כסיפא ליה מילתא אמר הריני נזיר לכשיהא לפלוני בן ושמע חבירו ואמר ואני מהו מי אמרינן שלא בפניו אנפשיה קאמר או דילמא הכי קאמר ליה רחימנא ליה כוותיך תיבעי

should be understood in light of the fact that the matter is embarrassing for him, the second person is likely to mean that he will become a nazirite upon the birth of a child to the first person, as he will be embarrassed to seem indifferent about the birth of the child to the person standing before him, then the following question arises: If one said: I am hereby a nazirite when so-and-so will have a son, and another heard and said: And I, what is the halakha? Do we say that since the second person did not vow in front of the subject of the first person’s vow, he therefore speaks of himself when he says: And I, meaning that he will be a nazirite when he has a son of his own? Or perhaps this is what he is say ing to him: I love him as you do, and I too will be a nazirite when he has a son. As in the previous cases, no answer was found for this question, and the dilemma remains unresolved.

מתני׳ הריני נזיר ונזיר כשיהיה לי בן התחיל מונה את שלו ואחר כך נולד לו בן משלים את שלו ואחר כך מונה את של בנו הריני נזיר כשיהיה לי בן ונזיר התחיל מונה את שלו ואחר כך נולד לו בן מניח את שלו ומונה את של בנו ואחר כך משלים את שלו

MISHNA: In a case where one said: I am hereby a nazirite now, and I will be a nazirite when I will have a son, and he began counting his own term of naziriteship, i. e., his first vow, and afterward in the middle of this naziriteship period a son was born to him, he first completes his own initial term of naziriteship and afterward he counts the term of naziriteship he vowed on the condition of the birth of his son. However, if he reversed the order and said: I am hereby a nazirite when I will have a son, and I am hereby a nazirite, and he began counting his own term of naziriteship and afterward, during this period, a son was born to him, he sets aside his own term of naziriteship and counts that which he vowed on condition of the birth of his son, and afterward he completes his own term of naziriteship.

גמ׳ בעי רבא אמר הריני נזיר לאחר עשרים יום ומעכשיו מאה יום מהו כיון דהלין מאה בעשרין לא שלמין לא חיילין או דילמא כיון דאית ליה גידול שער לבסוף חיילין

GEMARA: In light of the ruling of the mishna, Rava asks: If one said: I am hereby a nazirite for a standard term of thirty days and will begin observing it after twenty days, and I am also a nazirite from now for one hundred days, what is the halakha? Should one say that since these one hundred days of naziriteship are not completed within those first twenty days, it could be said that the one hundred days of naziriteship do not take effect at all until after he has completed the thirty-day naziriteship? Or perhaps, since he still has at least thirty days of hair growth at the end, as after the thirty-day term he could observe an additional eighty days, therefore the one hundred days of naziriteship take effect from now, and he counts twenty days, pauses to observe the other term of naziriteship for thirty days, shaves, and then completes the final eighty days of the long term of naziriteship.

ותיבעי ליה נזירות מועטת חדא מגו חדא קא מיבעיא ליה

The Gemara asks: And let him raise this dilemma with regard to a short term of naziriteship, when fewer than thirty days would remain if he suspended the first term of naziriteship in order to observe the other. The Gemara answers: He raises one dilemma as a result of the other. In other words, Rava’s question was an outgrowth of a different inquiry, which in turn led to his question. The full discussion is as follows: