Related%20passage for Nazir 2:8

הִפִּילָה אִשְׁתּוֹ, אֵינוֹ נָזִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, יֹאמַר, אִם הָיָה בֶן קְיָמָא, הֲרֵי אֲנִי נְזִיר חוֹבָה. וְאִם לָאו, הֲרֵי אֲנִי נְזִיר נְדָבָה. חָזְרָה וְיָלְדָה, הֲרֵי זֶה נָזִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, יֹאמַר, אִם הָרִאשׁוֹן בֶּן קְיָמָא, הָרִאשׁוֹן חוֹבָה וְזוֹ נְדָבָה. וְאִם לָאו, הָרִאשׁוֹן נְדָבָה וְזוֹ חוֹבָה:

If his wife miscarried [and he did not know if it were a live birth or not], he does not become a Nazirite. [Our Mishnah is in accordance with R. Yehudah, who says that "one does not place himself in a position of doubt," so that when he said: "when I have a valad," he meant a definite (i.e., live) valad.] R. Shimon says: He must say: "It if were live, I am a Nazirite by obligation; if not, I am a Nazirite by election. [R. Shimon holds that in an instance of doubt as to whether one is or is not a Nazirite, the stringent option must be followed. Therefore, he must be "a Nazirite by doubt," and stipulate: "If it were live, I am a Nazirite by obligation; if not, I am a Nazirite by election"; and he shaves and brings his offerings at the end of thirty days. Without this stipulation, he could not bring an offering in doubt. The halachah is not in accordance with R. Shimon.] If she subsequently gave birth, he becomes a Nazirite, [not having observed Naziritism for the miscarriage. And now that she bore a live child the Naziritism takes effect.] R. Shimon says: He must say: "If the first one were live, then the first was obligation, and this, election; and if not, the first was election, and this, obligation." [According to R. Shimon it is necessary to stipulate again, for the first may have been live.]

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