Talmud su Giudici 13:5

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.”

MISHNAH: Samuel was a nazir following the words of Rebbi Nahorai, as it is said: “A shaving knife shall not come on his head¹⁸⁷1S. 1:11..” It is said about Samson “a shaving knife¹⁸⁸Jud. 13:5”, and it is said about Samuel “a shaving knife”. Since “a shaving knife” mentioned for Samson refers to nazir¹⁸⁸Jud. 13:5, so “a shaving knife” mentioned for Samuel refers to nazir. Rebbi Yose said, but fear¹⁸⁹Reading מוֹרָא (root ירא) “fear” for מוֹרָה (root possibly مار) “shaving knife”. is only of flesh and blood! Rebbi Nahorai answered him: Was it not said: “Samuel said, how can I go? Will not Saul hear of it and kill me?¹⁹⁰1S. 16:2.” The fear¹⁹¹In most Mishnah mss., the reading here also is מוֹרָה. of flesh and blood already was on him.