ãðäé ðîé ãàéï îãéøå (àìà) ëùäâéò ìòåðú ðãøéí àëúé ÷àé á÷èðåúå åëì ëîä ãìà äãø áéä äåä áðãø àáéå

2.

Granted, his father cannot impose Nezirus on him once he reached the age of vows. However, he is still a minor. As long as he did not retract, he is in his father's vow!

åâí ùîà ìà éåëì ìîçåú áàîöò

i.

Also, perhaps he cannot protest in the middle!

àìà ìøáé ãàîø òã ùéáéà ùúé ùòøåú åäáéàå ìáã÷å áùðú é"ã ìéãò àí äáéà áîéöòé îàé.

3.

However, according to Rebbi, who says [that his father can impose Nezirus on his son] until he brings two hairs, and they brought him to check him in the 14th year, if he brought hairs in the middle, what is the law?

4)

TOSFOS DH Peshita

úåñôåú ã"ä ôùéèà

(SUMMARY: Tosfos infers that R. Yochanan himself said "what is the reason?")

áìà äìëä éãòéðï ãàéï áú îâìçú åìîàé äåöøê îéìúà ãø' éåçðï

(a)

Explanation: This is obvious without a tradition that a daughter may not shave [with her father's money]. Why was R. Yochanan's teaching needed?

åà"ë äà ã÷àîø äù"ñ î"è îàé ÷åùéà ãäëà ôùåè ìï ãáï åìà áú

(b)

Question: What was the Gemara's question "what is the reason?" Here it is obvious to us that a son [may shave with his father's money], and not a daughter!

åö"ì ãø' éåçðï âåôéä àîøä

(c)

Answer: We must say that R. Yochanan himself said ["what is the reason?"]

ëé äê ãáô' àìå îöéàåú (á"î ãó ëà.) åëîä àîø ø' éöç÷ ÷á áàøáò àîåú (åò"ò úåñôåú ôñçéí ìâ: ã"ä úúï åëå' åîä ùðøùí ùí).

(d)

Support: This is like in Bava Metzi'a (21a), it says "how much? R. Yitzchak said, a Kav in four Amos." (R. Yitzchak himself asked the question. See also Tosfos Pesachim 33b.)

30b----------------------------------------30b

5)

TOSFOS DH Ba'i Rava

úåñôåú ã"ä áòé [øáà]

(SUMMARY: Tosfos specifies who asked the questions.)

âøéñ ø"ú åäøàùåï [øáä

(a)

The text: R. Tam's text says Rava here. The first [question was from] Rabah.

áëåø] åôùåè ðæéøéí îäå

(b)

Explanation: [He asked] if a Bechor and a Pashut (not a firstborn) are Nezirim, what is the law?

6)

TOSFOS DH Ba'i (part 2)

úåñôåú ã"ä áòé (çì÷ á)

(SUMMARY: Tosfos explains that it is not totally like an inheritance.)

äìëúà âîéøé ìä

(a)

Citation of Gemara: This is a tradition.

åìà îï äãéï åäìëê (äâäú áøëú øàù) ìà áòé âìåçé ìôåí îàé ãù÷éì

(b)

Explanation: It is not according to the law [of inheritance]. Therefore, he does not shave according to what he receives.

ãàò"ô ãùðé ôùåèé ôìâé

(c)

Implied question: Two Peshutim divide [equally, like the law of inheritance]!

îëì î÷åí àéðå ëùàø éøåùä ìòðéï ùéèåì äáëåø ôé ùðéí [åä"ð] ìà îöé ìäáéà úâìçúå ìôåí îàé ãù÷éì áùàø (äâäú áøëú øàù) ðëñéí

(d)

Answer: Even so, it is unlike other inheritance, so that the Bechor should receive a double portion. Also here, he cannot bring [the Korbanos for] his shaving according to [the share] he receives in other property.

7)

TOSFOS DH Ba'i (part 3)

úåñôåú ã"ä áòé (çì÷ â)

(SUMMARY: Tosfos explains the side to say that it is an inheritance.)

àå ãéìîà éøåùä

(a)

Citation of Gemara: Or, perhaps it is an inheritance.

âîéøé ëé äéëé [ãðåèì] ôé ùðéí äëé îâìç îîòåú ùäôøéù àáéå ì÷øáðåú ðæéøåúå (äâäú áøëú øàù)

(b)

Explanation: The tradition [is that it is an inheritance]. Just like he receives a double portion, so he shaves from [a double portion of] coins that his father separated for Korbanos of his own Nezirus.

8)

TOSFOS DH Ba'i (part 4)

úåñôåú ã"ä áòé (çì÷ ã)

(SUMMARY: Tosfos explains the cases of Chulin and Hekdesh.)

åàú"ì áçåìéï äåà ãàéú ìéä ôé ùðéí

(a)

Citation of Gemara: If you will say that only b'Chulin he gets a double portion.

ôé' ø"ú áçåìéï ãàîø ìùåï çåìéï åìà ìùåï ä÷ãù ãàîø îòåú àìå ìðæéøåú [àáì] áä÷ãù ìà àéìå àîø äøé àìå ì÷øáðåú ðæéøåúå,

(b)

Explanation (R. Tam): "B'Chulin" means that he said an expression of Chulin, and not an expression of Hekdesh. [The Bechor gets a double portion when] he said "these coins are for Nezirus", but not if he said "these coins are for Korbanos of his Nezirus";

àå ãéìîà ëéåï [ã÷ðé] ìéä ìâìåçé ìà ùðà, åàôéìå àîø ì÷øáðåú ðæéøåúå ãîåëç ìùåï ä÷ãù.

1.

Or, perhaps since he acquires it [the coins] for shaving, it makes no difference, and it is even if he said "for Korbanos of his Nezirus", which is clearly an expression of Hekdesh.