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1) MISHNAH: NEDARIM OF WICKED AND RIGHTEOUS

(a) If a person made a Neder "as the Nedarim of the wicked," it is valid to obligate him as a Nazir, to obligate him for a Korban, or as a Shevuah.
(b) If a person made a Neder "as the Nedarim of the righteous," it is meaningless.
(c) If a person made a Neder "as the Nedavos of the righteous," it is valid to obligate him as a Nazir and to obligate him for a Korban.

(a) Question: Maybe he meant that he is NOT doing like the Nedarim of the wicked?
(b) Answer (Shmuel): It refers to a case where he said, "As the Nedarim of the wicked, I accept upon me, and from it." "I accept" refers to Nezirus, "upon me" refers to Korban, and "from it" refers to Shevuah.
(c) Question: Maybe "I accept" means a fast?
(d) Answer: It refers to where a Nazir was passing in front of him.
(e) Question: Maybe "from it" means that he will eat it?
(f) Answer: It refers to where he said "from it, that I shall not eat it."
(g) Question: If so, what is the Chiddush?
(h) Answer: That it works even though he did not use a Shevuah terminology.

(a) Question: According to which Tanna is there a difference between Neder and Nedavah? It can't be R. Meir or R. Yehudah:

1. (Beraisa) (R. Meir) Better than fulfilling a Neder is not to take it in the first place.
2. (R. Yehudah) Better than not taking a Neder or not fulfilling it is to take it and fulfill it.

(b) Answer: R. Meir only meant that one should never take a Neder, not a Nedavah.

1. Question: But the Mishnah said that it is a Neder?
2. Answer: Emend it to read that it is a Nedavah.

(a) Question: Just as one should not take a Neder in case one breaks it, so too with Nedavah there is a risk of failing to bring it?
(b) Answer: There is no risk if one follows Hillel's practice:

1. Under Hillel, nobody ever desecrated a Korban, as they would bring it to the Beis HaMikdash while it was Chullin, and then consecrate it and slaugher it.

(a) Question: That works for Nedavos of Korbanos, but what about those of Nezirus?
(b) Answer: Nezirus is also praiseworthy in cases such as that described by Shimon HaTzaddik;

1. Shimon HaTzaddik never ate the Asham of a Nazir, except in the following case;
2. A handsome shepherd once looked at his reflection, and risked being overwhelmed by pride; he therefore resolved to become a Nazir.
3. Shimon HaTzaddik praised such Nezirus and said it followed the verse's description of it being for the sake of Hashem.

(c) Question: If one is refraining from eating the Asham of a Nazir because it is brought due to his sin (of becoming Tamei), one should also not eat any Asham, as it is always brought on account of a sin!?
(d) Answer: People accept Nezirus in a fit of conscience, but when they become Tamei and have to start again, they regret having accepted it in the first place, which makes their Korban almost like Chullin.

1. Question: If so, one should not even eat the Korban of a Nazir who remained tahor?
2. Answer: A Nazir Tahor correctly gauged his ability to fulfill the Nezirus properly.