Nazir, Chapter 4, Mishnah 6. This mishnah teaches a unique law regarding the acceptance of nezirus: a father can impose nezirus upon his son. This law is a halachah transmitted to Moshe at Sinai, and the wording of the mishnah is: "ha'ish madir es beno b'nazir, v'ein ha'ishah madirah es benah b'nazir" - a man may impose nezirus upon his son, but a woman may not impose nezirus upon her son.
Which son is being discussed:
Not an adult son. Once the son has reached the age of thirteen years and one day, the father can no longer impose nezirus upon him. The law applies only to a son who has not yet reached the age of mitzvos.
The conditions for the vow to take effect:
The mishnah itself does not spell this out, but the Gemara explains that even when the father imposes nezirus upon his son, it depends on the son remaining silent and not protesting, and likewise on the other relatives not protesting. If the son or one of the relatives protests, the nezirus does not take effect.
Forms of protest:
The son cut off his hair, thereby showing that he does not accept the nezirus.
The relatives shaved his hair, thereby showing their opposition.
The son protests verbally.
The relatives protest verbally.
Animals that were designated for the nezirus offerings:
If the father already designated an animal for the nezirus, the law depends on which offering it is:
Chatas - the animal designated as the son's sin offering is left to die. As we learned earlier in the chapter, when the nezirus is no longer relevant, such as when the owner died and is no longer a nazir, or when he already achieved atonement through another chatas, the law is that the animal is left to die.
Olah - it is brought as a voluntary burnt offering.
Shelamim - it is brought as a voluntary peace offering, except that "ne'echeles l'yomo" - it is eaten for one day only, like the law of a nazir's peace offering, and even so "einah te'unah lechem" - it does not require the bread and meal offerings that accompany a nazir's peace offering, since there is no nezirus here.
"Hayu lo ma'os setumim - yiplu lindavah": - if he had unspecified money, it falls to voluntary offerings.
If he set aside money and did not specify which money was designated for which offering, it falls into the chests in the Beis HaMikdash designated for the burnt offerings known as "the dessert of the altar" - offerings brought upon the altar at a time when no other offering is upon it. In practice the money is handed over to the communal administration, so that they will use it to bring voluntary offerings.
Specified money:
But if he had money that was already earmarked and set aside, and he specified that this money is for the chatas, this money for the olah, and this money for the shelamim:
"Demei chatas" - the money set aside for the chatas goes to the Dead Sea, and it must be thrown into the sea. "Lo nehenin v'lo mo'alin" - since the money is not put to any use, the law of me'ilah does not apply to it, for this is consecrated property that is not designated for use; nevertheless, one may not derive benefit from it in the first place.
"Demei olah - yavi'u olah" - money set aside for an olah is used to bring a voluntary burnt offering. "U'mo'alin bahen" - one who derives benefit from it is liable to bring a me'ilah offering, like anyone who derives benefit from consecrated property.
"Demei shelamim - yavi shelamim" - money set aside for shelamim is used to bring a voluntary peace offering. "V'ne'echeles l'yomo" - as explained regarding the animal, it is eaten within one day, like the law of a nazir's peace offering, and on the other hand "einah te'unah lechem" - the nazir's bread is not required, neither the bread nor the meal offerings that accompany a nazir's peace offering.
In summary: in this mishnah we learned the law of a man who imposes nezirus upon his minor son, a halachah transmitted to Moshe at Sinai, which takes effect as long as the son and the relatives do not protest, whether verbally or through the act of shaving. We also learned the law of the animals that were set aside: the chatas is left to die, the olah and the shelamim are brought as voluntary offerings, and the shelamim is eaten for one day only and does not require bread; and finally the law of the money: unspecified money falls to voluntary offerings, and specified money follows this rule: money for a chatas goes to the Dead Sea, while money for an olah and money for shelamim go toward voluntary offerings according to their respective laws.