Talmud su Deuteronomio 22:9
לֹא־תִזְרַ֥ע כַּרְמְךָ֖ כִּלְאָ֑יִם פֶּן־תִּקְדַּ֗שׁ הַֽמְלֵאָ֤ה הַזֶּ֙רַע֙ אֲשֶׁ֣ר תִּזְרָ֔ע וּתְבוּאַ֖ת הַכָּֽרֶם׃ (ס)
Non seminerai la tua vigna con due tipi di semi; perché la pienezza del seme che hai seminato sia perduta insieme all'aumento della vigna.
Jerusalem Talmud Berakhot
HALAKHAH: It is written (Ps. 24:1): “The Eternal’s are the earth and what is in it, the dry land and its inhabitants.” He who profits from the world commits larceny4Since he uses God’s property, not his own. until good deeds will permit him5The obligation to say Grace after a meal is spelled out in Deut. 8:10. The obligation to recite blessings before one eats is not mentioned explicitly in the Torah. Since Grace is only treated in the next Chapter, one has to find here Biblical allusions to this duty and (in the next section) to the duty of reciting a benediction before fulfilling specified commandments.
The verse appears in the Babli (35a) in the name of Samuel. R. Levi compares the verse (Ps. 115:16) “Heaven is the Eternal’s heaven but the earth He gave to mankind”, explaining that before a benediction everything is the Eternal’s property but after a benediction it becomes human property. While Rebbi Levi is a Galilean teacher, the Yerushalmi rejects his combination since in the third paragraph earthly enjoyment is only “as if one ate from one’s own”. The text of the Yerushalmi is from Tosephta Berakhot 4:1 which is identical with the Talmudic text except that there it says “until all good deeds will permit him”, meaning that only if the preparation of food is completely within the commandments of the Torah then the last step of the preparation, the recitation of the benediction, will allow the food to be given to man as his own.. Rebbi Abbahu said, it is written (Deut. 22:9) “Lest the fullness of the seed that you sow and the yield of the vineyard should be forbidden.” The entire world and its contents are like a vineyard. What is its redemption? The benediction6This argument is very difficult to understand and the commentators either chose to ignore it or give very incongruous explanations. The best explanation is that of R. Eliahu Fulda who in his Yerushalmi edition suppresses the word פֶּן “lest”. One would have to assume that Rebbi Abbahu’s text did not have the word but that later scribes added it from memory. By it the negative implication of the verse (which speaks about growing different kinds of plants in a vineyard) are changed to a positive one which now should be translated: “That you shall sanctify the fullness of the seed that you sow and the yield of the vineyard.” Since the sanctity is not that of sacrifices, the sanctity may be removed by redemption (Lev. 27:11). However, there can be no monetary redemption of anything not explicitly authorized in the Torah. Hence, the redemption is non-monetary and is the traditional praise given to God in benedictions. [The simple sense of the verse is that produce grown in a vineyard becomes forbidden for private use as if it were dedicated for sacrifice.]. Rebbi Ḥizqiah, Rebbi Abun in the name of Rebbi Simeon ben Laqish: (Ps. 16:2) “Say to the Eternal, You are my Master7The translation follows the Biblical text, not the text written here., my good is only with You.” If you ate and recited the benedictions then it is as if you ate from your own. Another explanation8The verse is extremely hard to understand; the next two interpretations have nothing to do with the topic on hand; they are only added to indicate translations that might be considered if בל is not a negation but a verb form derived from בלל, which may mean either “to give food” (Jud. 19:24) or, more frequently, “mixed with fluid, moistened.”: “My good is בל with you”, I am feeding My goodness to your body. Another explanation: “My good is בל with you”, all good things may be mixed together and come to you. Rebbi Aḥa said, what is “only with you?” I shall not bring any good things to the world without you. As it is said (Gen. 41:44) “Without you nobody may lift his hand.9Taking בל as shorthand for בִּלְעֲדֵי “without”.” Rebbi Ḥiyya stated: (Lev. 19:24) “Holy for praises”, this shows that it needs benediction before and after. From here did Rebbi Aqiba say that nobody should taste anything before he gives praise10This is also quoted in the Babli (35a); the source of both Talmudim is Sifra on the verse. The verse speaks of the fruits of a vineyard in its fourth year when the grapes can be used for the first time after having been forbidden for the first three years. This is only a hint for any other food..
The verse appears in the Babli (35a) in the name of Samuel. R. Levi compares the verse (Ps. 115:16) “Heaven is the Eternal’s heaven but the earth He gave to mankind”, explaining that before a benediction everything is the Eternal’s property but after a benediction it becomes human property. While Rebbi Levi is a Galilean teacher, the Yerushalmi rejects his combination since in the third paragraph earthly enjoyment is only “as if one ate from one’s own”. The text of the Yerushalmi is from Tosephta Berakhot 4:1 which is identical with the Talmudic text except that there it says “until all good deeds will permit him”, meaning that only if the preparation of food is completely within the commandments of the Torah then the last step of the preparation, the recitation of the benediction, will allow the food to be given to man as his own.. Rebbi Abbahu said, it is written (Deut. 22:9) “Lest the fullness of the seed that you sow and the yield of the vineyard should be forbidden.” The entire world and its contents are like a vineyard. What is its redemption? The benediction6This argument is very difficult to understand and the commentators either chose to ignore it or give very incongruous explanations. The best explanation is that of R. Eliahu Fulda who in his Yerushalmi edition suppresses the word פֶּן “lest”. One would have to assume that Rebbi Abbahu’s text did not have the word but that later scribes added it from memory. By it the negative implication of the verse (which speaks about growing different kinds of plants in a vineyard) are changed to a positive one which now should be translated: “That you shall sanctify the fullness of the seed that you sow and the yield of the vineyard.” Since the sanctity is not that of sacrifices, the sanctity may be removed by redemption (Lev. 27:11). However, there can be no monetary redemption of anything not explicitly authorized in the Torah. Hence, the redemption is non-monetary and is the traditional praise given to God in benedictions. [The simple sense of the verse is that produce grown in a vineyard becomes forbidden for private use as if it were dedicated for sacrifice.]. Rebbi Ḥizqiah, Rebbi Abun in the name of Rebbi Simeon ben Laqish: (Ps. 16:2) “Say to the Eternal, You are my Master7The translation follows the Biblical text, not the text written here., my good is only with You.” If you ate and recited the benedictions then it is as if you ate from your own. Another explanation8The verse is extremely hard to understand; the next two interpretations have nothing to do with the topic on hand; they are only added to indicate translations that might be considered if בל is not a negation but a verb form derived from בלל, which may mean either “to give food” (Jud. 19:24) or, more frequently, “mixed with fluid, moistened.”: “My good is בל with you”, I am feeding My goodness to your body. Another explanation: “My good is בל with you”, all good things may be mixed together and come to you. Rebbi Aḥa said, what is “only with you?” I shall not bring any good things to the world without you. As it is said (Gen. 41:44) “Without you nobody may lift his hand.9Taking בל as shorthand for בִּלְעֲדֵי “without”.” Rebbi Ḥiyya stated: (Lev. 19:24) “Holy for praises”, this shows that it needs benediction before and after. From here did Rebbi Aqiba say that nobody should taste anything before he gives praise10This is also quoted in the Babli (35a); the source of both Talmudim is Sifra on the verse. The verse speaks of the fruits of a vineyard in its fourth year when the grapes can be used for the first time after having been forbidden for the first three years. This is only a hint for any other food..
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Jerusalem Talmud Pesachim
Rebbi Abbahu in the name of Rebbi Joḥanan: He who makes a wound dressing33Latin splenium, Greek σπληνίον, τό, “pad, wound dressing.” from a stoned ox34The Babli 24b explains that one might use fat from the stoned ox to cover a wound.
The ox was stoned by order of the court because it killed humans (Ex. 21:28–29). Its meat is forbidden for usufruct as explained in the sequel. Cf. Mekhilta dR.Ismael Mišpaṭim10 (p. 282). or from leftover sour matter after Passover35Since the Mishnah had stated that leavened matter becomes prohibited for all usufruct in the afternoon of the 14th of Nisan, after the holiday it cannot become permitted again. cannot be whipped since its prohibition is not clear. For vineyard kilaim he is whipped since Rebbi Ḥanina said36Deut. 22:9. For this derivation, cf. Kilaim 8:1, Note 6.: Lest it be sanctified, lest fire should be kindled. For ˋorlah it is problematic. A prescriptive commandment to removal is written37Since Lev. 19:23 requires that the (budding) fruit is treated as “foreskin” and the foreskin has to be removed, one may take the verse as prescribing the removal of any ˋorlah fruit., a prohibition to eat is written38Last two words of Lev. 19:23. Since R. Joḥanan reads לֹ֥א יֵֽאָכֵֽל as prohibition of eating, not of usufruct, he follows his teacher Ḥizqiah in rejecting the argument of R. Eleazar., [“do not eat”]39An incorrect and unnecessary addition by the corrector, not part of the original ms., a prohibition to remove it is not written40Non-fulfillment of a prescriptive commandment is not prosecutable..
The ox was stoned by order of the court because it killed humans (Ex. 21:28–29). Its meat is forbidden for usufruct as explained in the sequel. Cf. Mekhilta dR.Ismael Mišpaṭim10 (p. 282). or from leftover sour matter after Passover35Since the Mishnah had stated that leavened matter becomes prohibited for all usufruct in the afternoon of the 14th of Nisan, after the holiday it cannot become permitted again. cannot be whipped since its prohibition is not clear. For vineyard kilaim he is whipped since Rebbi Ḥanina said36Deut. 22:9. For this derivation, cf. Kilaim 8:1, Note 6.: Lest it be sanctified, lest fire should be kindled. For ˋorlah it is problematic. A prescriptive commandment to removal is written37Since Lev. 19:23 requires that the (budding) fruit is treated as “foreskin” and the foreskin has to be removed, one may take the verse as prescribing the removal of any ˋorlah fruit., a prohibition to eat is written38Last two words of Lev. 19:23. Since R. Joḥanan reads לֹ֥א יֵֽאָכֵֽל as prohibition of eating, not of usufruct, he follows his teacher Ḥizqiah in rejecting the argument of R. Eleazar., [“do not eat”]39An incorrect and unnecessary addition by the corrector, not part of the original ms., a prohibition to remove it is not written40Non-fulfillment of a prescriptive commandment is not prosecutable..
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Tractate Derekh Eretz Rabbah
He who cohabits with a maidservant is liable to the penalty for transgressing fourteen negative commands and also to the penalty of kareth at the hand of Heaven, viz.: Thou shalt not let thy cattle gender with a diverse kind;68Lev. 19, 19. The list given here is according to the text of GRA. Cf. Sanh. 82a (Sonc. ed., pp. 543f.). Thou shalt not sow thy field with two kinds of seed;69ibid. Neither shall there come upon thee a garment of two kinds of stuff mingled together;70ibid. Thou shalt not sow thy vineyard with two kinds of seed;71Deut. 22, 9. Thou shalt not plough [with an ox and an ass together];72ibid. 10. Thou shalt not wear a mingled stuff;73ibid. 11. All these laws forbid ‘mixtures’. Thou shalt not commit adultery;74Ex. 20, 13. Thou shalt not covet;75ibid. 14. And thou shalt not lie with any beast;76Lev. 18, 23. Neither shalt thou profane the name of thy God;77ibid. 21. also one on account of [laws concerning] a non-Jewish maidservant, a harlot, a niddah and a heathen woman. And one punishment of kareth, as it is stated, May the Lord cut off to the man that doeth this him that calleth and him that answereth out of the tents of Jacob, and him that offereth an offering unto the Lord of hosts.78Mal. 2, 12. If he was a lay-Israelite and profaned his seed with a maidservant or a heathen woman, he will have no ‘awakening’79i.e. instruction. ‘Awakening’ and ‘responding’ correspond in the Heb. to him that calleth and him that answereth in Mal. 2, 12. among the Sages and no ‘responding’ among the disciples. If he was a kohen, he will not have a son that offereth an offering unto the Lord of hosts.
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