הריני נזיר מן הגרוגרות ומן הדבילה ב"ש אומרים נזיר – since the School of Shammai holds that a person does not utter his words for no purpose (i.e., he must have meant something – see Talmud Arakhin 5a) and when he said, “I will be a Nazirite,” he said it with the intention that he will be a Nazirite, and when he retracted and said, “from the dry figs and from the cakes of pressed figs,” he retracted for he needed to retract, and even as much time as needed for an utterance, he would not be able to retract, they held that something dedicated to the Temple by error is called sanctified, and no question or retraction belongs to it. And the same law applies regarding a Nazirite, as it is written concerning him (Numbers 6:5): “it shall remain consecrated,” therefore, he is a Naziite. But the School of Hillel holds that since he did not make the vow in the manner of those who vow, he is not a Nazirite, for there is no Naziriteship from dry figs and from the cakes of pressed figs.

אמר אמרה פרה זו הריני נזירה אם אומדת אני – he whose cow was lying down [under a burden] and it does not want to stand up and he said, “this cow thinks that she will not stand,” and she says in her heart, “I will be a Nazirite if I stand,” And I say, “I will be a Nazirite from her if she doesn’t stand,” and similarly, a locked door that cannot be opened and he says, “this door thinks I will not open it,” and it states, “I will be a Nazirite if it opens by me,” and I state: “I will be a Nazirite from it if it will not open,” and afterwards, the cow stands up on its own or that others raise it, but he did not raise it.” And similarly, the door opens on its own, or another comes and opens it and he did not open it.

בש"א הרי זה נזיר – for they follow their own reasoning as they (i.e., the School of Shammai), state that one who takes a vow from dry figs and from cake pressed figs that he is a Nazirite, even though there is no Naziriteship from dried figs and from cake pressed figs, so also, even though there is no Naziriteship from a cow and from a door, he is a Nazirite, and even though the cow stood and/or the door opened, it was not it was not his intention other than he would raise it or open it by himself.

וב"ה אומרים – to the words of the School of Shammai. For us, even if it (i.e., the cow) did not stand up at all, he would not be a Nazirite, for he mad ae a vow that is not in the manner of those who make vows, for there is no Naziriteship from a cow or from a door, but according to you, who say that a person does not utter words without a purpose for when he stated, “I will be a Nazirite,” it is with the intention that he will be a Nazirite that he stated it, however, they agree with us, at least, where she (i.e., the cow) stood on her own or others raised her up, that he is not a Nazirite, for he did not say other than if she will not stand, and behold, she stood.

א"ר יהודה וכו' – The School of Shammai did not disagree with the School of Hillel regarding the matter of Naziriteship for he is not a Nazirite. They did not disagree other than when he says: “in my heart it was that this animal should be a sacrifice at the time that I stated that I will be a Nazirite from her if she will not stand.” For the School of Shammai holds that since he did not make her stand, it should be a sacrifice, and the School of Hillel holds that since it (i.e., the animal) stood, it is not a sacrifice.

מעשה באשה אחת וכו' – Our Mishnah is deficient and should be read as follows: if he was drunk and said, “I am a Nazirite from it,” he is not a Nazirite, for it was not his intention other than to prohibit to himself that particular cup alone. And just as they did not bring him another cup, he said, “I am a Nazirite,” and there is an episode about one woman who said, “I am drunk, etc.”

הרי זה נזיר – and he is prohibited with all of them, and in this, everyone admits because he made a condition against what is written in the Torah, and whomever makes a condition against [what] is written in the Torah, his condition is void.

אבל איני יודע שהנזיר אסור ביין הרי זה אסור – for wine and shaving and defilement which are prohibited to a Nazirite, he who takes a Nazirite vow from one of them is a Nazirite with regard to all of them.

רבי שמעון מתיר – as he holds that he is not a Nazirite until he takes a Nazirite vow regarding all of them.

או מפני שאני קובר מתים הרי זה מותר – these are vows of on conditions unavoidably unfulfilled (see also Tractate Nedarim, Chapter 3, Mishnah 1), and this is one of four vows that the Sages permitted.

ורבי שמעון אוסר – that he holds that the four vows that the Sages permitted requires absolution by a scholar, but the Halakha is not according to Rabbi Shimon in these two segments of our Mishnah.

הריני נזיר ועלי לגלח נזיר – he accepted upon himself Naziriteship and furthermore, accepted upon himself to bring [hair] sacrifices for another Nazirite, and his friend also came and he stated the same thing.

אם היו פקחים – each one exempts his fellow with his [hair] sacrifices and even though that at the time that he took the first vow to shave a Nazirite, the second [person] was not yet a Nazirite.

[זה מגלח נזיר שלם] וזה מגלח נזיר שלם דברן ר"מ – Rabbi Meir according to his method of reasoning that he holds that the first language takes effect and when he says, “I pledge myself to bring the [hair] offering,” a full [hair] offering is mentioned, and when he mentions after that, one-half of the Nazirite hair-offering, it is not within his powers to retract, even as much time as is needed for an utterance (e.g., a greeting). But the Rabbis hold that if he vowed and they opened with him, it is like a person who said, “half of the sacrifices of the Nazirite are upon me, for he is not liable other than for half of the [hair] sacrifices of the Nazirite, and the Halakha is according to the Sages.

ונולד לו בן הרי זה נזיר – for in the language of humans one is not called a son other than a male, and not a female nor a child bearing unclear sexual traits or a child bearing the sexual traits of both sexes. A child is called even a daughter/female or a child bearing unclear sexual traits or a child bearing the sexual traits of both sexes.

הפילה אשתו – and he did not know if he was a living being or aborted/non-viable birth.

אינו נזיר – our Mishnah is [according to] Rabbi Yehuda who said that a person does not place down his soul on a doubt and if he states “when I will have a child,” he is speaking about a definitive child.

רבי שמעון אומר יאמר אם היה בן קיימא וכו' – Rabbi Shimon holds hat a doubtful Naziriteship is judged stringently; therefore, he must be a Nazirite from doubt and makes a condition and states that if he is a viable fetus, I am a Naziritie out of obligation, and if not, I am a Nazirite out of free-choice, and he shaves and brings his [hair] sacrifices at the end of the thirty day period. But without the condition, he would not be able to bring the sacrifice from doubt, but the Halakha is not according to Rabbi Shimon.

חזרה וילדה הרי זה נזיר – for he did not practice Naziriteship on account of the non-viable birth/abortion. But now that she gave birth to a living child, the Nazirite [vow] takes effect and according to Rabbi Shimon, he must retract and make the condition for perhaps the first child was a viable child.

הריני נזיר ונזיר לכשיהיה לו בן – whomever had accepted upon himself a [period of] Naziriteship, and additionally accepted upon himself another Naziriteship when he has for himself a son.

משלים את שלו – first and he shaves and brings his [hair] offering and afterwards counts that [Nazirite period] for [the birth of] his son.

הריני נזיר כשיהיה לי בן ונזיר – he accepted upon himself first the Naziriteship for [the birth of] his son,

and he began to count his own, and afterwards, his son was born to him prior to his completing thirty days.

מניח את שלו ומונה את של בנו – for since he accepted upon himself the Naziriteship for [the birth of] his son first, immediately when his son was born to him, he needs to set aside his own and to count [the Naziriteship] of his son’s and afterwards, he completes his own.

עד שבעים לא הפסיד כלום – when he interrupts his Naziriteship and counts the Naziriteship for his son, and he shaves and returns and completes his own [for the completion] of his Naziriteship from the seventy that he had already counted until the one-hundred that he had vowed, they are thirty days that are found between shaving [his hair] of the Naziriteship of his son to the shaving of the completion of his Naziriteship which are thirty days, he does not lose anything. But if he counted more than seventy days before he began the Naziriteship for his son and he came to interrupt his own Naziriteship in order to begin the Naziriteship of his son, when he shaves on the Naziriteship of his son and he comes to complete his own Naziriteship until the one hundred days that he had vowed. If it was found that there were less than thirty days between shaving on his son’s Naziriteship and the shaving for his own Naziriteship, and it is impossible that there would be between each shaving less than thirty days, it is found that he loses all of those days that he counted above the seventy.