If a specification is not made the term for a nazirite vow is 30 days. What is implied? If a person said: "I am a nazirite," [he must uphold his vow] for no less than 30 days.¹ 5a notes that Yihiyeh יהיה is numerically equivalent to 30 and states that this is the span of an ordinary nazirite vow. In his Commentary to the Mishnah (Nazir 1:3), the Rambam writes that the numerical equivalence is merely a support and that the concept was taught as as part of the Oral Tradition. Even if he said: "I will be a nazirite for an excessively long and protracted time," he must uphold the nazirite vows for [only] 30 days, for he did not specify a time.²

footnotes: ¹ Numbers 6:5 states that the nazir's hair "will be holy" קדוש יהיה. Nazir ² And 30 days can be considered "an excessively long and protracted time."

If he specified a time span that was less than 30 days, e.g., he said: "I will be a nazirite for one day," "...for ten days," or "...for twenty days," he must observe the nazirite vow for 30 days. For there is no concept of a nazirite vow for less than 30 days. This concept was conveyed by the Oral Tradition.

If a person explicitly mentioned a time span greater than 30 days:, e.g., he mentioned 31 days, 40 days, 100 days, or 100 years, he is a nazirite for the time he specified, neither more nor less.

When a person says: "I will be a nazirite for one hour," he must uphold his nazirite vows for 30 days. If he said: "I will be a nazirite for 30 days and one hour," he must be a nazirite for 31 days. For there is no conception of a nazirite vow [only for] hours.³

footnotes: ³ Hence if the time span he mentioned is less than 30 days, he is required to observe the vow for 30 days. When he says 30 days and an hour, the ruling is that since he mentioned more than 30 days, he is required to observe 31 days.

[The following rules apply when a person] says: "I will be a nazirite from here until this-and-this place." If he did not set out on the road, he must uphold his nazirite vow for only 30 days. For his intent was to make a vow for a long nazirite vow,⁴ [as evident from the fact that] he did not specify a time. [Different rules apply if] he set out on the way. If it was less than a 30 day journey, he must uphold his nazirite vow for 30 days.⁵ If it was more than a 30 day journey, he must observe one nazirite vow for the duration of the days of the journey.⁶ 7a).

footnotes: ⁴ Which is 30 days as explained above. ⁵ For as above, there is no conception of observing a nazirite vow for a shorter time. ⁶ I.e., he accepted the nazirite vow in the hope that its merit would arouse protective spiritual forces that would guard him over the course of the journey (Tosafot, Nazir

When a person says; "I will observe two terms of nazirite vows," or three or four, he must observe the number of nazirite vows he mentioned, each one lasting 30 days. At the end of each 30 day period, he must shave and bring his sacrifices and begin observing his second nazirite vow. Even if he said: "I will observe 100,000 nazirite vows" - and it is impossible for him to live that long - he should observe them one by one⁷ until he concludes the amount of nazirite vows he took.

footnotes: ⁷ I.e., he is not considered a nazirite for life as mentioned in Halachah 12.

When a person says: "I will observe nazirite vows as many days there are in a year," he must observe as many nazirite vows as there are days in a year. If he explicitly mentioned a solar year, he must observe 365 nazirite vows, with each one being 30 days long. If he mentioned a lunar year, he must observe 354 nazirite vows. If he did not explicitly state [a solar or a lunar year], he must observe 354 nazirite vows. [The rationale is that as] we already explained,⁸ 9:1. with regard to vows, we follow the wording usually employed by people at large. Now, most of the solar years are 365 days long. Most of the lunar years are 354 days long. And when people at large use the term "year," they mean a lunar year.

footnotes: ⁸ Hilchot Nedarim

When a person says: "I will observe one and a half nazirite vows," he is obligated to observe two nazirite vows.⁹ When one says: "I will be a nazir and one day," or "I will be a nazir and one hour," he must observe two nazirite vows. If he says: "I am a nazirite and one," he must observe two nazirite vows. If he says: "I am a nazirite, one, and more," he must observe three nazirite vows. If he says: "I am a nazirite, one, more, and again," he must observe four nazirite vows.¹⁰ [If he says:] "I am a nazirite for 30 days and one day," he must observe one nazirite vow for 31 days.¹¹ 7b. Nevertheless, they offer several possible resolutions to the issue.

footnotes: ⁹ Each one being 30 days. Since he spoke of nazirite vows, we understand that his intent was to observe more than one nazirite vow. Since there is no concept of observing half a nazirite vow, we require him to observe two. ¹⁰ Each of the extra statements is considered as adding a nazirite vow. ¹¹ For it is not clear that he wanted to observe two nazirite vows. The commentaries note that there is slight difficulty with the Rambam's statement based on the text of Nazir

[The following rules apply when] there are two pairs of witnesses who testify concerning a person. One testifies that he took two nazirite vows. The other testifies that he took five vows.¹² 20a and commentaries). He is required to observe two vows. For included in the five are two and thus all testify that he took two vows.¹³

footnotes: ¹² The person himself denies taking any nazirite vows or says that he forgot about the matter (Nazir ¹³ I.e., there is no disagreement regarding that, so he is obligated to observe the two nazirite vows.

[The following rules apply when a person] took two nazirite vows, whether he took them both at the same time or took them one after the other, e.g., he said: "I am a nazirite for a day"¹⁴ and "I am a nazirite for a day." If he counted the days of the first vow and set aside his sacrifices¹⁵ and then asked for the absolution of his vow and had it released, the days he observed the first vow can count for the second. He can bring the sacrifices that he set aside and complete his obligation. [Moreover,] even if he brought [the sacrifices for] his atonement and even if he shaved off his hair and then asked for his vow to be absolved, the observance of the first vow fulfills the second. [The rationale is that] the second vow does not take effect until after the first one is completed.¹⁶ And since the first vow was released, it is as if it did not exist initially.¹⁷ 6:17-18 which explains that a sages' absolution of a vow causes it to be considered as if it was never made.

footnotes: ¹⁴ In which instance he is obligated to observe a nazirite vow for an entire month (Halachah 2). ¹⁵ See Chapter 8, Halachah 2. ¹⁶ In this context, this statement means that as long as the first vow is being observed, the days cannot be reckoned as part of the observance of the second vow. Implied is that if they are not considered as part of the observance of the first vow, they can be considered as part of the observance of the second. ¹⁷ See Hilchot Sh'vuot

When a person says: "I will be a nazirite forever" or "I will be a nazirite for all the days of my life," he is considered as a nazirite forever. If he says: "I will be a nazirite for 1000 years," he is considered as a nazirite for a limited time,¹⁸ and the Jerusalem Talmud (Nazir 1:4). The Babylonian Talmud (Nazir 8b) appears to differ, but the version of that text seems distorted. even though it is impossible for a person to live for a 1000 years.

footnotes: ¹⁸ The differences between these two categories are discussed in the following halachah.The Ra'avad notes that the Rambam's ruling appears to be based on the Tosefta

What is the difference between a nazirite forever and a nazirite for a limited time? A nazirite for a limited time is forbidden to cut his hair until the conclusion of his nazirite vow, as [Numbers 6:5] states: "Throughout the days of his nazirite vow, a razor shall not pass over his head until the days are completed." A nazirite forever, by contrast, may alleviate [the burden of his hair]¹⁹ with a razor every twelve months. When he cuts his hair, he must bring a sacrifice of three animals,²⁰ as [II Samuel 14:26] states [with regard to Avshalom]: "From year to year, when he would shave, because his hair was heavy for him and he would shave." Avshalom was a nazirite forever. This concept is a halachah transmitted by the Oral Tradition.²¹). When a nazirite forever becomes impure, he must bring sacrifices [to atone for] impurity and shave as is required in an instance of impurity like a nazirite for a limited time.

footnotes: ¹⁹ He should not, however, shave his head entirely. ²⁰ As is required when one completes a nazirite vow in purity. See Chapter 8, Halachah 1. ²¹ Even though the concept is reinforced by a verse, were the Oral Tradition not to have conveyed this idea, the verse could have been interpreted otherwise (Kessef Mishneh

Samson was not a nazirite in a complete sense, for he never took a nazirite vow.²², Vol. XVIII, pp. 68-70, which compares this situation to one in which a Jewish court converts a gentile child. When the child comes of age, if he does not protest, the conversion is binding upon him. Similarly, since Samson - and Samuel - did not protest, the nazirite restrictions conveyed from above became binding upon them. It was merely that the angel caused him to be separated from impurity.²³ What were the laws applying to him? He was forbidden to drink wine and cut his hair.²⁴ He was, however, permitted to incur impurity due to contact with the dead.²⁵ 4b). This concept is a halachah transmitted by the Oral Tradition.

footnotes: ²² Although the angel gave instructions (Judges 13:5 : "The youth shall be a nazirite unto God," Samson never took a nazirite vow himself, nor did his father administer one to him. See Likkutei Sichot ²³ See Judges 13:4. ²⁴ As Judges 16:17 states: "A razor has never been brought up against my head, for I am a nazirite unto God from my mother's womb." ²⁵ Hence he was not forbidden to come in contact with the corpses of the Philistines whom he killed (Nazir

Accordingly, if someone said: "Behold I am a nazirite like Samson," he is a nazirite forever with regard to [the prohibition against] cutting his hair and [drinking] wine. He may not cut his hair every twelve months like others who are nazirites forever.²⁶ He is, however, permitted to become impure because of contact with the dead.²⁷ 1:2). If one says: "My intent was to refer to another person whose name is [also] Samson," he is not a nazirite.²⁸ 2:12 which explains that a person is given the option of explaining his intent with regard to a vow that he took. See the glosses of the Kessef Mishneh and the Radbaz to the following halachah which discuss in detail whether this rule applies when it seems obvious that the person's intent was to take a vow to be a nazirite like Samson was. When a person takes a nazirite vow like Samson's, he is not permitted to have it absolved, for Samson's nazirite vow was [binding] forever.²⁹ 22a).

footnotes: ²⁶ For Samson was not allowed to cut his hair at all, as indicated by the verse cited above. ²⁷ This is permitted even as an initial and preferred option [the Rambam's Commentary to the Mishnah (Nazir ²⁸ See Hilchot Nedarim ²⁹ Since Samson's nazirite vow was imposed upon him by an angel at God's command, it could not be absolved as other vows taken because of man's desires (Rashi, Makkot

When a person says: "Behold, I am like Samson," "...like Manoach's son," "...like Delilah's husband," "...like the one who uprooted the gates of Gaza," or "...like the one whose eyes were gouged out by the Philistines," he must keep the nazirite restrictions observed by Samson even though these deeds could have been performed by another person.³⁰

footnotes: ³⁰ This applies if the person making the vow remains silent. If, however, he specifically states that his intent was another person, his word is accepted as stated in the previous halachah (Radbaz).

[The prophet] Samuel of Rama was a nazirite forever.³¹ 66a derives this concept through the principles of Biblical exegesis. Therefore one who says: "Behold, I am like Samuel of Rama," "...like Chanah's son," "...like Elkanah's son," "...like the one who hewed Agag at Gilgal," or the like, he is a nazirite forever. We do not say that perhaps his intent was to refer to another person who performed such deeds.³²

footnotes: ³¹ Nazir ³² This applies if the person making the vow remains silent. If, however, he specifically states that his intent was another person, his word is accepted as stated in the previous halachah (Radbaz).

When a person says: "Behold, I am a nazirite as this building is full" or "...as this container is full," we investigate his [intent]. If he says: "My intent was not to be a nazirite for my entire life. [Instead,] my intent was only to prolong the days of my nazirite vow for a long time," he must observe his nazirite vow for [only] 30 days.³³ If he said: "I made this vow without any specific intent,"³⁴ we see the container as if it is filled with mustard seeds and he must be a nazirite for his entire life. He is permitted to cut his hair every twelve months. [At that time,] he must bring sacrifices like everyone who is a nazirite forever.³⁵

footnotes: ³³ See Halachah 1. ³⁴ I.e., with the intent that my words be interpreted by the sages according to their principles. ³⁵ For he did not specify a time at which point his vow is concluded. See Halachah 12.

When a person says: "Behold, I am a nazirite like the hairs of my head," "...like the dust of the earth," or "like the sand of the sea," it is as if he said: "I will keep as many nazirite vows as I have hairs on my head," "...as there is dust on the earth," or "...as there is sand on the seashore." Therefore he must shave his hair³⁶ every 30 days and begin observing a second nazirite vow for 30 days, cut his hair³⁷ and [continue this pattern] until he dies.³⁸ Whenever he shaves his hair, he is forbidden to drink wine or become impure because of contact with the dead.³⁹ If he drinks [wine] or becomes impure, even on the day he shaves his head, he is worthy of lashes.

footnotes: ³⁶ And bring the required sacrifices. ³⁷ And bring the required sacrifices. ³⁸ For there are more hairs on one's head than 30 day periods in a person's life. ³⁹ Because the second nazirite vow begins as soon as the first one is concluded.

When a person says: "Behold, I am a nazirite if I eat this loaf of bread," "Behold, I am a nazirite if I eat it," and "Behold, I am a nazirite if I eat it,"⁴⁰ if he eats it, he is obligated to observe as many nazirite vows as he took.⁴¹ He observes them consecutively, each one for 30 days. At the end of each 30 days, he shaves [his hair] and brings his sacrifices.

footnotes: ⁴⁰ I.e., he makes three successive vows concerning the same loaf of bread. ⁴¹ I.e., this teaches that a nazirite vow can become binding even though one is already obligated to observe an existing vow.