Jerusalem Talmud Nazir 2:8

משנה: הִפִּילָה אִשְׁתּוֹ אֵינוֹ נָזִיר. רִבִּי שִׁמְעוֹן אוֹמֵר יֹאמַר אִם הָיָה בֶּן קַייָמָא הֲרֵינִי נְזִיר חוֹבָה וְאִם לָאו הֲרֵינִי נְזִיר נְדָבָה. חָֽזְרָה וְיָֽלְדָה הֲרֵי זֶה נָזִיר. רִבִּי שִׁמְעוֹן אוֹמֵר יֹאמַר אִם הָרִאשׁוֹן בֶּן קַייָמָא הָרִאשׁוֹנָה חוֹבָה וְזוֹ נְדָבָה וְאִם לָאו הָרִאשׁוֹנָה נְדָבָה וְזוֹ חוֹבָה. MISHNAH: If his wife⁹⁷For whom he made the vow described in Nazir 2:7:1" href="/Jerusalem_Talmud_Nazir.2.7.1">Mishnah 7. had a miscarriage, he is not a nazir. Rebbi Simeon says, he should say: If it was a viable child, I am a nazir as an obligation, if not, I am a nazir voluntarily⁹⁸He holds that a vow of nezirut in doubt must be kept.. If afterwards she had a child, he is a nazir⁹⁹Since according to the anonymous majority he did not observe nezirut after the stillbirth.. Rebbi Simeon says, he should say: If the earlier one was a viable child, I earlier was a nazir as an obligation, and now I am a nazir voluntarily; otherwise, I earlier was a nazir voluntarily, and now I am a nazir as an obligation.

הלכה: הִפִּילָה אִשְׁתּוֹ אֵינוֹ נָזִיר כול׳. וְחָשׁ לוֹמַר שֶׁמָּא בֶּן קַייָמָה הוּא. אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי יוּדָה הִיא. דְּרִבִּי יוּדָה אָמַר. סְפֵק נְזִירוּת מוּתָּר. אָמַר לֵיהּ. לֹא אָמַר רִבִּי יוּדָה אֶלָּא לְבַסּוֹף. אֲבָל לְכַתְּחִילָּה אוֹף רִבִּי יוּדָה מוֹדֵיי. אֵי זֶהוּ בַּתְּחִילָּה וְאֵי זֶהוּ בַסּוֹף. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. כָּל־עַמָּא מוֹדֵיי. אֵינִי יוֹדֵעַ אִם נָזַרְתִּי וְאִם לֹא נָזַרְתִּי. אָהֵן הוּא בַּתְּחִילָּה. אִם מ̇ וְאִם נֹ. אָהֵן הוּא בַּסּוֹף. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. אִיתְפַּלְּגוֹן רִבִּי חִייָה בַּר בָּא וְרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. כָּל־עַמָּא מוֹדֵיי. אֵינִי יוֹדֵעַ אִם נָזַרְתִּי וְאִם לֹא נָזַרְתִּי. אָהֵן הוּא בַּתְּחִילָּה. אִם מ̇ וְאִם נֹ. הָהֵנּוּ בַּסּוֹף. מַה פְלִיגִין. אִם אַחַת אִם שְׁתַּיִם. רִבִּי חִייָה בַּר בָּא עֲבַד לֵיהּ כְּבַסּוֹף. רִבִּי שְׁמוּאֵל עֲבַד לֵיהּ כְּבַתְּחִילָּה. רִבִּי מָנָא. אִם אַחַת אִם שְׁתַּיִם צְרִיכָה לְרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. הוּא כְּבַתְּחִילָּה הוּא כְּבַסּוּף. HALAKHAH: “If his wife had a miscarriage,” etc. Should one not be afraid that he might have been viable? Rebbi Joḥanan said, [the Mishnah] is Rebbi Jehudah’s, since Rebbi Jehudah said, any doubt of nezirut is permitted¹⁰⁰Tosephta 2:8: “ ‘I shall be a nazir if I have a son,’ and there was a son born to him but it is doubtful whether he is viable or not. R. Jehudah frees him since a doubt of nezirut is permitted. R. Simeon obligates him since a doubt of nezirut is forbidden.”. It was said to him that Rebbi Jehudah said so only for the end; but for the start even Rebbi Jehudah will agree¹⁰¹That a vow of nazir has to be kept.. What is beginning and what is end? Rebbi Samuel ben Rav Isaac said, everybody agrees that “I do not know whether I made a vow of nazir or not,” is at the beginning, “whether it was for 30 or 50 days”, is at the end¹⁰²Since a vow of nazir had to precede the statement of duration.. Rebbi Yose ben Rebbu Abun said: Rebbi Ḥiyya bar Abba and Rebbi Samuel ben Rav Isaac disagreed: Everybody agrees that “I do not know whether I made a vow of nazir or not,” is at the beginning, “whether it was for 30 or 50 days”, is at the end. Where do they disagree? If it was once or twice¹⁰³Whether he vowed one or two periods of nezirut.. Rebbi Ḥiyya bar Abba considered it the end, Rebbi Samuel considered it the beginning. Rebbi Mana: The problem for Rebbi Samuel ben Rav Isaac about one or two times is whether it is the beginning or the end¹⁰⁴In his opinion, R. Ḥiyya bar Abba had no problem with this case..