Talmud su Deuteronomio 14:26

HALAKHAH: “A woman living in her husband’s house,” etc. ⁷This paragraph is from Sotah 2:1, Notes 15–23 which is the original since the last sentence, which makes the argument intelligible, is missing here. Rebbi Joḥanan said, for the four who are missing atonement⁸Anyone whose own body was the source of impurity, when he is pure again cannot enter the Temple precinct unless he first brought a sacrifice of cleansing: The woman after childbirth (Lev. 12:6–8), the person healed from skin disease (Lev. 14: 1–32) and the persons healed from genital discharges (Lev. 15:14–15,29–30). others may dedicate without their knowledge; these are the following: Man or woman [healed from] genital discharges, the woman after childbirth and one [healed from] skin disease, since a father may dedicate for his small son who is lying in a crib⁹Who could have been afflicted with skin disease and, if female, with a discharge at her birth mimicking menstruation. One understands man or woman [healed from] genital discharges or [healed from] skin disease, but a woman after childbirth? May a minor give birth? ¹⁰This text also is in Yebamot 1:2, Note 153. It implies that a woman giving birth is an adult and no longer in her father’s power. Did not Rebbi Redifa, Rebbi Jonah, say in the name of Rav Ḥuna: If a woman became pregnant and gave birth before she grew two hairs, she and her son will die. After she grew two hairs, she and her son will live. If she became pregnant before she grew two hairs and gave birth after she grew two hairs, she will live but her son will die. How is the situation? Since a man may dedicate for his underage daughter¹¹Therefore, he should be able to dedicate for his wife who also is dependent upon him.. Since he married her off¹²Even without growing pubic hair, if he married her off she is emancipated from him., she already left his power. But it must be since a man may dedicate for his deaf-mute wife. Here, in the case of the suspected wife, the case of the minor does not apply since ¹³This statement also is in Sotah 1:2, Note 91. In the language of the Babli, Yebamot33b, “the seduction of an under-age girl is rape.” Rebbi Zeˋira, Rebbi Yosa¹⁴With the text in Sotah read: Yasa. said in the name of Rebbi Joḥanan : An underage girl who whored has no will to be forbidden to her husband. The case of the deaf-mute does not apply since it is written¹⁵Num. 5:22. The answer of the wife is a requirement that cannot be waved. Therefore, a mute woman cannot undergo the sotah ordeal. The Babli concurs, Sotah27b, quoted in Num. rabba 9(18).: The woman shall say: Amen, amen. Rebbi Abun said, since it is written¹⁶Deut. 14:26. A man’s house usually means his wife. The missing final sentence explains that since he cannot enjoy himself if his wife is forbidden to him, she cannot hinder him in the preparations for her rehabilitation. This answers the original question for the husband. At the same time, R. Abun disagrees with R. Joḥanan and holds that only the husband may dedicate the purgation offering of the woman after childbirth without her knowledge since he has a direct interest in it. While the woman after childbirth is permitted to her husband once she is recovered and pure, she cannot enjoy the holiday sacrifices with him as long as her sacrifice has not been handed over to the Temple personnel.: You shall enjoy together with your house.

Rebbi Jonah changed his mind and understood it from the following (Deut. 14:26): “Spend the money for anything you desire¹⁴The argument is from the later part of the verse: “cattle and sheep, wine and liquor, anything you might want, and eat it there before the Eternal, your God, …” How does one eat wine and liquor?.” Where do we hold? If one adds the taste of wine to a dish, is that not tasting badly¹⁵In Ševu‘ot and Yoma, the argument closes with: So we must hold as is, and the Torah called it “eating,” as for the first argument.? The rabbis of Caesarea say, explain it with ’rznyyh and gmzvzynyyh¹⁶In Yomaאורזנײא וגוממני, in Ševu‘ot גמרײה ואורזרײה. Every commentator and author of a dictionary has his own identification. {Perhaps cf. Greek spiced liquor Retsina, classical Greek ῥητίνα “pine resin”, and various kinds of gum (gummi, κόμμι) used in manufacture of fine liquors. (E. G.)} The variants make a reliable identification impossible. The additions involved must be such that wine (or liquor) is an essential ingredient of the recipe. In that case, one cannot say that a dish made with wine tastes worse than wine itself. R. Yose has not proved that from Second Tithe money one may buy wine other than cooking wine.. Anything auxiliary to food is considered food.

³⁸This text also is in Maˋaser Šeni 1:4 (Notes 144–151, ד). Parallels in Sifra Introduction (8), Babli Eruvin 27b, Bava Qamma54b,36a; in slightly different version Nazir35b. Rebbi Ismael stated: ³⁹Deut. 14:26.Spend the money on anything you want, this is a general clause. For cattle and sheep, wine and intoxicating drink, this is detail. And anything you want, another general clause. General, detail, and general, you may judge only in light of the detail⁴⁰One of the hermeneutical principles of R. Ismael. Sifra, Introduction.. Just as the detail is explained as born from what is born from the earth, so only what is born from what is born from the earth⁴¹Anything grown by sexual reproduction from plant or animal living on the land.. Rebbi Aqiba explains⁴²In detail explained Sifry Deut. 107 naturally without reference to R. Ismael’s rule.: Just as the detail is explained as fruit, born from a fruit, or what prepares fruit, so only what is fruit, born from a fruit, or what prepares fruit⁴³In Sifry called משביחי אכילה “food enhancers”, such as costus, amomum, other spices, benjamin, asa foetida, peppers, and saffron.. What is the difference between them? Fish, locusts, truffles, and mushrooms which may be bought with tithe money following Rebbi Aqiba, following Rebbi Ismael they may not be bought⁴⁴In Sifra, R. Ismael explicitly excludes truffles and mushrooms..