Three things are forbidden to a nazirite: ritual defilement, shaving, and products of the vine. All products of the vine join together [to add up to a minimum measure], and he is not liable until he eats an olive’s worth of grapes. According to the earlier mishnah, until he drinks a quarter [of a log] of wine. Rabbi Akiba says: even if he soaked his bread in wine and it is enough to make an olive’s worth he is liable.

A nazirite vow of unspecified duration is for thirty days. If [the nazirite] shaved himself or bandits shaved him, it overturns thirty days. A nazirite who shaves himself, whether with scissors or a razor, or who singes [the ends of his hair], even a minimal amount, is liable. A nazirite may shampoo [his hair] and part it [with his fingers] but may not comb it. Rabbi Ishmael says: he is not to cleanse it with dirt because it causes the hair to fall out.

A nazirite who drank wine all day long is liable for only a single penalty. If they said to him, “do not drink,” “do not drink” and he drank, he is liable for a penalty for each time [they warned him]. [A nazirite who was] shaving all day long is liable for only a single penalty. If they said to him, “do not shave,” “do not shave” and he shaved, he is liable for a penalty for each time [they warned him]. [A nazirite who was] defiling himself with the dead all day long is liable for only a single penalty. If they said to him, “do not be defiled,” “do not be defiled” and he was defiled, he is liable for a penalty for each time [they warned him].

Three things are forbidden to a nazirite: ritual defilement, shaving and products of the vine. Defilement and shaving have a stringency that products of the vine do not have, in that defilement and shaving annul [the period of naziriteship already observed], whereas [partaking of] products of the vine does not do so. Products of the vine have a stringency that defilement or shaving do not have, in that products of the vine permit of no exception from the general prohibition, whereas defilement and shaving are allowed as exception from the general prohibition in the case where shaving is a religious duty, or where there is a neglected corpse. And defilement has a stringency that shaving does not have, in that defilement annuls the whole [period of naziriteship already served], and [a nazirite who is defiled] is liable for a sacrifice, whereas shaving annuls only thirty days and he is not liable for a sacrifice.

Shaving on account of defilement: How was it done? He would sprinkle [with purification water] on the third and seventh days, shave on the seventh day and bring his sacrifices on the eighth day. If he shaved on the eighth day, he would bring his sacrifices on that same day, the words of Rabbi Akiva. Rabbi Tarfon said to him: what difference is there between this one and a person with scale disease? He said to him: the purification of this one depends on his days, whereas the purification of one with scale disease depends on his shaving, and he cannot bring a sacrifice unless the sun has set upon him [after his purification].

Shaving in a case of purity: How was it done?He would bring three animals, a sin-offering, a burnt-offering, and a well-being offering, slaughter the peace-offering and shave thereafter, the words of Rabbi Judah. Rabbi Elazar says: he shaves after the sin-offering, for in all cases [the sacrifice of] the sin-offering takes precedence. But if he shaved after [the slaughter] of any one of the three he has fulfilled his obligation.

Rabban Shimon ben Gamaliel says: if he brought three animals without specifying [what they were for], the one suitable for a sin offering is sacrificed as a sin offering, for a burnt offering as a burnt offering, and for a well-being offering as a well-being offering. He would then take the hair of his nazirite head and threw it under the cauldron. If he shaved in the province he [also] would throw it under the cauldron. With regard to what was this said? With regard to shaving in ritual purity, whereas in shaving [after] ritual defilement he does not throw it under the cauldron. Rabbi Meir says: all [nazirites] throw it under the cauldron, except for the defiled nazirite [who shaved] in the provinces.

He would then boil or completely boil the peace-offering. The priest then took the boiled shoulder of the ram, an unleavened cake from the basket, and an unleavened wafer, placed them on the nazirite’s hands and waved them. After this, the nazirite was allowed to drink wine and defile himself for the dead. Rabbi Shimon says: as soon as one kind of blood had been sprinkled on his behalf the nazirite could drink wine and defile himself for the dead.

If he shaves after one of the sacrifices and the sacrifice is found to be invalid, his shaving is invalid and his sacrifices do not count: If he shaves after the sin-offering, which was not offered for its correct designation and then he brought the other sacrifices under their correct designations, his shaving is invalid and [none of] his sacrifices counts for him. [Similarly], if he shaves after the burnt-offering or the wellbeing offering, which have not been offered for their correct designation, and then he brought the other sacrifices under their correct designation, his shaving is invalid and [none of] his sacrifices counts for him. Rabbi Shimon says: that particular sacrifice does not count, but his other sacrifices do count. If he shaved after all three sacrifices and one of them was found to valid, his shaving is valid and he has [only] to bring the other sacrifices.

If [a nazirite] on whose behalf one kind of blood has been sprinkled becomes unclean, Rabbi Eliezer says: everything is annulled. But the Sages say: he should bring his remaining sacrifices after purification. They said to him: it happened that Miriam the Tadmorite had one kind of blood sprinkled on her behalf, and they came and told her that her daughter was dangerously ill. She went and found her dead and the sages told her to offer her remaining sacrifices after purification.