When a person says: "Behold I am a nazirite," he should perform the shaving [required when a nazirite vow is completed in] purity on the thirty-first day. If he performed this shaving on the thirtieth day, he fulfills his obligation. 5b and notes). If he says: "Behold I am a nazirite for thirty days," he may only perform the shaving on the thirty-first day.
When a person takes two nazirite vows, he should perform the shaving for the first one on the thirty-first day and the second on the sixty-first day. If he performed the first shaving on the thirtieth day, he should perform the second on the sixtieth. If he performed the [second] shaving on the fifty-ninth day, he fulfills his obligation, for the thirtieth day is counted also for the second nazirite vow.
✂️ Shaving Timing
The purity shaving should ideally be performed on the 31st day, but is valid from the 30th day onward. For two consecutive vows, the first shaving shifts all subsequent counts. Performing the first shaving early shortens the gap for the next vow accordingly.
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Vows That Intersect: Birth, Future Vows, and Overlaps
When a person says: "Behold I am a nazirite, and [will be] a nazirite should a son be born to me," if he began observing his nazirite vow and then a son was born to him, he should complete his own nazirite vow and then begin counting [the one associated with] his son. [The following rules apply if] he said: "Behold I will be a nazirite should a son be born to me and behold I am a nazirite for these-and-these days." If he began [observing] his own nazirite vow and then a son was born to him, he should interrupt [the counting of] his vow and begin counting [the one associated with] his son. Afterwards, he goes back and completes his own vow. They are both considered as one nazirite vow. Therefore if he becomes impure in the midst of the nazirite vow [associated with] his son, he invalidates everything. If he became impure after [completing] the nazirite vow [associated with] his son, he invalidates only [the days after the completion of] the nazirite vow [associated with] his son. For how many days [must he observe the nazirite laws] to complete his own [nazirite] vow? If there remained 30 days or more [from the days he was required to observe for] his nazirite vow after his son was born, he should observe the nazirite vow [associated with] his son and then complete the days remaining from his own nazirite vow. If less than 30 days remain from his nazirite vow, he must count 30 days after the nazirite vow [associated with] his son, for there is never less than 30 days between one shaving [associated with the conclusion of a nazirite vow] and another.
What is implied? One says: "Behold I will be a nazirite when a son will be born to me and behold I am a nazirite for 100 days," he begins observing his nazirite vow and then a son was born to him. If 30 or more days remain from the 100 days concerning which he took the vow after his son was born, he does not forfeit anything. For he [temporarily] concludes his own nazirite vow, begins counting that associated with his son, performs the shaving, brings his sacrifices and then completes the 30 or more days that remain from his own nazirite vow. [At its conclusion,] he performs the shaving. If less than 30 remain from the 100, he forfeits some until [it is counted that he observed] 70 [days].
What is implied? If his son was born on the eightieth day, he should count the vow associated with his son, complete that vow, perform the shaving, and begin counting 30 days after that shaving. Thus he loses the ten days that [immediately] preceded [the birth of] his son, i.e., the days from the seventieth day until the son's birth. Similar laws apply in all analogous situations.
When a person says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite beginning now for 100 days," he should observe his nazirite vow for twenty days and interrupts [his counting]. He then begins to count 30 days for the nazirite vow that was to begin after twenty days. After he completes [the observance of this vow], he performs the shaving [required when a nazirite vow is completed in] purity and brings his sacrifices. He then counts the 80 days to complete the 100, performs the shaving and brings his sacrifices.
If one says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite beginning now," he should [observe the second vow first,] counting 30 days. He should then perform the shaving [required when a nazirite vow is completed in] purity, and count another 30 days. This is for the vow he took that would begin after 20 days. One might say: Let him observe 20 days, interrupt [the observance of that vow], and observe 30 days and perform a shaving. Thus there will remain ten days left from the nazirite vow which he began to observe initially for which he observed only 20 days. [We do not say this, because] there may never be less than 30 days between shaving [required when a nazirite vow is completed in] purity and another.
If one says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite forever beginning now," the nazirite vow which he took originally never takes effect.
Similarly, if one says: "Behold I will be a nazirite like Samson after twenty days pass," and then says: "I am a nazirite beginning now, he should not shave for the last nazirite vow he took.
🔀 Competing Vow Timelines
When a nazirite vow is already in progress and a conditional vow triggers mid-count (e.g., a son is born), the counting restarts under complex rules — lost days may need to be recount. A vow 'beginning now for 100 days' can supersede or interact with a future-triggered vow based on timing. A vow 'forever' taken after a future-triggered vow entirely prevents the future vow from taking effect.
When a person says: "Behold I am a nazirite one day before I die," he is forbidden to drink wine, to become impure [due to contact with the dead], and to shave forever.
[The following rules apply when a person takes a vow,] saying: "I will be a nazirite on the day when the son of David. comes." If he took the vow during the week, he is forbidden to [perform any act that violates the nazirite prohibitions] forever. will come that day. As we say in the popular restatement of the Rambam's Thirteen Principles of Faith, "I await his coming every day." If he took the vow on the Sabbath or a festival, he is permitted on that Sabbath or festival. Afterwards, he is forbidden forever. [The rationale is that] there is a doubt concerning the question whether [the son of David] will come on a Sabbath or festival or not. 43b. The Kessef Mishneh interprets the Rambam's understanding of that passage as follows: There is a question whether the prohibition against going beyond one's Sabbath boundaries (see Hilchot Shabbat, ch. 27) applies ten handbreadths above the ground or not. Thus there is a question whether Mashiach - who obviously will observe the Sabbath laws - can come on the Sabbath for that will require him descending from heaven and thus going beyond his Sabbath boundaries. (Kin'at Eliyahu questions the entire issue, noting that according to the Rambam, Mashiach will be a flesh and blood human being who will "wage the wars of G‑d... build the Temple" (see Hilchot Melachim 11:1). No where does the Rambam make mention of him descending from heaven. Since the matter is an unresolved question, on the day he took the nazirite vow, the nazirite [restrictions] do not apply to him. For whenever there is a question whether the nazirite restrictions apply, we rule leniently. will come and hence, we should rule leniently every day. The Radbaz explains that since we are certain that it is possible for Mashiach to come that day, he must observe the nazirite restrictions. For if Mashiach would actually come that day, retroactively the vow he took would take effect. On the following Sabbath, although the above question still remains, it does not eliminate the nazirite vow that has taken effect concerning him.
⏳ Vows Without End
A vow 'I will be a nazirite one day before I die' creates permanent prohibitions since one never knows when death will come. Similarly, a vow 'I will be a nazirite on the day the Mashiach comes' creates eternal prohibitions during the weekdays — it can never take effect on Shabbat or Yom Tov.
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Incomplete Vows, Delayed Absolution, and Husband's Rights
When a nazirite completes the days of his nazirite vow and does not perform the shaving [required when a nazirite vow is completed in] purity, he is forbidden to shave, to drink wine, and to become impure due to contact with the dead as he was before and all the particular laws associated with the nazirite vow are incumbent on him. If he shaves, drinks wine, or becomes impure [because of contact with the dead], he is liable for lashes. 15a derives this concept from the exegesis of Numbers 6:6.
[The following rules apply when a person] takes a nazirite vow and thinks that it is not binding and hence acts as if he was not bound by his vow and drinks wine. Afterwards, he asked a sage and he ruled that it is a vow and that he is obligated to observe the nazirite laws. He should count the days from the day on which he took the vow. According to Rabbinic decree, he should continue to observe the prohibitions for the number of days which he acted as if it was permitted to him.
What is implied? He took a vow for 30 days and acted as if his vow was permitted for ten days and observed the prohibitions for twenty days. After the thirtieth day, he asked a sage and he told him that he was forbidden. He must observe ten days from the time he asked to compensate for the ten days during which he acted as if he was permitted. If he drinks [wine], shaves, or becomes impure [due to contact with a corpse], he is given stripes for rebellious conduct.
When does the above apply? With regard to a nazirite vow for a short time. If, by contrast, he took a prolonged nazirite vow, it is sufficient that he observe a nazirite vow for 30 days even though he violated this prolonged nazirite vow for his entire life. If he does not observe a prohibition at all, we do not pay attention to him at all.
Whenever a court pays attention to such a person or one like him and they inform these people who act contemptuously with regard to vows that they are not obligated to observe them according to Scriptural law, or they give a lenient ruling or they find a rationale why he could ask for the absolution of the vow, we place that court of commoners under a ban of ostracism.
When a woman takes a nazirite vow, the days of the vow are completed, she brings her sacrifices, one of the animals is slaughtered and its blood is poured [on the altar], if her husband hears of her vow, he cannot nullify it. This applies even if she has not shaven her hair already. Before its blood is poured on the altar, he may nullify her vow. When does the above apply? With regard to the shaving [required when a nazirite vow is completed in] purity. With regard to the shaving performed because one has contracted impurity, the husband may nullify her vow. Even though she has already offered the sacrifices associated with the contraction of impurity, [he may nullify her vow,] because she still must observe another nazirite vow.
📋 Completing What Was Begun
A nazirite who completes the days of his vow but does not shave remains bound by all nazirite prohibitions. If he acted as if the vow were void for part of the period and a sage later confirms it, he must make up the missed days. A husband who hears of his wife's completed vow cannot nullify it once a sacrifice's blood has been sprinkled on the altar.
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🎓 Key Principles
Chapter 4
✂️
Shaving Marks the Transition Point The purity shaving is the formal conclusion of each nazirite period. Without shaving, the nazirite remains fully bound even after his days are complete.
🔀
Overlapping Vows Follow Complex Priority Rules When two nazirite vows compete — one already running and one triggered by a new event — the Rambam provides detailed rules for how days are counted and when each period begins.
⏳
Uncertainty About Death Creates Permanent Nazirism A vow to be a nazirite 'one day before death' can never be fulfilled with certainty, so the person must observe all nazirite laws forever.
🚫
Once Blood Is Sprinkled, Husbands Cannot Nullify A husband's power to nullify his wife's nazirite vow ends once the blood of even one of her sacrifices has been sprinkled — the vow is then irrevocably complete.