Nazir, Chapter 1, Mishnah 1. This mishnah closely resembles the first mishnah we learned in Maseches Niddah, since it too deals with two categories of vows, and with when a vow of nezirus is considered a valid vow. It discusses two ways in which a person takes nezirus upon himself without stating explicitly, in the ordinary manner, that he wishes to be a nazir, but rather indirectly.
The two indirect ways:
A substitute term for nezirus - using a word that is not the word 'nazir' but resembles it. This is a nickname for nezirus, and it is one form of accepting nezirus that is not explicit.
Handles of nezirus - a 'yad' in its plain sense, from the word 'handle'. In Maseches Nedarim the discussion is about handles of vows, and here about handles of nezirus: an incomplete statement of a vow of nezirus that nevertheless contains enough for the vow to take effect, and it is a full-fledged vow of nezirus.
The mishnah opens: "Kol kinuyei nezirus k'nezirus" - all the substitute terms for nezirus have the status of nezirus. The mishnah does not immediately specify what those terms are, and in fact a line is missing here which the Gemara supplies: "V'chol yedos nezirus k'nezirus" - all the handles of nezirus as well, the abbreviated forms of accepting a vow of nezirus, are considered nezirus.
"V'eilu hen yedos nezirus":
"Ha'omer eheyeh - harei hu nazir" - how can it be that merely by saying "I will be" a person becomes a nazir? The Gemara explains that the mishnah refers to a case where an actual nazir is passing before him, and he says "I will be," whose meaning from the context is: I too will be a nazir, exactly like him. Had he said "I will be like him," that would have been an explicit vow of nezirus; but since he said only "I will be," this is a handle of nezirus, which also has the status of nezirus. Therefore the mishnah rules that he is a nazir, even though he did not say "I will be like this person."
"Eheyeh navah" - I will be beautiful. And what is the meaning of such a statement? The Gemara explains that this refers to someone who takes hold of his hair in his hand and says "I will be beautiful," and from this it is evident that he means to be beautiful by growing his hair like a nazir. Therefore in this case he is a nazir.
The substitute terms for nezirus:
Here the mishnah moves on to the second topic, that substitute terms for nezirus are considered nezirus, and it brings examples: one who says that he will be a nazik, or a naziach, or a paziach - all of these are substitute terms, and he is a nazir on the strength of having said them.
The same applies to the following expressions, in all of which the discussion is about someone who is holding his hair as he speaks, and he is a nazir:
"Hareini kazeh" - when he points to a nazir passing before him.
"Hareini mesalsel" - that he will run his hands through his hair and curl it.
"Hareini mechalkel" - a similar expression, that he will part his hair or tend to it in some way.
"Harei alai l'shaleiach pera" - that he takes upon himself to grow his hair long.
"Harei alai tziparim":
Another case: one who says "Harei alai tziparim" - I take upon myself to bring birds, and he means the two birds that make up the offering of a nazir who became tamei. Here too the scenario is that a nazir is passing before him and he takes birds upon himself.
Rabbi Meir says: he is a nazir. Even though birds are brought only by a nazir who became tamei, and accepting nezirus does not require that a person become tamei in the course of it - although that may happen - the fact that a nazir is passing before him is sufficient indication that he wishes to be a nazir.
And the Sages say: he is not a nazir - this statement does not contain a sufficient hint that he wishes to be a nazir. His statement is not void, however: since he said "Harei alai tziparim," taking birds upon himself, this is a vow to bring birds as a voluntary burnt offering, a gift to be burned on the altar. That much he certainly did intend to say, since he did take upon himself to bring birds in some fashion.