민수기 6:4의 탈무드

But here, skins and seeds were understood in the principle, and were listed separately³⁵In Num. 6:4, it is started that a nazir is forbidden “everything coming from the vine”, followed by “skins and seeds”. Since skins and seeds of grapes come from the vine, this is “principle and detail” and the question arises why the Mishnah prescribes that all that comes from the vine be counted together; should not every kind be counted separately?. Should they not be separate rather than common? But there³⁶The rules of the Sabbath., the principle is at one place and the details are at another place. But did not the colleagues say: It makes no difference: Whether he stated the principle and then a detail or the detail and after that the principle. And here, he stated the principle and then a detail. But did not Rebbi Yose say, there is no difference whether He gave principle, detail, and principle, it is the principle and then a detail, it is counted as the principle and then a detail. There, the detail was not necessary. Why were they detailed? To exclude leaves and twigs³⁷Which may not be directly edible. But vine leaves are used in cooking, supporting R. Eliezer.. But was it not stated in the name of Rebbi Eliezer³⁸Babli 34b, Sifry Num. #24; rejected in the Babli.: “From anything coming from the wine-vine, from skins to seeds, he shall not eat;” leaves and twigs are also understood. There³⁹While this paragraph is not found in Šabbat, it seems to have originated there since “there” is here, the discussion of the rules of nazir, but “here” is Šabbat, the discussion of the mention of making fire. In the case of the nazir, everything that comes from the vine is added together (one minimum quantity, one sacrifice) since everything mentioned (including in v. 3 wine, liquor, vinegar, grapes and raisins) is necessary as explained in Sifry Num. #23–24., they are mentioned for a need, but here, they are mentioned without need. Why? For additions⁴⁰Reading לְצֵירוּפִין for לצירוכין of the text..

Warning⁴¹An infraction of a biblical law is prosecutable only if the prohibition is mentioned at least twice in the text, once as “warning” to spell out the prohibition and once to specify the punishment for infraction. If no punishment is specified, whipping is intended; nevertheless, the second mention is necessary. Cf. Yebamot 11:1, Note 47. for one who eats carcass meat, from where? “You shall not eat any carcass meat.⁴²Deut. 14:21.” That covers carcass meat; from a “torn”⁴³Ṭerephah is a technical term, originally meaning an animal which cannot survive an attack by a predator. The meaning has been extended to include all animals who cannot survive for any length of time, including dangerously sick animals and those born with severe birth defects. (As a practical matter, slaughtered animals have to be inspected for signs of tuberculosis, which would prohibit the meat for human consumption.) animal from where? Rebbi Joḥanan said, “carcass meat” and “any carcass meat”, to include the “torn” animal⁴⁴The verse must forbid more than carcass meat, otherwise the mention of “all” was superfluous. The argument is reported as tannaitic in Sifry Deut. 104.. If somebody eats flesh from a living animal which is “torn”, Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he is guilty twice, Rebbi Simeon ben Laqish said, he is guilty only once. What is the reason of Rebbi Joḥanan? “You shall not eat any carcass meat⁴²Deut. 14:21.;” “you shall not eat of life with the flesh^45,Deut. 12:23. It is forbidden to eat limbs torn from a living animal. (In rabbinic interpretation, this is the prohibition imposed on all mankind by Gen. 9:4: "But meat in whose blood is life you shall not eat", meat taken when life is still carried by the blood.)⁴⁶The argument is that in one act one may transgress two prohibitions referring to two distinct verses as warnings and, therefore, be subject to distinct punishments. In the Babli, Hulin 102b/103a, the difference between the interpretations of R. Johanan and R. Simeon ben Laqish boils down to the question whether "flesh from a living animal" and "limbs from a living animal " are different prohibitions following distinct rules. (For the problems raised by the competition of laws, cf. Terumot 7:1, Notes 6 ff.).” What is the reason of Rebbi Simeon ben Laqish? The colleagues said before Rebbi Yose: The assertion of Rebbi Simeon ben Laqish parallels what Rebbi Eliezer ben Jacob stated: “ ‘Flesh torn on the field you shall not eat’⁴⁷Ex. 22:30. In this interpretation, the verse forbids flesh or limbs torn from an animal (and also supports R. Joḥanan’s interpretation of Deut. 14:21.) A similar formulation, also in the name of R. Eliezer ben Jacob, is in Mekhilta dR. Simeon ben Ioḥai, p. 214., you shall not tear from an animal and eat in the way you tear from the ground⁴⁸Vegetables. and eat.” What is the reason of Rebbi Simeon ben Laqish? The colleagues before Rebbi Yose: Rebbi Simeon ben Laqish does not hold with Rebbi Joḥanan about the “torn” animal; if he did hold with him, one should be twice guilty. He said to them, even if he held with him, one should be guilty only once. There is a difference, because He repeated it and combined it⁴⁹It is impossible to say that Ex. 22:30 does not contain a prohibition of meat from “torn” animals, since this is the obvious meaning of the text. But since following R. Eliezer ben Jacob, the verse also prohibits flesh torn from living animals, there is no separate “warning” for eating meat from “torn” animals. The offender can be prosecuted either on basis of Deut. 14:21 or of Ex. 22:30, but not of both together. (Since in the desert, consumption of any non-sacrificial meat of domesticated animals was forbidden, Lev. 17:4, the mention of carcass meat would have been out of place in Ex. 22.). They objected: “Suet you shall not eat,⁵⁰Lev. 7:24.” “and blood you shall not eat,⁵¹Lev. 7:26.” and it is written: “Any suet and any blood you shall not eat.⁵²Lev. 3:17.” Then because He repeated it and combined it, one should be guilty only once! He said to them, if it were written “suet and blood”, you would be correct. But it is written “any suet and any blood,” to declare him guilty for each case separately. But it is not written: “Anything soaked with grapes he shall not drink⁵³Num. 6:3.,” and it is written, “from skins to seeds he shall not eat⁵⁴Num. 6:4..” Then because He repeated it and combined it, one should be guilty only once!⁵⁵But Mishnah 6:2 will state that the nazir can be punished separately for each item on the list. He said to them, if it were written “skins and seeds”, you would be correct. But it is written “skins unto⁵⁶A redundant word, not really required by the context. seeds,” to declare him guilty for each case separately.

“I made a vow of nazir but I forgot whether it was for now or for a later date⁵¹From the context it seems that he vowed a standard 30 day nezirut but does not remember whether it was to begin immediately or after 30 days. Then he has to keep 60 days and bring one set of sacrifices after 60 days..” They told him, this [warning] is for now, and that for the later date. If he drank wine within the first 30 days, he is [] whipped; within the last 30 days, he is (not) whipped⁵²Here again, the statements are switched. He cannot be convicted during the first 30 days since it cannot be proven that he is obligated during these days.. Should one not say that the first days may be within the period of his vow, the later ones are after the period of his vow⁵³How can he be convicted for drinking wine during the second 30 days when it cannot be proven that these were intended by his vow (unless he drank during both periods)?? “All days of his status as nazir,⁵⁴Num. 6:4. As spelled out in v. 20, the nazir is forbidden to drink wine until he has brought his sacrifices. Since he did not bring sacrifices after the first 30 days, during the second 30 days he certainly is guilty, either because of his vow of the second 30 days or as an extension of his vow of the first 30 days for which the sacrifice was not yet offered.” to make the days after he finished his term like the days before he finished his term with respect to wine, impurity, and shaving.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir. [Rebbi Ze‘ira said, one does not whip for anything imparting taste until he tasted the forbidden thing itself]⁹⁵Missing here, added from the text in ‘Orlah since it is required by the following text. except the nazir even if he did not taste the forbidden thing itself. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted is not combined, but for the nazir forbidden and permitted do combine. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Ze‘ira: If wine in the volume of an olive fell into a dish and he ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he shall not eat, and fresh or dried grape berries he shall not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from grape skins to seeds he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? It means that if he soaked grapes and then soaked his bread in that, if it adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent, nor a prohibition of usufruct, and whose prohibition can be lifted, He made taste like the thing itself; it is logical that for every prohibition of the Torah which is permanent, is a prohibition of usufruct, whose prohibition cannot be lifted, taste is treated like the thing itself. From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Ze‘ira: you say everywhere “unless he tasted¹⁵²The impure nazir cannot restart his vow if he left two hairs uncut. But the requirement of a knife also applies to a pure nazir.”, and here you say, “even if he did not taste.”

HALAKHAH: “Leaves and shoots.” Our Mishnah does not follow Rebbi Eliezer, as was stated¹⁸¹Nazir 6:1 (fol. 54d), 6:2 (fol. 55a); Babli Nazir 34b. in the name of Rebbi Eliezer: (Num. 6:4) “Anything made from the wine-vine, from seeds to skin he shall not eat,” that includes leaves and shoots.

Rebbi Abbahu in the name of Rebbi Joḥanan: One does not whip for anything imparting taste except imparting taste for the nazir¹⁴¹Num. 6.. Rebbi Zeïra said, one does not whip for anything imparting taste until he tasted the forbidden thing itself except the nazir even if he did not taste the forbidden thing itself¹⁴²R. Zeïra takes the statements of R. Abbahu in this and the preceding paragraph as one. A similar interpretation in Babli Pesaḥim 43b, Nazir 35b.. Rebbi Abba bar Mamal said, for food imparting taste what is forbidden and what is permitted are not combined, but for the nazir forbidden and permitted do combine¹⁴³Since nobody can be punished for eating less than the volume of an olive of a forbidden substance, this is his interpretation of the statements of R. Abbahu.. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Zeïra: If wine in the volume of an olive fell into a dish and he¹⁴⁴A nazir. ate from it, he cannot be prosecuted unless he ate the entire dish. In the opinion of Rebbi Abba bar Mamal, if he ate the volume of an olive from it he is guilty. A baraita¹⁴⁵A shortened version in Sifry Num. 23, a short reference to the argument is in Babli Pesaḥim 44a/b. supports Rebbi Abba bar Mamal: “What do we understand when it is said (Num. 6:3): ‘Anything in which grapes were soaked he should not eat’? What did the verse leave out that was not said? But since it was said (Num. 6:4): ‘anything made from the wine-vine, from seeds to grape skins he should not eat;’ (Num. 6:3) ‘from wine and liquor he shall abstain.’ Why does the verse say ‘anything in which grapes were soaked he should not eat’? That means that if he soaked grapes and then soaked his bread in that, if it¹⁴⁶The amount of water soaked up by the bread. adds up to the volume of an olive, he is guilty. From here you argue about all prohibitions of the Torah. Since for all that comes from the vine, whose prohibition is neither permanent¹⁴⁷It is forbidden only for the nazir and only for a period of time specified at the beginning., nor a prohibition of usufruct, and whose prohibition can be lifted¹⁴⁸The vow of a nazir can be annulled just as any other vow can be annulled., He made taste like the thing itself; is it not logical that for all prohibitions of the Torah, whose prohibition is permanent, is a prohibition of usufruct, and whose prohibition cannot be lifted¹⁴⁹At least one of these categories applies to any food prohibition in the Torah., that we¹⁵⁰The principle formulated is divine for the nazir and rabbinic for all other prohibitions. treat taste like the thing itself¹⁵¹Babli Pesaḥim 44b.? From here, the Sages inferred that everything imparting taste is forbidden.” This is difficult for Rebbi Zeïra who says everywhere “unless he tasted¹⁵²The forbidden food itself.”, and here he says, “even if he did not taste.”