Talmud su Deuteronomio 14:23

HALAKHAH: ⁷This and the following paragraphs (up to Note 35) are also in Yoma 8:3 (fol. 45a), Ševu‘ot 3:2 (fol. 34b). The parallel discussion in the Babli is Ševu‘ot 22b–23a.“Second Tithe is to be used for eating,” etc. It is to be used for eating, since eating is written regarding it⁸Deut. 14:23.. For drinking, since drinking is included in eating. From where that drinking is included in eating? Rebbi Jonah understood if from the following (Lev. 17:12): “Therefore, I said to the Children of Israel, no person among you may eat blood.” Where do we hold? If about congealed blood, did we not state⁹Tosephta Tahorot 2:5.: “Congealed blood is neither food nor drink”? So we must hold as is¹⁰Fluid blood., and the Torah called it “eating.” But did we not state¹¹Babli Ḥulin 120a, Menaḥot 21a.: “If he mashed the fat¹²The fat of domestic animals which from sacrifices is burned on the altar and from profane meat is forbidden as food. and sipped it, congealed the blood and ate it, he is guilty!” How does Rebbi Jonah explain? It is neither food, to accept the impurity of food, nor drink, to accept the impurity of drinks¹³The Tosephta Tahorot adds explicitly: “If he thought of [the congealed blood] as food, it accepts the impurities of food.” The argument of R. Jonah is not acceptable..

Rebbi Yannai had made a proviso for certain produce⁸He had no time to tithe before the start of the Sabbath. (The Babli, Yebamot 93a, reports that his sharecropper used to bring him fruits every Friday afternoon, and that time he was so late that R. Yannai got nervous and made a proviso since the fruits would spoil if not eaten on the Sabbath.) Since provisos for certain produce were mentioned last, they are discussed first.. He asked the Great Rebbi Ḥiyya, may one fix this on the Sabbath? He said to him (Deut. 14:23): “That you should learn to fear the Eternal, your God, all the days,” including the Sabbath⁹“You shall eat before the Eternal, your God, at the place that He shall choose to let His Name dwell there, the tithe of your grain, your wine, and your oil, the first-borns of your cattle and sheep, so that you should learn to fear the Eternal, your God, all the days.” Since the verse speaks of tithes, one may tithe on the Sabbath. {In the parallel version in Babli Yebamot 93a/b, the verse is taken to prove that one should make provisos so that certain produce on the Sabbath does not diminish one’s enjoyment of the Sabbath (interpretation of Rashi).}. How did you see a way to be so lenient, my initiative¹⁰The reading בלשי is attested to by all manuscript sources. The consensus of the commentators is that one should read בשלי, “it (a possible sin) hangs on me.” But then the final בי would be unnecessary. I am taking the word parallel to Arabic בלשׁ, “to initate, show initiative.” R. Yannai is reluctant to follow the lenient ruling of R. Ḥiyya, who praises him for his independent and careful position. [J. Levy reads מַקִּיל בַּלָּשֵי “the stick of the investigators”, the instrument of customs officials (Mishnah Kelim 15:4) used to check whether a load of grain does not hide taxable goods.] depends on me! He said to him, in the future you will carry leadership in Israel.

If somebody makes a vow to abstain from vegetables, would he be permited dried ones? Let us hear from the following: “He is forbidden fresh Egyptian beans and permitted dried ones.” He mentioned only Egyptian beans, a kind which has a threshing floor¹⁵I. e., Egyptian beans are separated from their hulls and stored in quantity. A contract for delivery of Egyptian beans requires delivery of dried ones. A vegetable is permitted in dry form only if that dry form is traded as a separate kind.. Therefore, anything which has no threshing floor is forbidden even if dried. ¹⁶Tosephta 4:3. If somebody makes a vow to abstain from bulbous plants¹⁷This translation follows S. Lieberman, Tosefta ki-f shutaḥ Nedarim, p. 455. he is forbidden green melon¹⁸Cf. Kilaim 1:2, Notes 38–39., squash, water melon, sweet melon¹⁸Cf. Kilaim 1:2, Notes 38–39. and all tree fruits. If somebody makes a vow to abstain from sheep meat, he is permitted lambs, pidgeon chicks¹⁹These have nothing to do with sheep; pigeons are only mentioned for inclusion in the next clause., and milk²⁰Sheep’s milk.. But if he said, which grew this year, he is forbidden all of these. ²¹Tosephta 4:3, Babli Yoma 76b. If somebody makes a vow to abstain from cider, he is forbidden everything sweet and permitted wine. That is, following those who say that vows are interpreted in the vernacular²²R. Joḥanan, Halakhah 6:1; everybody’s opinion in the Babli, Yoma 76b. It seems that in Mishnaic times, the sweetness of the cider was the determinig factor.. But following those who say, vows are interpreted in biblical Hebrew²³R. Joshiah, Halakhah 6:1., the Torah used “cider” as an expression for wine; “your cider”²⁴Deut. 12:17, 14:23, 18:4., that is wine.