Nedarim 19b — the Talmud in English

Then they recognize it -

they are forbidden!

And we answer:

Rava said: With regard to the heap, he holds that

Rabbi Yehuda,

whatever has a doubt concerning it more stringent than its certainty

of his -

does not bring himself into a doubt.

And with regard to a Nazirite who took a vow on the condition that there are one hundred kor in the heap, and the matter is doubtful, it turns out that its certainty is more stringent than its doubt -

for if, with regard to a certain Nazirite, he

shaves

his hair at the completion of his Nazirite days,

and brings an offering, and it is eaten.

But if

with regard to its doubt - he

cannot shave

his hair ever, for he shaves his hair only upon bringing his offerings, and this Nazirite cannot bring the offerings of a Nazirite, because insofar as he is not a Nazirite he cannot consecrate the offerings of a Nazirite; and if he consecrates them because of the doubt and brings them, there is concern that perhaps he is bringing unconsecrated animals into the Temple courtyard, and therefore he cannot offer them, and he cannot shave.

Rav Huna bar Yehuda said to Rava:

And if he

said, “

I am an eternal Nazirite

if there are one hundred kor in this heap,” for its doubt is not more stringent than its certainty, since an eternal Nazirite never shaves -

what [is the law]?

He said to him: An eternal Nazirite too—the doubt concerning him is more stringent than his certainty!

For if

an eternal Nazirite

certainly is [a Nazirite],

if

his hair has become heavy - he

lightens it,

shaving it

with a razor, and brings

for his shaving

three animals

as an offering: a sin-offering, a burnt-offering, and a peace-offering, as is the law of a ritually pure Nazirite who shaves at the completion of his Nazirite days; except that the eternal Nazirite continues thereafter in his Nazirite status.

But with regard to his doubt -

he does not

shave at all, since he cannot bring his offerings.

But it may still be objected: if he

said, “

I am a Samson Nazirite

if there are one hundred kor in this heap,” who does not shave even if his hair has become heavy -

what [is the law]?

He said to him: A Samson Nazirite -

is not taught

in the statement of Rabbi Yehuda, and in an anonymous statement, Samson Nazirite status is not indicated.

He said to him: But Rav Adda bar Ahava said: It is taught

explicitly in the statement of Rabbi Yehuda also

a Samson Nazirite!

He said to him: If it is taught -

it is taught.

Rav Ashi said: That

baraita concerning the heap, in which Rabbi Yehuda permits him -

it is Rabbi Yehuda in the name of Rabbi Tarfon.

For it is taught,

two people were standing, and a third person passed before them. One of the two said, “I am a Nazirite if this person is a Nazirite,” and the other said, “I am a Nazirite if this person is not a Nazirite” -

Rabbi Yehuda in the name of Rabbi Tarfon says: Neither one of them is a Nazirite!

For Nazirite status is conferred only through explicit declaration,

that he say explicitly and with certainty, with clear knowledge that at the time of his Nazirite status he becomes a Nazirite, and not when he is doubtful about the matter.

And we object:

If so, why particularly

does the baraita teach

that it was stolen or was lost

and we do not now know how much was in it? For even if the heap remained in its place, since he did not know at the time of his Nazirite vow whether there were one hundred kor in it, this is not Nazirite status through explicit declaration!

And we answer: The baraita stated this

only to make known the force of Rabbi Shimon, for even though it was stolen or was lost

he is a Nazirite,

for he holds: a person does bring himself into a doubt.

We learned in the Mishna:

Rabbi Yehuda says: Anonymous teruma in Judea

is forbidden; in the Galilee it is permitted, because the people of the Galilee do not recognize the teruma of the Chamber.

And we raise the matter:

Then when they recognize it -

they are forbidden.

Apparently,

and it is demonstrated that with regard to

a doubt,

whether they intended the teruma of the Chamber or the teruma of the threshing floor, we proceed

stringently.

If so,

say the latter clause:

Anonymous consecrated property in Judea is permitted, and in the Galilee -

it is forbidden, because the people of the Galilee do not recognize the consecrated property of the priests.

And we should infer:

Then when they recognize it -

it is permitted.

Apparently, a doubt is treated leniently!

And the contradiction between the first clause and the latter clause is difficult!

Abaye said: The latter clause -

it is the view of Rabbi Elazar son of Rabbi Tzadok.

For it is taught: Rabbi Yehuda says: Anonymous teruma in Judea is forbidden.

Rabbi Elazar son of Rabbi Tzadok says: Anonymous consecrated property in the Galilee is forbidden.