הָא לְמָה לִי הַשְׁתָּא יֵשׁ לוֹמַר חֲמִירְתָּא אָמַר רַב קִילְּתָא לָא אָמַר אָמְרִי בְּמַעְרְבָא אֵין הַכְחָשָׁה בְּמוֹנֶה: The Gemara asks: Why do I need for Rav to state this at all? Now that it is already said with regard to a stringent case, where there were two sets of witnesses who generally have full credibility yet Rav said that the testimony is considered divided, with regard to a lenient case, involving a conflict within one pair of witnesses, who cannot each obligate him in naziriteship, would he not say that a conflict in their testimony causes it to be disregarded? Of course the testimonies are disregarded if the conflict is within the same set of witnesses. They say in the West, Eretz Yisrael: There is no conflicting testimony in a case of counting, as since one of them counted a smaller number and the second counted a larger number, they do not conflict at all, as the smaller number is included in the larger one.
In a standard term of naziriteship, the nazirite shaves on the day after the close of his term, the thirty-first day. One who shaved on the final day of his term, the thirtieth day, has fulfilled his obligation. If one vowed to observe two consecutive terms of naziriteship, he shaves for the end of the second term on the sixty-first day from the start of the first term, as that is the thirty-first day of the second term. If one shaved for the first term on the thirtieth day, then even if he shaved for the second term on the fifty-ninth day, he has fulfilled his obligation.
הַדְרָן עֲלָךְ מִי שֶׁאָמַר
מִי שֶׁאָמַר הֲרֵינִי נָזִיר וְשָׁמַע חֲבֵירוֹ וְאָמַר וַאֲנִי וַאֲנִי כּוּלָּם נְזִירִים הוּתַּר הָרִאשׁוֹן הוּתְּרוּ כּוּלָּן הוּתַּר הָאַחֲרוֹן הָאַחֲרוֹן מוּתָּר וְכוּלָּם אֲסוּרִין אָמַר הֲרֵינִי נָזִיר וְשָׁמַע חֲבֵירוֹ וְאָמַר פִּי כְּפִיו וּשְׂעָרִי כִּשְׂעָרוֹ הֲרֵי זֶה נָזִיר MISHNA: With regard to one who said: I am hereby a nazirite, and another heard this vow and said: And I, and a third person added: And I, they are all nazirites. If the vow of the first was dissolved by a halakhic authority, they are all dissolved. However, if the vow of the last individual was dissolved by a halakhic authority, the vow of the last individual alone is dissolved, and all the others remain bound by their nazirite vows. If someone said: I am hereby a nazirite, and another heard and said: My mouth is like his mouth and my hair is like his hair, he is a nazirite.
הֲרֵינִי נָזִיר וְשָׁמְעָה אִשְׁתּוֹ וְאָמְרָה וַאֲנִי מֵיפֵר אֶת שֶׁלָּהּ וְשֶׁלּוֹ קַיָּים הֲרֵינִי נְזִירָה וְשָׁמַע בַּעֲלָהּ וְאָמַר וַאֲנִי אֵינוֹ יָכוֹל לְהָפֵר הֲרֵינִי נָזִיר וְאַתְּ וְאָמְרָה אָמֵן מֵיפֵר אֶת שֶׁלָּהּ וְשֶׁלּוֹ קַיָּים הֲרֵינִי נְזִירָה וְאַתָּה וְאָמַר אָמֵן אֵינוֹ יָכוֹל לְהָפֵר: If one said: I am hereby a nazirite, and his wife heard him and said: And I, he can nullify her vow of naziriteship if he so chooses (see Numbers 30:7–16). But his vow remains intact, as his naziriteship is not dependent on hers. However, if the wife said: I am hereby a nazirite, and her husband heard and said: And I, he cannot nullify her vow of naziriteship, as he would thereby be nullifying his own vow, which he made dependent on hers, and he does not have the ability to nullify his own vow. If he said to his wife: I am hereby a nazirite, and you, i.e., you shall be a nazirite as well, and she said: Amen, in acceptance of this vow, he can nullify her vow, and his vow remains intact. However, if the wife said: I am hereby a nazirite, and you, and he said: Amen, he cannot nullify her vow.
גְּמָ׳ יָתֵיב רֵישׁ לָקִישׁ קַמֵּיהּ דְּרַבִּי יְהוּדָה נְשִׂיאָה וְיָתֵיב וְקָאָמַר וְהוּא שֶׁהִתְפִּיסוּ כּוּלָּן בְּתוֹךְ כְּדֵי דִיבּוּר וְכַמָּה תּוֹךְ כְּדֵי דִיבּוּר כְּדֵי שְׁאֵלַת שָׁלוֹם וְכַמָּה כְּדֵי שְׁאֵלַת שָׁלוֹם כְּדֵי שֶׁאוֹמֵר שָׁלוֹם תַּלְמִיד לָרַב GEMARA: Reish Lakish sat before Rabbi Yehuda Nesia, and he sat and said in explanation of the mishna: And this halakha, that they are all nazirites, applies only when they all took a vow by associating themselves with the previous vow within the time required for speaking a short phrase. The Gemara asks: And how much time is included in the measure of: Within the time required for speaking a short phrase? The Gemara answers: It is the time necessary for greeting someone. The Gemara asks: And how much is the time necessary for greeting someone? The Gemara answers that it is the time necessary for a student to say: Peace upon you, my teacher, to his rabbi.
אֲמַר לֵיהּ תּוּב לָא שָׁבְקַתְּ רַוְוחָא לְתַלְמִידָא Rabbi Yehuda Nesia said to Reish Lakish: Once again you have provided no advantage to a student who wishes to associate himself with the naziriteship of another. If the student’s rabbi was passing by at the precise moment that his colleague was vowing to be a nazirite, he would have to greet his rabbi first, and therefore he would not be able to respond to his colleague’s vow in time.