Talmud su Giudici 13:78

“Fresh”, to include unripe berries.¹¹⁵Sifry Num. 23. “Fresh”, to include the flower. The baraita follows Rebbi Yose, since Rebbi Yose said, the flower is forbidden for the nazir because it is a fruit¹¹⁶Cf. Mishnah ‘Orlah 1:6, Note 182 (Babli Berakhot 36b). Probably the reference is to the bottom of the flower, from which the fruit develops.. It is possible to eat a bunch of grapes and to be guilty in reference to “grapes, fresh or dried, he shall not eat.¹¹⁷If some grapes in the bunch dried on the stem.” If he soaked it for soaking, pressed it for wine, and they warned him about “anything that comes from the wine-vine”¹¹⁸Jud. 13:14, as substitute of Num. 6:4. If the nazir took a bunch of grapes some of which where dried up, soaked it in water to fill the raisins with water as one does to prepare raisin wine, and then presses the bunch for its juice, and drinks after being duly warned, he can be convicted of four simultaneous crimes., etc.

⁸²Here starts the discussion of the rules of the Samson-nazir.“If he becomes impure, he does not bring a sacrifice of impurity.” He only said, “he does not bring a sacrifice of impurity.” But is he whipped⁸³For intentionally violating the commandment of purity of a nazir.? The Mishnah follows Rebbi Jehudah, as it was stated in the name of Rebbi Jehudah⁸⁴Babli 4b, Tosephta 1:5. The Babli explains that the sentence about the Samson-nazir is formulated in parallel to the sentence about the nazir in perpetuity who is forbidden to become impure.: A Samson-nazir makes himself impure for the dead, since Samson himself was making himself impure for the dead. Rebbi Simeon says, if somebody said, “as Samson”, he did not say anything, since the quality of nazir was not brought on by his mouth⁸⁵In the interpretation of the Babli, 4b, R. Simeon negates the possibility for anybody to validly vow to be a Samson-nazir.. What is the reason? “By the word of his nazir-vow”⁸⁶Num. 6:21. In the Biblical text: כְּפִי נִדְרוֹ “by the mouth of his vow”.. Any whose quality of nazir was brought on by his mouth; this excludes Samson-nezirut which was not brought on by his mouth but by the Word. What is the reason? “For the lad will be God’s nazir from the womb.⁸⁷Jud. 13:5.”

MISHNAH: Samuel was a nazir following the words of Rebbi Nahorai, as it is said: “A shaving knife shall not come on his head¹⁸⁷1S. 1:11..” It is said about Samson “a shaving knife¹⁸⁸Jud. 13:5”, and it is said about Samuel “a shaving knife”. Since “a shaving knife” mentioned for Samson refers to nazir¹⁸⁸Jud. 13:5, so “a shaving knife” mentioned for Samuel refers to nazir. Rebbi Yose said, but fear¹⁸⁹Reading מוֹרָא (root ירא) “fear” for מוֹרָה (root possibly مار) “shaving knife”. is only of flesh and blood! Rebbi Nahorai answered him: Was it not said: “Samuel said, how can I go? Will not Saul hear of it and kill me?¹⁹⁰1S. 16:2.” The fear¹⁹¹In most Mishnah mss., the reading here also is מוֹרָה. of flesh and blood already was on him.

Bar Ḳappara said: Great is peace, for we find that in the prophets, too, Scripture modified a statement for the purpose of maintaining peace between Manoaḥ and his wife. At first³²When the angel spoke to Manoaḥ’s wife. it is written, Behold, now, thou art barren … but thou shalt conceive and bear a son;³³Judg. 13, 3. but in the sequel³⁴When she reported her encounter with the angel to her husband. it is written, Behold thou shalt conceive and bear a son,³⁵ibid. 7. and there is no mention of the words behold thou art barren.

It is written²⁸⁹Jud. 13:25.: “The spirit of the Eternal started to ring in him in the encampment of Dan, between Ṣor‘a and Eshtaol.” Two Amoraïm. One said, when the holy spirit was resting on him, his steps were as from Ṣor‘a to Eshtaol. The other said, when the holy spirit was resting on him, his hairs were tolling like a bell and their sound went as from Ṣor‘a to Eshtaol. “The Eternal blessed him²⁹⁰Jud. 13:24.”. Rebbi Huna in the name of Rebbi Yose: That his sex life was that of anybody²⁹¹In the Babli, 10a, that his sex organ was of normal size even though otherwise he was a giant.. “I shall revenge one revenge of my two eyes from the Philistines.²⁹²Jud. 16:28. The statement is also in Num. rabba 9(24).” Rebbi Aḥa said, he said before Him: Master of the Universe! Give me the reward of one of my eyes in this world and the reward of the other eye be prepared for me in the World to Come. One verse says²⁹³This should be Jud. 15:20, but, as already Tosaphot (Šabbat 55b, s. v. מעבירם) noted, all texts and versions have “twenty years”. David Qimḥi, following the reading of the parallel in Num. rabba 14(21), in his commentary to Jud. 16:31, reads “twenty years” in the text here and quotes R. Aḥa as explanation of the duplication of the notices in 15:20, 16:31. While our text here is confirmed by the Rome ms., “40 years”, Qimḥi’s reading as supported by Num. rabba (whose first part probably is Provençal) can be taken as testimony for the Provençal text.: “He judged Israel for forty years.” And another verse says²⁹⁴Jud. 16:31.: “He had judged Israel for twenty years.” Rebbi Aḥa said, this teaches that the Philistines were afraid of him twenty years after his death as they were afraid of him during his lifetime.

It is written²⁸⁹Jud. 13:25.: “The spirit of the Eternal started to ring in him in the encampment of Dan, between Ṣor‘a and Eshtaol.” Two Amoraïm. One said, when the holy spirit was resting on him, his steps were as from Ṣor‘a to Eshtaol. The other said, when the holy spirit was resting on him, his hairs were tolling like a bell and their sound went as from Ṣor‘a to Eshtaol. “The Eternal blessed him²⁹⁰Jud. 13:24.”. Rebbi Huna in the name of Rebbi Yose: That his sex life was that of anybody²⁹¹In the Babli, 10a, that his sex organ was of normal size even though otherwise he was a giant.. “I shall revenge one revenge of my two eyes from the Philistines.²⁹²Jud. 16:28. The statement is also in Num. rabba 9(24).” Rebbi Aḥa said, he said before Him: Master of the Universe! Give me the reward of one of my eyes in this world and the reward of the other eye be prepared for me in the World to Come. One verse says²⁹³This should be Jud. 15:20, but, as already Tosaphot (Šabbat 55b, s. v. מעבירם) noted, all texts and versions have “twenty years”. David Qimḥi, following the reading of the parallel in Num. rabba 14(21), in his commentary to Jud. 16:31, reads “twenty years” in the text here and quotes R. Aḥa as explanation of the duplication of the notices in 15:20, 16:31. While our text here is confirmed by the Rome ms., “40 years”, Qimḥi’s reading as supported by Num. rabba (whose first part probably is Provençal) can be taken as testimony for the Provençal text.: “He judged Israel for forty years.” And another verse says²⁹⁴Jud. 16:31.: “He had judged Israel for twenty years.” Rebbi Aḥa said, this teaches that the Philistines were afraid of him twenty years after his death as they were afraid of him during his lifetime.