Jerusalem Talmud Nazir 2.9

משנה: הֲרֵינִי נָזִיר וְנָזִיר כְּשֶׁיִּהְיֶה לִי בֶן הִתְחִיל מוֹנֶה אֶת שֶׁלּוֹ וְאַחַר כָּךְ נוֹלַד לוֹ בֵן מַשְׁלִים אֶת שֶׁלּוֹ אַחַר כָּךְ מוֹנֶה אֶת שֶׁל בְּנוֹ. הֲרֵינִי נָזִיר כְּשֶׁיְּהֵא לִי בֶן וְנָזִיר הִתְחִיל מוֹנֶה אֶת שֶׁלּוֹ וְאַחַר כָּךְ נוֹלַד לוֹ בֵן מַנִּיחַ אֶת שֶׁלּוֹ וּמוֹנֶה אֶת שֶׁל בְּנוֹ וְאַחַר כָּךְ מַשְׁלִים אֶת שֶׁלּוֹ.

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 own 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 son, and then finishes for himself.

הלכה: הֲרֵינִי נָזִיר וְנָזִיר כְּשֶׁיִּהְיֶה לִי בֶן כול׳. רִבִּי יוֹסֵי בָעֵי. אָמַר. הֲרֵינִי נָזִיר לִשְׁלֹשִׁים יוֹם אֵילּוּ וְלִשְׁלֹשִׁים יוֹם אֵילּוּ. אָמַר רִבִּי זְעִירָא קוֹמֵי רִבִּי מָנָא. וְלֹא מַתְנִיתָא הִיא. מַנִּיחַ אֶת שֶׁלּוֹ וּמוֹנֶה אֶת שֶׁלִּבְנוֹ. לֹא אֲפִילוּ אִשְׁתּוֹ יוֹשֶׁבֶת עַל הַמַּשְׁבֵּר. אָמַר לֵיהּ. נְזִירוּתוֹ לִנְזִירוּת בְּנוֹ לֹא דַמְיָא. אֶלָּא אָמַר. הֲרֵינִי נָזִיר מִכְּבָר וְנָזִיר לְאַחַר עֶשְׂרִים יוֹם. רִבִּי לָעְזָר וְרִבִּי יוֹסֵי בֶּן חֲנִינָה תְּרֵיהוֹן אָמְרִין. הִשְׁלִים נְזִירוּתוֹ לְעוֹלָם אֵין נְזִירוּת בְּנוֹ חָלָה עָלָיו עַד שֶׁתְּהֵא קָרְבַּן מְגַלֵּחַ. נָזִיר שֶׁנִּיטְמָא. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹסֵי בֶּן חֲנִינָה. תַּמָּן הוּא אָמַר. טָמֵא מֵת שֶׁנָּזַר שְׁבִיעִי שֶׁלּוֹ עוֹלֶה מִן הַמִּינְיָין. נָזִיר שֶׁנִּיטְמָא אֵין שְׁבִיעִי שֶׁלּוֹ עוֹלֶה מִן הַמִּינְיָין. וָכָא לֹא כְטָמֵא מֵת שֶׁנָּזַר הוּא. וְלֹא טָמֵא מֵת שֶׁנָּזַר שְׁבִיעִי שֶׁלּוֹ עוֹלֶה מִן הַמִּינְיָין. שֶׁהוּא זָקוּק לוֹ לְהָבִיא קָרְבָּן טוּמְאָה. וְלֹא נָזִיר שֶׁנִּיטְמָא אֵין שְׁבִיעִי שֶׁלּוֹ עוֹלֶה לוֹ מִן הַמִּינְיָין. שֶׁאֵינוֹ זָקוּק לְהָבִיא קָרְבָּן טוּמְאָה. וָכָא הוֹאִיל וְהוּא זָקוּק לְהָבִיא קָרְבָּן טוּמְאָה הַשְּׁבִיעִי שֶׁלּוֹ עוֹלֶה מִן הַמִּינְיָין.

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.” 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 birth? He said to him, his nezirut is not comparable to his son’s nezirut, but to the case that he said, “I am already a nazir and a nazir after twenty days.” 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 counted. If a nazir becomes impure, his seventh day is not counted112. In our case, 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), the seventh day is [not] counted for him.

שִׁמְעוֹן בַּר אַבָּא בְשֵׁם רִבִּי יוֹחָנָן. נִיטְמָא בִנְזִירוּת בְּנוֹ וְהִתְרוּ בוֹ מִשּׁוּם נְזִירוּתוֹ לוֹקֶה. הִפְרִישׁ קָרְבְּנוֹתָיו קָדְשׁוּ. לֹא חָשִׁין לְהָדָא דְתַנֵּי רִבִּי חִיָיה. קָרְבָּנוֹ לַיי עַל נִזְרוֹ. שֶׁיִּקְדּוֹם נִזְרוֹ לְקָרְבָּנוֹ. לֹא שֶׁיִּקְדּוֹם קָרְבָּנוֹ לְנִזְרוֹ.

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 whipped. If he dedicated his sacrifices, they are sanctified. One does not consider what Rebbi Ḥiyya stated: “His sacrifice to the Eternal for his nezirut,” i. e., his vow of nazir should precede his sacrifice, rather than that his sacrifice precede his vow of nazir.

רִבִּי יוּדָה בְּעָא קוֹמֵי רִבִּי יוֹסֵי. וְתִקְדּוֹם נְזִירוּתוֹ לִנְזִירוּת בְּנוֹ. לֹא כֵן אָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הֲרֵי זֶה עוֹלָה לְאַחַר ל̇ יוֹם. מְכָרָהּ בְּתוֹךְ ל̇ יוֹם מְכוּרָה וְהֶקְדֵּישָׁהּ קָדְשָׁה. אָמַר. לֹא בָאוֹמֵר. הֲרֵי זוֹ. דִּילְמָא בְאוֹמֵר. הֲרֵי עָלַי. וְהָאוֹמֵר. הֲרֵי אֲנִי. כָּאוֹמֵר. הֲרֵי עָלַי.

Rebbi Judah asked before Rebbi Yose: Why should his nezirut not precede that of his son? 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 sanctifies. He said, is that not, if one said “This”. Perhaps if he said: “I have the obligation”? But the one who says, “I am”, is like one who says, “I have the obligation.”

תַּנֵּי רִבִּי חִיָיה. נָזִיר לְאַחַר עֶשְׂרִים יוֹם נָזִיר מֵעַכְשָׁיו לְמֵאָה יוֹם. הֲרֵי זֶה מוֹנֶה עֶשְׂרִים יוֹם וּמַפְסִיק וְחוֹזֵר וּמוֹנֶה עוֹד ל̇ יוֹם וְחוֹזֵר וּמוֹנֶה עוֹד שְׁמוֹנִים כְּדֵי לְהַשְׁלִים נְזִירוּתוֹ הָרִאשׁוֹנָה.

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 nezirut.