A man may declare his son a nazir, but a woman may not declare her son a nazir. How [are the offerings treated if the son] shaved or his relatives shaved him; if he protested or his relatives protested? [If] he had an animal set aside —- 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 it does not require bread. [If] he had unspecified 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.

A man can shave [his head] using his father’s nezirus [funds], but a woman cannot shave [her head] using her father’s nezirus [funds]. How is this? Someone whose father was a nazir and had set aside unspecified funds for his nezirus and died, and [the son said], “I am a nazir on condition that I will shave with my father’s funds” —- R” Yose said: It goes for voluntary offerings, and this [one] cannot shave using his father’s nezirus [funds]. Who is the one who shaves using his father’s nezirus [funds]? Someone who was a nazir together with his father, and his father set aside unspecified funds for his nezirus and died —- this is the one who shaves [using] his father’s nezirus [funds].

Beis Shammai say: Erroneous consecration is [nevertheless] consecration. But Beis Hillel say: It is not consecration. How is this? [If] he said, “The black ox that emerges from my house first shall be sacred,” and a white one emerged —- Beis Shammai say: [It is] sacred. But Beis Hillel say: It is not sacred.

[If he said:] “The gold dinar that comes up in my hand first shall be sacred,” and a silver one came up —- Beis Shammai say: [It is] sacred. But Beis Hillel say: It is not sacred. [If he says:] “The barrel of wine that comes to my hand first shall be sacred,” and [a barrel] of oil came to hand —- Beis Shammai say: [It is] sacred. But Beis Hillel say: It is not sacred.

Someone who vowed to be a nazir, and petitioned a sage who declared it binding —- he counts from the time the vow was made. [If] he inquired of a sage who permitted it, [and] he had an animal set aside —- it may go out and pasture with the flock. Beis Hillel said to Beis Shammai: Do you not admit that here where the consecration is in error that it goes out and pastures with the flock? Beis Shammai said to them: Do you not admit that if someone erred and called the ninth the tenth, and the tenth the ninth, and the eleventh the tenth —- that each is sanctified? Beis Hillel said to them: No! Is it the rod that makes it sacred? What if he erred and placed the rod upon the eighth or the twelfth —- has he perhaps effected anything? Rather Scripture, which sanctified the tenth, has also sanctified the ninth and the eleventh.

Someone who vowed to be a nazir, and [when] he went to bring his animal, he found that it had been stolen —- if he declared himself a nazir before the animal had been stolen, he is a nazir; if he declared himself a nazir after the animal had been stolen, he is not a nazir. And this error was made by Nachum the Mede: When [a group of] nezirim came up from the Diaspora and found the Temple destroyed, Nachum the Mede said to them: “If you had known that the Temple would be destroyed, would you have vowed to be nezirim?” They answered him: “No!” So Nachum the Mede released them. But when the matter came before the Sages, they said to him: “Anyone who declared himself a nazir before the Temple was destroyed is a nazir; after the Temple was destroyed, he is not a nazir.”

[If] there were [people] walking on the road and someone was coming toward them, [and] one of them said, “I am a nazir that this is so-and-so,” and another said, “I am a nazir that this is not so-and-so.” “I am a nazir that one of you is a nazir”; “that one of you is not a nazir”; “that you two are nezirim”; “that all of you are nezirim” —- Beis Shammai say: They are all nezirim. But Beis Hillel say: No one is a nazir except he whose words are not fulfilled. R’ Tarfon says: Not one of them is a nazir.

[If] he turned back suddenly he is not a nazir. R’ Shimon says: He should say, “If it was as I said, I am a nazir by [previous obligation; if not, I am a nazir voluntarily.”

[If] he saw a koy and said: “I am a nazir that this is a wild animal”; “I am a nazir that this is not a wild animal”; “I am a nazir that this is a domestic animal”; “I am a nazir that this is not a domestic animal”; “I am a nazir that this is both a wild animal and a domestic animal”; “I am a nazir that this is neither a wild animal nor a domestic animal”; “I am a nazir that one of you is a nazir”; “I am a nazir that one of you is not a nazir”; “I am a nazir that all of you are nezirim” —- all of them are nezirim.

Three matters are forbidden to a nazir: tumah, head-shaving, and products of the grapevine. All products of the grapevine may be combined with one another, and he is not liable until he eats an olive’s bulk of grapes. [According to the] earlier mishnah: until he drinks a reviis of wine. R’ Akiva says: Even if he soaked his bread in wine, and there is in it enough to add up to an olive’s bulk —- he is liable.

He is liable for wine by itself, for grapes by themselves, for grape-seeds by themselves, and for grape-skins by themselves. R’ Elazar ben Azariah says: He is not liable until he eats two grape-seeds and their grape-skin.  Which are chartzanim and which are zagim? The chartzanim are the outer part, the zagim are the inner part; [these are] the words of R’ Yehudah. R’ Yose says: [In order] that you not err, it is like the zug-bell of an animal —- the outer part [is called] zug, and the inner part inbal.