Talmud zu Divrej Hajamim II 35:13

HALAKHAH: “One who makes a vow to abstain from cooked food,” etc. ⁶This paragraph and the next are also in Erubin 3:1 (20d 1. 21) and Nazir 6:11 (55c 1. 18). The argument of this paragraph is also in the Babli, 49a, where the opinion of R. Joḥanan is declared to be that of the Tanna of the Mishnah. A Mishnah states that scalding is called cooking, as we have stated: “If he cooked the well-being offering or scalded it⁷Mishnah Nazir 6:11. This refers to the ram which is the well-being offering of the nazir at the end of his period of sanctification. The verse, Num. 6:18, requires the Cohen to take a limb “from the cooked ram”. The Mishnah accepts שָׁלוּק as cooked. Since the meat of the ram must be eaten immediately, it is clear that שלק cannot mean “to preserve by prolonged cooking”..” A verse [states] that “roasted” is called “cooked”⁸2Chr. 35:13: “They cooked the pesaḥ in the fire as is the rule”; i. e., (Ex. 12:9) “roasted in fire”. Cooked would have been “over the fire”.: “They cooked the pesaḥ” etc. If you say, against the rules, Rebbi Jonah from Bostra said, “as is the rule”. A Mishnah states that scalded is called cooked, and a verse that roasted is called cooked; but did we not state: “One who makes a vow to abstain from cooked food is permitted roasted and scalded food”? Rebbi Joḥanan said, in matters of vows one follows common usage. Rebbi Joshia said, in matters of vows one follows biblical usage⁹The Babli, 49a, states that R. Joshia disagrees with the Mishnah and forbids both roasted and preserved.. What is the difference between them? ‘A qônām that I shall not taste wine on Tabernacles.’ In the opinion of Rebbi Joḥanan he is forbidden on the last day of the holiday¹⁰The eighth day of the fall festival which in popular consciousness is part of Tabernacles but in biblical terminology (Num. 29:35) is a separate holiday.. In the opinion of Rebbi Joshia, is he permitted? Also Rebbi Joshia agrees that he is prohibited. Rebbi Joshia said it only for restrictions¹¹He requires that both in biblical Hebrew and in the vernacular the terms should denote different things..

Paragraph. “One who vows not to eat food is permitted water and salt.” There, we have stated⁵⁶Mishnah Nedarim 6:1.: “One who made a vow to abstain from cooked food is permitted roasted and scalded food.” ⁵⁷This paragraph and the next are also in Nedarim 6:1 (Notes 6–14) and Nazir 6:11 (Note 225), cf. Babli Nedarim 49a. A Mishnah states that scalding is called cooking, as we have stated⁵⁸Mishnah Nazir 6:11. The verse Num. 6:18 requires the sacrifice to be cooked.: “If he cooked the well-being offering or scalded it.” A verse states that “roasted” is called “cooked” as it is said⁵⁹2Chr. 35:13.: They cooked the Pesaḥ in fire. If you say, against the rules, Rebbi Jonah from Bostra said, as is the rule⁶⁰Roasted in fire,Ex. 12:9. Cooked would be on the fire, not in it.. A Mishnah [states] that scalded is called cooked, and a verse that roasted is called cooked; but did we not state: “One who makes a vow to abstain from cooked food is permitted roasted and scalded food”? Rebbi Joḥanan said, in matters of vows one follows common usage. Rebbi Joshia said, in matters of vows one follows biblical usage. What is the difference between them? If one said, a qonam⁶¹The Phoenician equivalent of Hebrew qorba̅n, “(forbidden like) sacrifice” which people were afraid to pronounce in vows. Cf. Introduction to Tractate Nedarim. that I shall not taste wine on Tabernacles. In the opinion of Rebbi Joḥanan he is forbidden on the last day of the holiday⁶²Which in popular consciousness is the last day of Sukkot but legally is a separate holiday with its own rules.. In the opinion of Rebbi Joshia, is he permitted? Also Rebbi Joshia agrees that he is prohibited. Rebbi Joshia said it only for restrictions.