Yerushalmi Nazir 2:9 ירושלמי נזיר ב׳:ט׳

MISHNAH: “I am a nazir and a nazir when a son is born to me.” If he started counting for himself when a son was born to him, he finishes his own¹⁰⁵Then he brings his sacrifices and shaves. and then counts for his son. “I am a nazir when a son is born to me, and a nazir.” If he had started counting for himself when a son was born to him he interrupts his own, counts for his son¹⁰⁵Then he brings his sacrifices and shaves., and then finishes for himself¹⁰⁶Since it is after shaving, he has to complete 30 days..

HALAKHAH: “ “I am a nazir and a nazir when a son is born to me,” etc. Rebbi Yose asked: If he said, “I am a nazir for these 30 days and those 30 days.¹⁰⁷Since he vows twice for the same period of time, may he observe his nezirut for 30 days and then bring two sets of sacrifices to fulfill both vows?” Rebbi Ze‘ira said before Rebbi Mana: Is that not the Mishnah? “He interrupts his own, counts for his son, and then finishes for himself.” Not even if his wife is in the process of giving birth¹⁰⁸If he made any of the vows described in the Mishnah while his wife was in labor, the Mishnah still requires him to first observe nezirut for his son and only then his own even though they might start on the same day.? He said to him, his nezirut is not comparable to his son’s nezirut¹⁰⁹In the case of the Mishnah, the two periods cannot start together since it is possible that his wife’s labor be prolonged and there is a 50% chance that the child will be a girl., but to the case that he said, “I am already a nazir and a nazir after twenty days.¹¹⁰Where he has to start the second period of nezirut not after 20 days but after 30 days and after he acquitted himself of his obligatory sacrifices.” Rebbi Eleazar and Rebbi Yose ben Ḥanina both say: If he finished his nezirut, his son’s nezirut cannot start for him before he was shaving with a sacrifice. About a nazir who became impure, the opinions of Rebbi Yose ben Ḥanina seem contradictory. There, he says, if a person impure by the impurity of the dead made a vow of nazir, his seventh day is counted¹¹¹If the person was purified by water containing some ashes of the Red Cow on the 3^rd and 7^th days of his impurity, he immerses himself in water on the 7^th day and is pure (Num. 19). There is no reason why he cannot start a period of nezirut on that same day. Quoted in the Babli, 17a, 18a.. If a nazir becomes impure, his seventh day is not counted¹¹²It is a biblical decree that he has to bring a sacrifice on the 8^th day and start counting anew from that day (Num. 6:10).. In our case¹¹³Of the father expecting a baby boy. His vow is a new one, not a continuation of an old one as in the case of the impure nazir., is he not like a person impure by the impurity of the dead, who made a vow of nazir? And is not the seventh day counted for a person impure by the impurity of the dead, who made a vow of nazir? Would this obligate him to bring a sacrifice for his impurity? But if a nazir who becomes impure, his seventh day is not counted; does it not obligate him to bring a sacrifice for his impurity? And here, because he is obligated to bring a sacrifice (of impurity)¹¹⁴The text is corrupt: He is obligated to bring a sacrifice for the end of his first nezirut, but it is not a sacrifice for impurity., the seventh day is [not]¹¹⁵The text is corrupt: The count of the new nezirut cannot start before he has acquitted himself of his prior obligations; therefore the 30^th day of his nezirut, which corresponds to the 7^th day of impurity, cannot be counted. counted for him.

Simeon bar Abba in the name of Rebbi Joḥanan: If he polluted himself during his son’s nezirut but was warned because of his own nezirut, he is whipped¹¹⁶Since a nazir is forbidden by biblical law to pollute himself with the impurity of the dead (Num. 6:6–7), if he pollutes himself intentionally and his criminal intent was ascertained because he was warned by two witnesses not to pollute himself and he did it anyway, he is punished in criminal law. In order to lead to prosecution, the warning must correctly state the law which might be broken.. If he dedicated his sacrifices, they are sanctified¹¹⁷In the Babli, 14a, in a different context, R. Joḥanan holds that his two neziriot are only one extended vow. There, it is disputed by R. Simeon ben Laqish.. One does not consider what Rebbi Ḥiyya stated: “His sacrifice to the Eternal for his nezirut,¹¹⁸Num. 6:21. Tosephta 2:6, Halakhah 3:2 (52c 1. 37), Šebuot 4:4 (35c 1. 58) {Num. rabba 10:42}. In the parallel sources, the statement is accepted as practice.” i. e., his vow of nazir should precede his sacrifice, rather than that his sacrifice precede his vow of nazir.

Rebbi Judah asked before Rebbi Yose: Why should his nezirut not precede that of his son¹¹⁹This refers to the second part of the Mishnah. If he had started his own nezirut when his son was born, why should he not finish his own and only then start the nezirut honoring his son’s birth?? Did not Rebbi Abbahu say in the name of Rebbi Joḥanan: “This animal shall be dedicated as elevation sacrifice after 30 days.” If he sold it within the thirty days, it is sold; its dedication sanctifies¹²⁰If the animal dedicated as one kind of sacrifice after 30 days was dedicated and used for another sacrifice within this period, it is perfectly legal since the prior dedication was inactive in the intervening period. (Quoted in Qiddušin 3:1, 63c 1. 42.). He said, is that not, if one said “This”. Perhaps if he said: “I have the obligation¹²¹If a person dedicates an animal saying: “this animal is dedicated”, and anything happens to the animal before it is sacrificed, the owner does not have to look for a replacement. But if he says, “it is my obligation to bring”, he has to bring the dedicated animal and, if anything happens to it, the owner must provide a replacement. Therefore, if the animal was dedicated after 30 days but no longer exists, no replacement is due. But a vow of nazir is personal and has to be dealt with under the rules of personal responsibility.”? But the one who says, “I am”, is like one who says, “I have the obligation.”

Rebbi Ḥiyya stated: “Nazir after twenty days and nazir 100 days from now on.” He counts twenty days, interrupts and counts another 30 days, and counts another 80 to complete his first nezirut¹²²Tosephta 2:10, Babli 14a. A person makes a vow to be a nazir after 30 days and simultaneously makes a vow immediately to be a nazir for 100 days. Then he starts his immediate nezirut for 20 days, continues to count the 30 days of his other nezirut, brings his sacrifices and shaves, and counts the remaining 80 days of his immediate nezirut and brings the second set of sacrifices. Since the continuation of the interrupted nezirut is for more than 30 days, it is a valid nezirut and he does lose the initial 20 days..