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FOOTNOTES:

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(1) Even though the rule is that "Miktzas ha'Yom k'Kulo" (according to Rav Masna, whom the Halachah follows), nevertheless one is required l'Chatchilah to observe 30 complete days of Nezirus, mid'Rabanan, like the Mishnah later (16a) implies (Gemara, 5b). Therefore, throughout this chart, we have not taken into account "Miktzas ha'Yom k'Kulo." The Rishonim argue over the reasoning the Rabanan instituted to observe 30 complete days of Nezirus:

1. Tosfos 6a (DH Hagahah) explains that we do not say Miktzas ha'Yim k'Kulo l'Chatchilah, by Stam Nezirus, due to a Gezeirah that one might think Miktzas ha'Yim k'Kulo applies even when one explicitly accepts to observe "Nezirus for 30 days." Miktzas ha'Yim k'Kulo does not apply in the latter case since the person implies, by adding the extra words "30 days" (which we would have known even had he not said them) that he intends to observe a full 30 days, and not just Miktzas ha'Yim k'Kulo. This, however, would only apply to a Stam Nezirus and not to a Nezirus in which one specified more than 30 days (such as the 100 day Nezirus in our Sugya).

2. Elsewhere, though (19b DH Hachi Garsinan), Tosfos writes that even in a 100 day Nezirus, l'Chatchilah (i.e. because of a Rabbinic institution) we do not apply Miktzas ha'Yom k'Kulo. This also seems to be the intention of Tosfos on bottom of 16a (DH Hareini, "k'Ilu Amar Shelemim..."), and this answers all of the questions of Maharaf (cited by a Hagahah which is printed in Tosfos) on Tosfos' approach to the Sugya, in Tosfos 6b DH Amar.

3. The Rambam holds (see BRISKER RAV, in the name of the Me'iri; and Insights to 16), that mid'Oraisa we do not apply "Miktzas ha'Yom k'Kulo" even according to Rav Masna whenever the person specified the number of days of his Nezirus when he accepted the Nezirus (see Insights to 6b).

(2) Since he accepted upon himself his own Nezirus before he accepted the Nezirus of his son, he cannot interrupt his own Nezirus when his son is born.

(3) Since he accepted upon himself the Nezirus for his son before he accepted his own Nezirus, he must interrupt his own Nezirus and observe the Nezirus for his son, and only afterwards does he complete his own Nezirus.

(4) So writes Tosfos; he shaves for both sets of Nezirus after he completes his own Nezirus. If he were to shave after he completes the Nezirus for his son, it would not suffice to count ten more days for his own Nezirus. He would have to count an additional 30 days after completing his son's Nezirus because of the requirement of "Gidul Se'ar." The Rosh also writes this in one explanation. Because of this, Tosfos explains that in the Mishnah later (15a, row 6 in this chart and footnote #5), the Nazir who accepts a 100-day Nezirus and another Nezirus for the birth of his son will never have to observe more than 130 days of Nezirus. (See Insights to Daf 15:1).

However, the Rosh then writes that it appears that he shaves for the Nezirus for his son immediately upon completing that Nezirus (that is, he may not return to his own count of Nezirus until he has shaved for that of his son; see Insights). The Mishnah means that he only needs to complete another ten days for his own "Nezirus," but he must add another 20 days after that in order to have "Gidul Se'ar." (Those 20 days are not days of actual Nezirus, the difference being that if he becomes Tamei it is not Soser his previous Nezirus; see earlier, 14b, and Rosh here.)

(5) Tosfos writes in a number of places that the Nezirus for his son is Muvla, enveloped, within his own Nezirus, and the days he is a Nazir count for both sets of Nezirus. The same applies when the person said, "I am a Nazir when my son will be born, and a Nazir (for 30 days);" if his son is born on that day, it turns out that the Nezirus for his son is Muvla within his own Nezirus and he counts only 30 days of Nezirus in total, as in row 8 of this chart (Tosfos).

(6) Since the Nezirus for his son is not Muvla within his own Nezirus, he is obligated to count it separately, and it does not count towards his own Nezirus (Tosfos; see Insights to Daf 15:1 for an explanation of this, as well as for an explanation of the Yerushalmi that argues and holds that in such a case the Nezirus for his son is included in his own Nezirus).

(7) According to Rav, the day his son is born is considered the 71st day of his Nezirus and the first day of the Nezirus for his son, because of "Miktzas ha'Yom k'Kulo." Hence, since the Nezirus for his son is Muvla in his own Nezirus, the days count also for his own Nezirus. (In contrast, our Mishnah holds that "Miktzas ha'Yom k'Kulo" does not make the day his son is born the first day of the Nezirus for his son, because he is still in the middle of his own Nezirus; see Tosfos 15a, DH v'Chen.) [Rav adds an additional Chidush, that if the son is born on day 70, even though normally we do not apply "Miktzas ha'Yom k'Kulo" and he shaves on day 101 of his Nezirus (see end of footnote 1 above), nevertheless since day 100 of his Nezirus is the day of shaving for the Nezirus for his son (for it is the day 31 of that Nezirus, since day 70 counts for the Nezirus for his son as well), the Chachamim were not Machmir to delay his shaving until day 101 and to cancel the timely shaving (on day 100) for the Nezirus for his son. Therefore he shaves for both of them on day 100. (See Arzei ha'Levanon, #192.) All of this applies only when the son is born on day 70, but not when he is born on day 71 or before day 70. See an alternative explanation for Rav in the SHITAH MEKUBETZES, citing RABEINU AZRI'EL. (There is a hint to Rabeinu Azri'el's explanation in Tosfos as well, in the beginning of DH Amar Rav, "Miktzas ha'Yom she'Kodem ha'Leida Oleh..." -- as pointed out by Rav Mordechai Rabin Shlita.)]