[One who says:] “I am a nazir, and [I am] a nazir when a son will be [born] to me” —- [if] he began to count his own, and then a son was born to him, he completes his own and then counts [that] of his son, [If he says:] “I am a nazir when a son will be [born] to me, and [I am] a nazir” —- [if] he began to count his own, and then a son was born to him, he sets aside his own and counts that of his son, and then completes his own.

[If he says:] “I am a nazir when a son will be [born] to me, and [I am] a nazir for one hundred days,” [and] a son was born to him —- if before seventy days, he loses nothing; if after seventy days, he discounts seventy, for there is no head-shaving [for] less than thirty days.

Someone who said, “I am a nazir,” shaves [his head] on the thirty-first day; but if he shaved on the thirtieth day, he has discharged his obligation. [If he said,] “I am a nazir for thirty days,” if he shaved on the thirtieth day, he has not discharged his obligation.

Someone who declared two [terms of] nezirus shaves [for] the first on day thirty-one and [for] the second [on] day sixty-one; but if he shaved [for] the first [on] day thirty, he shaves [for] the second [on] day sixty; and if he shaved on day sixty-minus-one, he has discharged his obligation. And this testimony was attested by R’ Papias, about someone who declared two terms of nezirus, that if he shaved [for] the first on day thirty, he shaves [for] the second [on] day sixty; but if shaved [on] day sixty-minus-one, he has discharged his obligation, because day thirty is reckoned for him in the count [of the second term].

Someone who said, “I am a nazir” —- [if] he became tamei on day thirty, he forfeits all. R’ Eliezer says: He forfeits only seven. [If he said,] “I am a nazir thirty days” —- [if] he became tamei on day thirty, he forfeits all.

[One who says:] “I am a nazir for a hundred days” —- [if] he became tamei on day one hundred, he forfeits all. R’ Eliezer says: He forfeits only thirty. [If] he became tamei on day one hundred and one, he forfeits thirty days. R’ Eliezer says: He forfeits only seven.

Someone who declared himself a nazir while in a cemetery —- even if he was there for thirty days, they are not reckoned for him in the count [of his term], and he does not bring the sacrifice for tumah. [If] he left and re-entered, they are reckoned for him in the count, and he does bring the sacrifice for tumah. R’ Eliezer says: Not on that same day, as it says: But the first days shall be forfeit (Numbers 6:12) —- until there are first days.

Someone who declared a nezirus of long duration and completed his [term of] nezirus, and afterward came to the Land [of Israel] —- Beis Shammai say: He is a nazir for thirty days. But Beis Hillel say: [He is] a nazir as at first. It happened with Queen Helena that her son went to war, and she declared, “If my son returns in peace from the war I shall be a nezirah for seven years.” Her son returned from the war, and she was a nezirah for seven years. At the end of seven years she went up to the Land [of Israel], and Beis Hillel ruled for her that she must be a nezirah for another seven years. At the end of [these] seven years she became tamei, and so it resulted that she was a nezirah for twenty-one years. R’ Yehudah said: She was a nezirah for only fourteen years.

Someone about whom two sets of witnesses were testifying, these testify that he declared two [terms of nezirus], and these testify that he declared five [terms of nezirus] —- Beis Shammai say: The testimony is split, and there is no nezirus here. But Beis Hillel say: Two is included in five, so that he is a nazir [for] two [terms].

Someone who said, “I am a nazir,” and his friend heard and said, “And I,” “And I” —- they are all nezirim. [If] the first is released, they are all released. [If] the last is released, the last is permitted, but all [the others] are bound.  [If] he said, “I am a nazir,” and his friend heard and said, “My mouth is like his mouth,” or “My hair is like his hair” —- he is a nazir.  [If he said,] “I am a nazir,” and his wife heard and said, “And I” —- he may revoke hers, but his stands. [If she said,] “I am a nezirah,” and her husband heard and said, “And I” —- he cannot revoke it.

[If he said,] “I am a nazir; and you?” and she said, “Amen” —- he can revoke hers, but his stands. [If she said,] “I am a nezirah; and you?” and he said, “Amen” —- he cannot revoke.

A woman who vowed to be a nezirah and drank wine or rendered herself tamei from the dead —- she receives forty [lashes]. [If] her husband revoked her [nezirus], but she did not know that her husband had revoked her [nezirus], and she drank wine or rendered herself tamei from the dead —- she does not receive forty [lashes]. R” Yehudah says: [Even] if she does not receive forty [lashes], she receives lashes for rebelliousness.

A woman who vowed to be a nezirah and set aside her animal, and then her husband revoked her [nezirus] —- if her animal was his, it may go out and pasture with the flock. If her animal was hers, the sin-offering dies, the burnt-offering is offered as a burnt-offering, and the peace-offering is offered as a peace-offering; but it is eaten for one day and does not require bread. [If] she had un- specified funds, they go for voluntary offerings. Specified funds: The money for the sin-offering goes to the Dead Sea; one may not benefit from it, but the rules governing the misuse of sacred items do not apply to it. With the money for the burnt-offering they bring a burnt-offering, and the rules governing the misuse of sacred items apply; with the money for the peace-offering they bring a peace-offering, but it is eaten for one day, and it does not require bread.

[If] one of the bloods was thrown on her behalf, he cannot revoke. R” Akiva says: Even if one of all the animals was slaugh- tered on her behalf, he cannot revoke. In what [context] are these things said? Concerning the head-shaving in taharah. But in the case of head-shaving for tumah, he may revoke, since he may say: I do not want an impoverished woman.” Rabbi says: Even concerning the head-shaving in taharah he may revoke, since he may say: “I do not want a shorn woman.”