Nazir

And do not the Rabbis also require [this verse] to prohibit wine, the drinking of which is a ritual obligation as well as wine the drinking of which is optional? — If this were its [sole] purpose, only wine need have been mentioned in the verse! [What is the purport of the addition] of 'strong drink'! It is to enable us to infer both things.  And R. Simeon?  — He [will hold] that the reason for the addition of strong drink is to guide us in the interpretation of the same expression when used in connection with the Temple service, in the verse, Drink no wine nor strong drink, thou, nor thy sons with thee.  Just as for the nazirite, only wine is forbidden but not other beverages, so in connection with the Temple service, only wine is forbidden [to the priests], but not other intoxicating beverages. This conflicts with the opinion of R. Judah, for it has been taught: R. Judah said that [a priest] who eats preserved figs from Keilah,  or drinks honey or milk, and then enters the Temple, is guilty.  Alternatively,  R. Simeon rejects the Principle that a prohibition can come into operation when a prohibition [on a different count] is already present,  as has been taught: R. Simeon says that a man who eats carrion  on the Day of Atonement is not liable [to a penalty for breach of observance of the day]. What do the Rabbis make of the verse, ['He shall eat] nothing that is made of the grapevine'?  The Rabbis will tell you that this teaches that [the various kinds of food] forbidden to a nazirite can combine together.  R. Simeon. on the other hand, does not require a rule about combination, for it has been taught: R. Simeon says that a mite [of forbidden food] is sufficient [to entail liability] to stripes; a quantity equivalent to an olive is required only where a sacrifice is [the appropriate penalty]. MISHNAH. [IF A MAN SAYS] 'I VOW TO BE LIKE SAMSON,  THE SON OF MANOAH, WHO WAS THE HUSBAND OF DELILAH, OR 'WHO PLUCKED UP THE GATES OF GAZAH,'  OR 'WHOSE EYES THE PHILISTINES PUT OUT,'  HE BECOMES A NAZIRITE LIKE SAMSON. GEMARA. Why must [the Mishnah] specify all these expressions? — All are necessary. For if he were to say. 'I wish to be like Samson,' I might think that some other Samson [was intended], and so we are told [that he must add] 'like the son of Manoah.' Again, if he were to add [only] 'the son of Manoah,' I might think that there is someone else so named, and so we are told [that he must add], 'like the husband of Delilah,' or 'like him whose eyes the Philistines put out.' MISHNAH. WHAT DIFFERENCE IS THERE BETWEEN A NAZIRITE LIKE SAMSON AND A LIFE-NAZIRITE?  A LIFE-NAZIRITE. WHENEVER HIS HAIR BECOMES BURDENSOME, MAY THIN IT WITH A RAZOR AND THEN OFFER THREE ANIMAL SACRIFICES,  WHILST SHOULD HE BE RITUALLY DEFILED, HE MUST OFFER THE SACRIFICE [PRESCRIBED] FOR DEFILEMENT.  THE NAZIRITE LIKE SAMSON IS NOT PERMITTED TO THIN HIS HAIR SHOULD IT BECOME BURDENSOME, AND IF [RITUALLY] DEFILED, DOES NOT OFFER THE SACRIFICE [PRESCRIBED] FOR DEFILEMENT. GEMARA. How does the life-nazirite come in here?  — There is a hiatus [in the Mishnah]. and it should read as follows: If a man says, 'I intend to be a life-nazirite,' he becomes a life-nazirite. What difference is there between a nazirite like Samson and a life-nazirite? A life-nazirite whenever his hair becomes burdensome may thin it with a razor and then offer three animal sacrifices, whilst should he be ritually defiled, he must offer the sacrifice [prescribed] for defilement. The nazirite like Samson is not permitted to thin his hair with a razor should it become burdensome,