If you say that when he accepts naziriteship upon himself after twenty days, and then vows a short term of naziriteship of thirty days starting now, then since, if he pauses from his first term of naziriteship after twenty days, it is only ten days that are left over to complete after the second term of naziriteship, those ten should not be reckoned for him to complete a full term of naziriteship. Ten days are insufficient for hair growth. Therefore, he must observe a full thirty-day term of naziriteship after the second term of naziriteship, which means he is not a nazirite for the first twenty days. With that assumption in mind, the question arose: Certainly if he vows to be a nazirite for one hundred days, since he has a further eighty days at the end, which is sufficient time for his hair to grow, do the first twenty days count for him as part of the one hundred days or not?

This inquiry leads to yet another question: And if you say that the first days of naziriteship take effect, and his term of naziriteship will be completed in the eighty days after the second term of naziriteship, then if he said: I am hereby a nazirite after twenty days, and from now I am a permanent nazirite, what is the halakha? Does the permanent naziriteship take effect for him during those twenty days or not? Since permanent naziriteship is unlimited, he could not have intended to complete its days after the second term of naziriteship, and it is reasonable to assume that he intended for the permanent naziriteship to begin after the second term of naziriteship has been completed.

If you say: Here, with regard to cases of a standard permanent naziriteship after twenty days, since it is possible to request of a halakhic authority to dissolve the vow, which would result in the first term of naziriteship taking full effect, it therefore takes effect during those twenty days, then the following question arises: If one said: I am hereby a nazirite like Samson after twenty days, and from now I am hereby a nazirite without specification, what is the halakha? Since here it is not possible to request of a halakhic authority to dissolve the vow of naziriteship like Samson, and there is no way of completing the first term of naziriteship, does the first naziriteship take effect or not? The Gemara adds another question: If one said: I am hereby like Moses on the seventh day of Adar, what is the halakha? Is this considered an expression of naziriteship in that just as Moses passed away on that date and drank no more wine, so too, the speaker vows to be a nazirite? Alternatively, perhaps this phrase does not indicate the acceptance of naziriteship.

The Gemara comments: At least resolve the first of these questions, the one raised at the beginning of the discussion, as it is stated explicitly in the Tosefta (2:5): If one says: I am hereby a nazirite after twenty days, and I am hereby a nazirite from now for one hundred days, he counts twenty days of his term of naziriteship immediately, after which he counts thirty days for the subsequent term of naziriteship, and afterward he counts eighty days in order to complete his first term of naziriteship.

§ The Gemara returns to its discussion of the statement of the mishna with regard to one who vowed to be a nazirite upon the birth of a son in addition to a standard term of naziriteship. The mishna ruled that he begins his term of naziriteship, and if he has a son during that term, he pauses from that term of naziriteship and starts the term for his son, after which he completes the first term. The Torah states that a nazirite who becomes impure while observing his term of naziriteship must start counting afresh, which leads to the following question: What happens if he became impure during the days of his term of naziriteship for his son? Rabbi Yoḥanan says: This negates all of it, even the days he has counted for his own term of naziriteship, and he must observe two full terms of naziriteship. Reish Lakish says: This does not negate the days he observed for his own term of naziriteship, only those of the term of naziriteship for his son.

The Gemara clarifies the two approaches: Rabbi Yoḥanan says it negates all of it, since he holds that it is one long term of naziriteship. Reish Lakish says it does not negate the days he observed for his own term of naziriteship because his term of naziriteship is a discrete naziriteship, and that for his son is a discrete naziriteship.