Commento su Numeri 6:4
כֹּ֖ל יְמֵ֣י נִזְר֑וֹ מִכֹּל֩ אֲשֶׁ֨ר יֵעָשֶׂ֜ה מִגֶּ֣פֶן הַיַּ֗יִן מֵחַרְצַנִּ֛ים וְעַד־זָ֖ג לֹ֥א יֹאכֵֽל׃
Per tutti i giorni del suo nazirismo, non mangerà nulla che sia fatto della vite, dall'uva spremuta fino all'uva.
Rashi on Numbers
חרצנים are THE KERNELS....
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Siftei Chakhamim
Like the tongue of a bell. Meaning that according to Rashi זג (skin) is from the same derivation as זוג (bell).
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Rabbeinu Chananel on Numbers
מכל אשר יעשה מגפן היין, the Torah does not write גפן without adding a modifier, as this could have led to confusion seeing that there are other kinds of גפן such as גפן שדה from which we get certain wild gourds. (Kings II 4,39) The angel instructing Shimshon’s mother regarding her abstaining from grapes and grape-based products also emphasises גפן היין, the vine from which wine is derived. (Judges 13,14) In that chapter the angel elaborates by telling Manoach’s wife that she must not eat anything that comes from the grapevine, nor drink wine or other intoxicant. He warns her once more to strictly adhere to his instructions. The instructions are couched in what is known in the rules of exegesis by Rabbi Yishmael as כלל, general rule, followed by another כלל followed by details, פרט.
The instructions to Shimshon’s mother how to conduct herself during her pregnancy reflect the concept that the food we ingest is converted by the body into blood, whence it becomes milk, whence it is transferred to the baby in his mother’s milk making an indelible imprint even on the baby’s personality. Seeing that the type of Nazirite which Shimshon was supposed to be began while he was still a fetus in his mother’s womb, as per the prediction of the angel there in verse 5, his mother had to abstain from all the things which a Nazirite has to abstain from.
Alternatively, there is a second general rule in that chapter, one which applied only to Shimshon himself and not to his mother, the requirement not to cut off any of the hair of his head. This rule had not been repeated by Manoach’s wife to her husband when she told him about the angel’s appearance. She had only told her husband that the son she would bear was to be a Nazirite all his life. When the angel returned a second time, he only spelled out what Manoach’s wife was to abstain from. The only reason why the angel repeated some details was that the first time he had not told Manoach’s wife to abstain from ritually impure foods, only from wine and intoxicating drink. On the first occasion he had not even forbidden Manoach’s wife to eat grapes during her pregnancy. [Perhaps the story is an illustration of what our sages teach that a “repetition” in the Scriptures automatically includes a new dimension which had not been mentioned the first time, so that in effect there is no such thing as a “repetition.” Ed.]
The instructions to Shimshon’s mother how to conduct herself during her pregnancy reflect the concept that the food we ingest is converted by the body into blood, whence it becomes milk, whence it is transferred to the baby in his mother’s milk making an indelible imprint even on the baby’s personality. Seeing that the type of Nazirite which Shimshon was supposed to be began while he was still a fetus in his mother’s womb, as per the prediction of the angel there in verse 5, his mother had to abstain from all the things which a Nazirite has to abstain from.
Alternatively, there is a second general rule in that chapter, one which applied only to Shimshon himself and not to his mother, the requirement not to cut off any of the hair of his head. This rule had not been repeated by Manoach’s wife to her husband when she told him about the angel’s appearance. She had only told her husband that the son she would bear was to be a Nazirite all his life. When the angel returned a second time, he only spelled out what Manoach’s wife was to abstain from. The only reason why the angel repeated some details was that the first time he had not told Manoach’s wife to abstain from ritually impure foods, only from wine and intoxicating drink. On the first occasion he had not even forbidden Manoach’s wife to eat grapes during her pregnancy. [Perhaps the story is an illustration of what our sages teach that a “repetition” in the Scriptures automatically includes a new dimension which had not been mentioned the first time, so that in effect there is no such thing as a “repetition.” Ed.]
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Rav Hirsch on Torah
V. 4. מחרצנים ועד זג. Nach ר׳ יוסי (Nasir 34 b), sind חרצנים die Kerne und גז ist die äußere Hülse. Es ist unwahrscheinlich, dass Traubenkerne חרצן von חרץ eingraben, wegen der Einkerbungen heißen, die sie charakterisieren, und זג, lautverwandt mit זך, die klare durchsichtige Hülse.
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Rashi on Numbers
זג are THE HUSKS (skins) outside. They are called זג (a term also used for a bell) because the kernels are inside them as the clapper is in the bell (cf. Siphre; Nazir 34b; 39a).
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