Talmud zu Dewarim 26:14
לֹא־אָכַ֨לְתִּי בְאֹנִ֜י מִמֶּ֗נּוּ וְלֹא־בִעַ֤רְתִּי מִמֶּ֙נּוּ֙ בְּטָמֵ֔א וְלֹא־נָתַ֥תִּי מִמֶּ֖נּוּ לְמֵ֑ת שָׁמַ֗עְתִּי בְּקוֹל֙ יְהוָ֣ה אֱלֹהָ֔י עָשִׂ֕יתִי כְּכֹ֖ל אֲשֶׁ֥ר צִוִּיתָֽנִי׃
Ich habe es in meiner Trauer nicht gegessen, noch habe ich es weggelegt, unrein, noch für die Toten gegeben; Ich habe auf die Stimme des HERRN, meines Gottes, gehört, ich habe nach allem getan, was du mir geboten hast.
Jerusalem Talmud Maaser Sheni
Rebbi Ḥinena understood it from the following21Mishnah Yoma 8:3. A person who forgot that it was the Day of Atonement and he ate or drank must bring a sin sacrifice. But if he ate and drank in one forgetting episode he brings only one sacrifice. The argument is weak since the commandment of the Day of Atonement is “to deprive oneself”, and not eating and not drinking are aspects of deprivation.: “If he ate and drank in one forgetting he is guilty only once.” Rebbi Abba Mari understood it from here (Deut. 26:14): “I did not eat from it in my mourning”, but I drank22From the declaration the farmer makes in the Temple when he brings his Second Tithe to Jerusalem after he gave First Tithe and, if applicable, the tithe of the poor. It seems obvious that the declaration cannot be made if the farmer drank from tithe wine while in deep mourning, which is a desecration as if he had eaten. Therefore, the verse subsumes drinking under eating.?
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Jerusalem Talmud Maaser Sheni
From where that it is clear as a positive commandment34While illegitimate use of heave oil for anointing is a prohibition, it is mentioned in the framework of the farmer’s declaration in the Temple which is a positive commandment. Overstepping the prohibition of anointing when it is forbidden is legally overstepping a positive commandment not under the scope of biblical penal law.? Rebbi Eleazar in the name of Rebbi Simai (Deut. 26:14): “Nor did I give from it to the dead.” Where do we hold? If it were to bring a casket and shrouds for him, that were also forbidden for a living person35Only consuming Second Tithe is permitted.! If something is forbidden for the living, not so much more for the dead? What is something which is permitted for the living but prohibited for the dead? That is anointing!
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Jerusalem Talmud Yoma
[From where that there is a clear commandment30While illegitimate use of heave oil for anointing is prohibited, it is mentioned in the framework of the farmer’s declaration in the Temple, which is a positive commandment. Overstepping the prohibition of anointing when it is forbidden legally is overstepping a positive commandment not under the scope of biblical penal law.
This paragraph is copied from the parallels (Note 24); there is no connection to the rules of the Day of Atonement.? Rebbi Eleazar in the name of Rebbi Simai: I did not give from it to the dead31Deut. 26:14.. Where do we hold? If not to bring a casket or shrouds for him, this is forbidden for the living, therefore certainly for the dead. What is permitted for the living but prohibited for the dead?32Cf. Sifry Deut. 302. I am saying that this is anointing33Second Tithe must be consumed; no other use is authorized...
This paragraph is copied from the parallels (Note 24); there is no connection to the rules of the Day of Atonement.? Rebbi Eleazar in the name of Rebbi Simai: I did not give from it to the dead31Deut. 26:14.. Where do we hold? If not to bring a casket or shrouds for him, this is forbidden for the living, therefore certainly for the dead. What is permitted for the living but prohibited for the dead?32Cf. Sifry Deut. 302. I am saying that this is anointing33Second Tithe must be consumed; no other use is authorized...
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