Talmud sobre Números 6:21

“I am a nazir after 30 days, but already a Samson-nazir.” Rebbi Ḥinena said, it is reasonable that the Torah nezirut should preëmpt the Samson-nezirut⁷⁹He keeps the regular nezirut, including its shaving, as if the Samson-nezirut did not exist.. What is the reason? “Thus he shall proceed, following the Torah of his nazir vow;⁸⁰Num. 6:21.” if his nazir vow follows the Torah. This excludes Samson-nezirut which is not from the Torah⁸¹But from the prophets; it is valid as a common usage, not as a biblical precept..

⁸²Here starts the discussion of the rules of the Samson-nazir.“If he becomes impure, he does not bring a sacrifice of impurity.” He only said, “he does not bring a sacrifice of impurity.” But is he whipped⁸³For intentionally violating the commandment of purity of a nazir.? The Mishnah follows Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah⁸⁴Babli 4b, Tosephta 1:5. The Babli explains that the sentence about the Samson-nazir is formulated in parallel to the sentence about the nazir in perpetuity who is forbidden to become impure.: A Samson-nazir makes himself impure for the dead, since Samson himself was making himself impure for the dead. Rebbi Simeon says, if somebody said, “as Samson”, he did not say anything, since the quality of nazir was not brought on by his mouth⁸⁵In the interpretation of the Babli, 4b, R. Simeon negates the possibility for anybody to validly vow to be a Samson-nazir.. What is the reason? “By the word of his nazir-vow”⁸⁶Num. 6:21. In the Biblical text: כְּפִי נִדְרוֹ “by the mouth of his vow”.. Any whose quality of nazir was brought on by his mouth; this excludes Samson-nezirut which was not brought on by his mouth but by the Word. What is the reason? “For the lad will be God’s nazir from the womb.⁸⁷Jud. 13:5.”

HALAKHAH: “If both of them disavowed simultaneously,” etc. If they dedicated a sacrifice and said, we are going to disavowe in court. This is what Rebbi Ḥiyya stated, his sacrifice for the Eternal for his vow of nazir; that his vow of nazir precede his sacrifice, not that his sacrifice precede his vow of nazir⁴⁹Num. 6:21. An obligatory sacrifice cannot be brought voluntarily. Therefore it cannot be dedicated before the obligation exists. The dedication cannot be undone (Lev. 27:9). Therefore, the original sacrifice has to be rededicated as voluntary offering and a new sacrifice be given as obligatory sacrifice. Nazir 2:9 (Note 118), 3:2 (Note 32), Tosephta Nazir 2:6, Num. rabba 10(42).. If they were sworn to out of court, dedicated a sacrifice and said, we are going to renege in court, how do you treat this? As if his sin did precede his sacrifice or since the are liable only in court as if their sacrifice did precede their sin⁵⁰The question is not answered. Possibly it is a sequel to R. Jeremiah’s questions in the preceding Halakhah; cf. Terumot 10:11 Note 110.?