Talmud su Levitico 17:12

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..

HALAKHAH: “An oath that I shall not eat; when he ate,” etc. ²⁶The entire Halakhah does not refer to Mishnah 2 but to the last part of Mishnah 1 where it is stated that an oath to refrain from eating includes a prohibition of drinking but separate oaths for solid and fluid food mean just that. The text is a slightly inaccurate copy of a text in Ma`aser ŠœŠeni2:1, Notes 8–23 and Yoma8:3 (45a); a parallel discussion is in the Babli, 22b–23a. The essence of the argument is that if one mentions eating, the accompanying drink is included, but speaking of drinking no solid food is intended. Drinking is subsumed under eating but eating is not subsumed under drinking. Rebbi Jonah understood all this from: Therefore, I told the Children of Israel, none of you shall eat blood<sup>27</sup>Lev. 17:12.. Where do we hold? If about congealed blood, was it not stated that congealed blood is neither food nor drink? <sup>28</sup>This text does not belong here; it was copied again from Halakhah 1, text between Notes 17,18.(But we hold, about minute amounts. Are minute amounts eating? Explain it following Rebbi Aqiba who said that a minute amount is eating.) And was it not stated: If one liquefied the blood and swallowed it, or froze fat and ate it, if there is the volume of an olive he is liable. What does Rebbi Jonah do with this? It is not food to become impure in the impurity of food, or fluid to become impure in the impurity of fluids. Rebbi Jonah changed and explained the Mishnah: You shall spend the money for anything you desire<sup>29</sup>Deut. 14:26. The argument is about the part of the verse which is not quoted, that the money of Second Tithe may be spent for all kinds of edibles, cattle and sheep, wine and liquor.. Where do we hold? If about one who gives the taste of wine into a cooked dish, is that not spoiling the taste? But we hold with everything and the Merciful called it “eating.” The rabbis of Caesarea said, explain if about gomraya and orzaraya<sup>30</sup>Ma`aser Šeni2:1, Note 16. For the second word the preferred reading seems to be that of the other two sources, אורזנײה, which may denote cedar resin (J. Levy) or a derivative of אוֹרֶז “rice”. The readings for the first word, גמרײה, גמזוזיניה, גומננײא show that the scribe did not know what to do with it; it may be a derivative of “gum” (gummi, κόμμι) (E. G.) used in the preparation of liquors., since anything that is auxiliary to food is like food.

HALAKHAH: Why? ⁶⁴This is a partial copy, in places completed by the corrector for the Venice edition and indicated by brackets, of a text in Maˋaser Šeni 2:1 (Notes 7–35), also partially reproduced in Ševuot 3:2 (Notes 26–36). It is clear that the original is in Maˋuser Šeni since the last paragraph has no connection with the rules of the Day of Atonement. Drinking is subsumed under eating but eating is not subsumed under drinking. From where that drinking is subsumed under eating? Rebbi Jonah understood if from the following: Therefore, I told the Children of Israel, none of you shall eat blood⁶⁵Lev. 17:12.. Where do we hold? If about congealed blood, was it not stated that congealed blood is neither food nor drink? But we hold, as it is. And the Torah called it eating. And was it not stated: If one liquefied fat and drank it, or congealed blood and ate it, [if there is the volume of an olive] he is liable. What does Rebbi Jonah do with this? It is not food to become impure in the impurity of food, or fluid to become impure in the impurity of fluids. Rebbi Jonah changed and understood if from the following:: You shall spend the money for anything you desire⁶⁶Deut. 14:26.. Where do we hold? If about one who gives the taste of wine into a cooked dish, is that not spoiling the taste of the wine? [But we hold as it is and the Torah called it “eating.”] The rabbis of Caesarea said, explain if about orzaraya and gomnany⁶⁷Maˋaser Šeni 2:1, Note 16. The first word may denote cedar resin (J. Levy) or a derivative of אוֹרֶז “rice”. The readings for the second word, גמרייה, גמזוזיניה, גומננייא show that the scribe did not know what to do with it; it may be a derivative of “gum” (gummi, κόμμι) (E. G.) used in the preparation of liquors., since anything that is ancillary to food is like food.