Jerusalem Talmud Nazir 1:4

משנה: הֲרֵינִי נָזִיר כְּשֵׂיעַר רֹאשִׁי וְכַעֲפַר הָאָרֶץ וְכַחוֹל הַיָּם. הֲרֵי זֶה נְזִיר עוֹלָם וּמְגַלֵּחַ אַחַת לִשְׁלֹשִׁים יוֹם. רִבִּי אוֹמֵר. אֵין זֶה מְגַלֵּחַ אֶחָד לִשְׁלֹשִׁים יוֹם. וְאֵי זֶהוּ שֶׁמְגַלֵּחַ אַחַת לִשְׁלֹשִׁים יוֹם. הָאוֹמֵר. הֲרֵי עָלַי נְזִירוּת כִּשֵׂיעַר רֹאשִׁי וְכַעֲפַר הָאָרֶץ וְכַחוֹל הַיָּם. הֲרֵינִי נָזִיר מְלֹא הַבַּיִת אוֹ מְלֹא הַקּוּפָּה בּוֹדְקִין אוֹתוֹ. אִם אָמַר אַחַת גְּדוֹלָה נָזַרְתִּי נָזִיר שְׁלֹשִׁים יוֹם. וְאִם אָמַר סְתָם נָזַרְתִּי רוֹאִין אֶת הַקּוּפָּה כְּאִילּוּ מְלֵיאָה חַרְדָּל וְנָזִיר כָּל־יָמָיו. MISHNAH: “I am a nazir like the hair on my head, like the dust of the earth, or like the sand of the sea.” He is a nazir in perpetuity and shaves every thirty days. Rebbi says, this one does not shave every thirty days. Who is one who shaves every thirty days? If he says, “I am obligated for nezirut like the hair on my head, like the dust of the earth, or like the sand of the sea⁶⁴Rebbi agrees that an unspecified period of nezirut is 30 days. He requires the vow to state that the person making the vow intends a multitude of vows (each one implying a major expense for three sacrifices). But a reference to the hair on his head is for him a reference to a big tuft of hair, just as a reference to the dust of the earth is to a mound of earth. The Sages hold that the language used implies a reference to a multitude of separate things (hairs, dust particles, sand grains)..”
“I am a nazir a house full¹¹²In Arukh, s. v. פונדק, the reading is מְלֹא חָבית “an amphora full”., or a chest full.” One checks him out. If he said, I made one large vow of nazir, he is a nazir for 30 days. But if he said, I made an unspecified vow of nazir, one considers the chest as filled with mustard seed and he is a nazir all his days¹¹³And obligated for a triple sacrifice every 30 days. Cf. Nazir 1:4:1" href="/Jerusalem_Talmud_Nazir.1.4.1">Note 64..

הלכה: הָאוֹמֵר. הֲרֵי עָלַי נְזִירוּת כול׳. אָמַר רִבִּי מַנִּי. מְטִילִין אוֹתוֹ לְחוֹמָרִין. כַּתְּחִילָּה רוֹאִין אוֹתָהּ כְּאִילּוּ מְלֵיאָה אֶתְרוֹגִין. וְאַחַר כָּךְ רִמּוֹנִים. וְאַחַר כָּךְ אֱגוֹזִים. וְאַחַר כָּךְ פונדקרין. וְאַחַר כָּךְ פִּילְפְּלִין. וְאַחַר כָּךְ שׁוּמְשְׁמִין. וְאַחַר כָּךְ חַרְדָּל. HALAKHAH: If somebody says, I am obligated as nazir, etc. Rebbi Manni said, one increases the severity¹¹⁵This belongs to Nazir 1:4:1" href="/Jerusalem_Talmud_Nazir.1.4.1">Mishnah 5. In asking the person making the vow, one starts suggesting that he imagined the box (or amphora) full of citrus fruit. If he denies this, one continues with pomegranates, then walnuts, etc., going from larger items such as etrogim to smaller and finally minuscule fruits, such as mustard seeds, to increase the number of pieces contained in the same amphora, as a simile of increasing the number of neziriot, ending with practically limitless number.. At the start one looks at it as if full of etrogim, after that pomegranates, after that walnuts, after that filberts, after that pepper kernels, after that sesame seeds, after that mustard seed.

רִבִּי יוֹסֵי בֵּרִבִּי בּוּן בְּשֵׁם רַב. הַנּוֹתֵן תִּקְוָה לִנְזִירוּתוֹ אֵין מַתִירִין אוֹתוֹ לְגַלֵּחַ. וְתַנֵּי כֵן. הֲרֵינִי נָזִיר כָּל־יָמַיי. הֲרֵי אֲנִי נְזִיר עוֹלָם מֵאָה שָׁנָה וּמָאתַייִם שָׁנָה. אֵין זֶה נְזִיר עוֹלָם. Rebbi Yose ben Rebbi Abun in the name of Rav: If somebody sets a term to his state of nazir, one does not allow him to shave¹¹⁶But he has only one period of nezirut, at the end of which he brings his sacrifices and shaves, and this even if the term he indicated probably exceeds his lifetime.. And it was stated thus¹¹⁷Tosephta 1:4. A similar text (1’000 instead of 200) in the Nazir.7a">Babli (7a,Nazir.8b">8b) 7.: “I am a nazir all my days, I am a nazir in perpetuity¹¹⁸By an error of the corrector, “he is a nazir in perpetuity” is missing here; it does appear in the parallels.; 100 years, or 200 years, he is not a nazir in perpetuity¹¹⁹He is a nazir for 100 or 200 years, not obligated for any sacrifices but not allowed to shave in the meantime..”