פֶּן־יִ֭שְׁתֶּה וְיִשְׁכַּ֣ח מְחֻקָּ֑ק וִֽ֝ישַׁנֶּה דִּ֣ין כָּל־בְּנֵי־עֹֽנִי׃
para que não bebam, e se esqueçam da lei, e pervertam o direito de quem anda aflito.
Bamidbar Rabbah
That is what is written: “The words of Lemuel the king” (Proverbs 31:1). Why is Solomon called Lemuel? Rabbi Yishmael said: On the very night that Solomon completed the labor of the Temple, he married Bitya daughter of Pharaoh. There was rejoicing there, in the celebration of the Temple and the rejoicing over Pharaoh’s daughter. The rejoicing over Pharaoh’s daughter overshadowed the rejoicing over the Temple. That is what the parable says: Everyone flatters the king. That is why he is called Lemuel, because he cast the yoke of God’s kingdom from upon him, as though saying: ‘Why does he need God [lama lo el]?’ At that moment, the Holy One blessed be He considered destroying Jerusalem. That is what is written: “For [this city has been] a cause of My wrath and of My anger [from the day that they built it until this day; remove it from My presence]” (Jeremiah 32:31).
The Rabbis said: Pharaoh’s daughter introduced to him one thousand types of song, and he commanded them to be sung before him that night. She would say to him: ‘This is the way they sing before such-and-such idol, and that is the way they sing before such-and-such idol.’ What did Pharaoh’s daughter do? She spread a hanging over him and affixed on it all sorts of gems and jewels that shone like stars and constellations, and any time Solomon would seek to rise, he would see the stars and constellations and he slept until the fourth hour of the day. Rabbi Levi said: On that day, the daily offering was sacrificed at the fourth hour. Regarding that hour, we learned: There was an incident and the daily morning offering was sacrificed at the fourth hour. Israel were saddened, as it was the day of the dedication of the Temple, but they were unable to do anything because Solomon was sleeping and they were afraid to wake him due to fear of the monarchy. They went and informed Bathsheba his mother and she went and woke him and rebuked him. That is what is written: “The oration with which his mother admonished him” (Proverbs 31:1).
Rabbi Yoḥanan said: It teaches that his mother bent him over a post and said to him: “What, my son?” (Proverbs 31:2) – everyone knows that your father was God-fearing. Now, this is what they will say: Bathsheba his mother caused him to do thus. “What, son of my womb?” (Proverbs 31:2) – all the women of your father’s household, once they became pregnant, they would never see the face of the king, but I forced my way and entered so that my son would be fair and agile.44The Rabbis say that relations during the last trimester are beneficial to the fetus. “And what, son of my vows?” (Proverbs 31:2) – all the women of your father’s household, when they would become pregnant they would vow and say: ‘Let me have a son who is worthy of kingship,’ but I vowed and said: ‘Let me have a son who will be quick and scholarly in Torah and worthy of prophecy.’ “Do not give your strength to women” (Proverbs 31:3) – you would be pursuing lewdness, as they agitate a man’s mind: “A companion of harlots will lose a fortune” (Proverbs 29:3). “Or let your ways destroy kings” (Proverbs 31:3); the Torah cautioned and said: “He shall not amass for himself many wives” (Deuteronomy 17:17). Be careful regarding these matters, as they destroy kings. “It is not for kings, Lemuel” (Proverbs 31:4); what [business] do you have with kings who say: ‘Why do we need God [lama lanu el],’ and [you] emulate their actions? “It is not for kings to drink wine” (Proverbs 31:4) – why do you liken yourself to kings who drink wine, become inebriated, and perform all kinds of acts of lewdness? Do not emulate their actions.
“Or for princes: Where is strong drink?” (Proverbs 31:4). Shall one for whom all the secrets of the world are revealed drink wine and become inebriated? “Lest he drink, and forget what was legislated [meḥukak]” (Proverbs 31:5) – Rabbi Shimon said: These are the words of the Torah that are inscribed [haḥakukim], and it is written among them: “You shall not commit adultery” (Exodus 20:13). “And subvert justice for all the children of the poor” (Proverbs 31:5), she [his mother] said to him: Justice was entrusted to the kingdom of the House of David, just as it is written: “House of David, so said the Lord: Adjudicate justice in the morning” (Jeremiah 21:12). If you drink wine and subvert justice for all the children of the poor, you will exonerate the guilty and convict the innocent. From here they said: A judge who drank a quarter log of wine shall not judge, likewise, a Sage who drank a quarter log of wine shall not issue a ruling.
“Give strong drink to the hopeless, and wine to embittered souls” (Proverbs 31:6). Rabbi Ḥanan said: Wine was created in this world only to pay a reward to the wicked in this world, as they are hopeless in the World to Come, and to comfort mourners. That is what is written: “And wine to embittered souls.” From here they said: All those executed by the court would be given undiluted wine to drink to addle their minds. That is what is written: “Give strong drink to the hopeless.” “Let him drink and forget his poverty, [and remember his misery no longer]” (Proverbs 31:7). Regarding the hopeless, it says that he will forget death, which is his poverty.45He has no reward after death. “And…his misery,” is said regarding the embittered soul; one whose sons and daughters die before him and his soul is embittered. The wine will cause his heart to rejoice and he will no longer remember his sorrow. “And remember his misery no longer,” these are his children, who are his misery, like that which we learned: “And our misery” (Deuteronomy 26:7), these are the children, just as it is stated: “Every son that is born [you shall cast into the Nile]” (Exodus 1:22).
“Open your mouth for the mute” (Proverbs 31:8), from here [we learn] that if there are none proffering a claim for an heir or for a purchaser, the court proffers a claim on their behalf. Alternatively, “open your mouth for the mute,” this relates to the orphans who do not know how to proffer a claim; moreover, they do not know their father’s business, that the court proffers a claim on their behalf. That is, “for the judgment for all whose lives are transitory [benei ḥalof]” (Proverbs 31:8), these are the children of [someone] dead who passed [sheḥalaf] and went to his eternal home. Another matter, they46The orphans themselves. are their father’s replacement [ḥilufei], just as it says: “For whom there is no replacement [ḥalifot]” (Psalms 55:20) – Rabbi Ḥanina said: This is one who does not leave a son after him. “Open your mouth, rule justly” (Proverbs 31:9), that you will not act in a matter that will teach [false] claims. “And the case of the poor and indigent” (Proverbs 31:9), just as it says: “You shall not distort the judgment of your indigent in his dispute” (Exodus 23:6). Another matter, these are the charities and the gifts to the poor, which is theirs by law, as you must take from the robber and give to them, to realize what is stated: “Do not rob the impoverished, as he is impoverished…” (Proverbs 22:22).
Another matter, “the words of Lemuel the king, the oration [masa] [with which his mother admonished him]” (Proverbs 31:1); this is the Torah that admonished Solomon, as it is called the mother [em] of those who study it, just as it says: “For if [im] you call for understanding” (Proverbs 2:3) – em is written.47The word im and the word em have the same Hebrew letters. Why are the words called masa?48Literally, a burden. It is because harsh matters will befall anyone who emulates the actions of Solomon. “What, my son [beri]?” (Proverbs 31:2). It does not say “what, beni,” but rather, “what beri.” These are the commands and the prohibitions in the Torah, which is called bar, just as it says: “Kiss bar, lest he become angry…” (Psalms 2:12), as all its matters are clear [barim]. It is regarding a prohibition in the Torah: “You shall not marry them; your daughter you shall not give to his son, [and his daughter you shall not take for your son]” (Deuteronomy 7:3), that it says this matter. It is because Solomon took from the daughters of the nations and married them, as it is stated: “King Solomon loved many…women… from the nations, regarding whom the Lord had said to the children of Israel: Do not consort with them, and they shall not consort with you, as they will sway [your heart after their gods; Solomon clung to them for love]” (I Kings 11:1–2). Ḥananya ben Rabbi Yehoshua said: It is for that reason that it said: “You shall not marry them.” Rabbi Shimon ben Yoḥai says: Actually “for love” [means] for harlotry.49Namely, he did not marry them. Rabbi Yosei bar Ḥalafta says: He did not require them to convert and to draw them near beneath the wings of Heaven.
“What, son of my womb [bitni]?” The Torah cautioned regarding a married woman. This is why beten is written here, as regarding an adulterer and an adulteress it is written: “Her belly [bitna] will distend…” (Numbers 5:27); “to cause a belly [beten] to distend…” (Numbers 5:22).
“What, son of my vows?” The Torah cautioned him not to drink wine so that he would not come to engage in harlotry. This why “my vows” is written here, corresponding to the portion of the nazirite that is written after the portion of the sota. In it, it is written: “When a man or a woman will articulate to take [a vow of a nazirite].” “Do not give your strength to women” (Proverbs 31:3) – after the Divine Spirit alluded to these three prohibitions,50Not to intermarry, not to commit adultery, and not to drink wine. it then detailed them specifically. That is what is written: “Do not give your strength to women,” corresponding to the foreign women whom he took and they diverted his heart from the Holy One blessed be He. “Your strength,” that is the strength of the Torah that said: “He shall not amass for himself many wives” (Deuteronomy 17:17), and he violated it.
“Or let your ways eradicate counsel [melakhin]” (Proverbs 31:3), the verse is speaking regarding harlotry with a married woman. That is what is written: “Or let your ways [udrakhekha] eradicate,” just as it says: “As all flesh has corrupted [its way [darko]]” (Genesis 6:12). “Eradicate” – matters of Torah that counsel you to good, just as it says: “Counsel and resourcefulness are mine” (Proverbs 8:14). Melakhin is nothing other than counsel, just as it says: “Therefore, king, let my counsel [milki] be acceptable to you” (Daniel 4:24). That is, “eradicate [lamḥot] counsel,” just as it says: “The [priest] shall write these curses [in the scroll, and he shall dissolve [umaḥa] them]” (Numbers 5:23).
“It is not for kings, Lemuel…” He was called by three names: Yedidya, Kohelet, and Solomon. Rabbi Yehoshua ben Levi said: Seven – [those three, and] Agur, ben Yakeh, Lemuel, Itiel. Rabbi Shmuel bar Naḥman said: His primary essence was three: Yedidya, Kohelet, and Solomon. Rabbi Shmuel bar Naḥman concedes regarding these four; that he was called by them as a nickname and [therefore] they require expounding. Agur, because he accumulated [agar] matters of Torah. Yakeh, because he expelled [heki] matters of Torah, like this bowl that is filled for a while and emptied after a while. Lemuel, as he whispered [nam] to God [lael]: ‘I can amass many wives and not sin.’ Itiel, as he said: ‘God [el] is with me [iti] and I will prevail.’ And it says: “It is not for kings, Lemuel.” The Torah said three matters regarding which kings were commanded: Not to amass many wives, not to amass many horses, and not to amass much gold and silver. They must not say [lomar] to God [lael] that they will amass and will not sin.
“It is not for kings to drink wine” (Proverbs 31:4). This is stated regarding the vow of the nazirite that is written after the portion of the sota, that kings must guard themselves from wine, and likewise princes, so they will not come to lewdness and render the world guilty. Why did it caution kings and princes alone? After all, everybody must be cautious regarding wine so they will not drink and be corrupted. It is, rather, because kings have the wherewithal to drink and do anything in transgression that they wish, and there is no one to reprimand them. “Lest he drink, and forget what was legislated [mekhukak]” (Proverbs 31:5); due to the wine that he drank, he will forget what the Torah commanded to the legislator [mekhokek]51This is a reference to Moses. See Deuteronomy 33:21. – the statutes of the Torah; that is the portion of the sota.
“And subvert justice for all the children of the poor” (Proverbs 31:5). This adulterer who goes to the married woman and she becomes pregnant from him, that mamzer52Any child born from a forbidden union that is punishable by karet. has no portion in the belongings of her husband, but he will receive a portion of his belongings with his [other, actual] sons because they think he is his son. Another matter, at times, the husband will not leave a son, and by Torah law, the inheritance then goes to his brothers. But this mamzer will inherit his belongings, as they think he is his son, and [this] will subvert justice for all the children of the poor. That is why after the sota, the Torah cautioned regarding the law of the nazirite, as wine causes the adulterer and the adulteress to sin. That is what is written: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord].”
From where is it derived that Solomon later conceded?53That he should not have drunk. It is as it is stated: “I am a greater fool than a man [ish]” (Proverbs 30:2) – this is Noah, as it is written: “Noah, the man [ish] [of the soil], began [and he planted a vineyard]” (Genesis 9:20) – by means of wine he was cursed,54Since his descendants were cursed as a result of his drunkenness , it is as though he was cursed (Etz Yosef). but I [Solomon] did not learn from him. “And the understanding of man [adam] is not mine” (Proverbs 30:2) – this is Adam the first man, who, by means of the wine that he drank, the entire world was cursed because of him, as Rabbi Avin said: Eve poured wine for Adam and he drank, as it is stated: “The woman saw [vatereh] that the tree was good for eating…” (Genesis 3:6), and it is written: “Do not look at [tereh] wine in its redness” (Proverbs 23:31). “I have not learned wisdom” (Proverbs 30:3) – from the wisdom of the Torah, as everywhere that wine is written, it makes an impression. “Nor do I know sacred knowledge” (Proverbs 30:3). One who seeks to sanctify himself so he will not sin with harlotry, shall abstain from wine. I was corrupted with harlotry, but now “I know sacred knowledge.” That is why the portion of the nazirite is stated after sota.
The Rabbis said: Pharaoh’s daughter introduced to him one thousand types of song, and he commanded them to be sung before him that night. She would say to him: ‘This is the way they sing before such-and-such idol, and that is the way they sing before such-and-such idol.’ What did Pharaoh’s daughter do? She spread a hanging over him and affixed on it all sorts of gems and jewels that shone like stars and constellations, and any time Solomon would seek to rise, he would see the stars and constellations and he slept until the fourth hour of the day. Rabbi Levi said: On that day, the daily offering was sacrificed at the fourth hour. Regarding that hour, we learned: There was an incident and the daily morning offering was sacrificed at the fourth hour. Israel were saddened, as it was the day of the dedication of the Temple, but they were unable to do anything because Solomon was sleeping and they were afraid to wake him due to fear of the monarchy. They went and informed Bathsheba his mother and she went and woke him and rebuked him. That is what is written: “The oration with which his mother admonished him” (Proverbs 31:1).
Rabbi Yoḥanan said: It teaches that his mother bent him over a post and said to him: “What, my son?” (Proverbs 31:2) – everyone knows that your father was God-fearing. Now, this is what they will say: Bathsheba his mother caused him to do thus. “What, son of my womb?” (Proverbs 31:2) – all the women of your father’s household, once they became pregnant, they would never see the face of the king, but I forced my way and entered so that my son would be fair and agile.44The Rabbis say that relations during the last trimester are beneficial to the fetus. “And what, son of my vows?” (Proverbs 31:2) – all the women of your father’s household, when they would become pregnant they would vow and say: ‘Let me have a son who is worthy of kingship,’ but I vowed and said: ‘Let me have a son who will be quick and scholarly in Torah and worthy of prophecy.’ “Do not give your strength to women” (Proverbs 31:3) – you would be pursuing lewdness, as they agitate a man’s mind: “A companion of harlots will lose a fortune” (Proverbs 29:3). “Or let your ways destroy kings” (Proverbs 31:3); the Torah cautioned and said: “He shall not amass for himself many wives” (Deuteronomy 17:17). Be careful regarding these matters, as they destroy kings. “It is not for kings, Lemuel” (Proverbs 31:4); what [business] do you have with kings who say: ‘Why do we need God [lama lanu el],’ and [you] emulate their actions? “It is not for kings to drink wine” (Proverbs 31:4) – why do you liken yourself to kings who drink wine, become inebriated, and perform all kinds of acts of lewdness? Do not emulate their actions.
“Or for princes: Where is strong drink?” (Proverbs 31:4). Shall one for whom all the secrets of the world are revealed drink wine and become inebriated? “Lest he drink, and forget what was legislated [meḥukak]” (Proverbs 31:5) – Rabbi Shimon said: These are the words of the Torah that are inscribed [haḥakukim], and it is written among them: “You shall not commit adultery” (Exodus 20:13). “And subvert justice for all the children of the poor” (Proverbs 31:5), she [his mother] said to him: Justice was entrusted to the kingdom of the House of David, just as it is written: “House of David, so said the Lord: Adjudicate justice in the morning” (Jeremiah 21:12). If you drink wine and subvert justice for all the children of the poor, you will exonerate the guilty and convict the innocent. From here they said: A judge who drank a quarter log of wine shall not judge, likewise, a Sage who drank a quarter log of wine shall not issue a ruling.
“Give strong drink to the hopeless, and wine to embittered souls” (Proverbs 31:6). Rabbi Ḥanan said: Wine was created in this world only to pay a reward to the wicked in this world, as they are hopeless in the World to Come, and to comfort mourners. That is what is written: “And wine to embittered souls.” From here they said: All those executed by the court would be given undiluted wine to drink to addle their minds. That is what is written: “Give strong drink to the hopeless.” “Let him drink and forget his poverty, [and remember his misery no longer]” (Proverbs 31:7). Regarding the hopeless, it says that he will forget death, which is his poverty.45He has no reward after death. “And…his misery,” is said regarding the embittered soul; one whose sons and daughters die before him and his soul is embittered. The wine will cause his heart to rejoice and he will no longer remember his sorrow. “And remember his misery no longer,” these are his children, who are his misery, like that which we learned: “And our misery” (Deuteronomy 26:7), these are the children, just as it is stated: “Every son that is born [you shall cast into the Nile]” (Exodus 1:22).
“Open your mouth for the mute” (Proverbs 31:8), from here [we learn] that if there are none proffering a claim for an heir or for a purchaser, the court proffers a claim on their behalf. Alternatively, “open your mouth for the mute,” this relates to the orphans who do not know how to proffer a claim; moreover, they do not know their father’s business, that the court proffers a claim on their behalf. That is, “for the judgment for all whose lives are transitory [benei ḥalof]” (Proverbs 31:8), these are the children of [someone] dead who passed [sheḥalaf] and went to his eternal home. Another matter, they46The orphans themselves. are their father’s replacement [ḥilufei], just as it says: “For whom there is no replacement [ḥalifot]” (Psalms 55:20) – Rabbi Ḥanina said: This is one who does not leave a son after him. “Open your mouth, rule justly” (Proverbs 31:9), that you will not act in a matter that will teach [false] claims. “And the case of the poor and indigent” (Proverbs 31:9), just as it says: “You shall not distort the judgment of your indigent in his dispute” (Exodus 23:6). Another matter, these are the charities and the gifts to the poor, which is theirs by law, as you must take from the robber and give to them, to realize what is stated: “Do not rob the impoverished, as he is impoverished…” (Proverbs 22:22).
Another matter, “the words of Lemuel the king, the oration [masa] [with which his mother admonished him]” (Proverbs 31:1); this is the Torah that admonished Solomon, as it is called the mother [em] of those who study it, just as it says: “For if [im] you call for understanding” (Proverbs 2:3) – em is written.47The word im and the word em have the same Hebrew letters. Why are the words called masa?48Literally, a burden. It is because harsh matters will befall anyone who emulates the actions of Solomon. “What, my son [beri]?” (Proverbs 31:2). It does not say “what, beni,” but rather, “what beri.” These are the commands and the prohibitions in the Torah, which is called bar, just as it says: “Kiss bar, lest he become angry…” (Psalms 2:12), as all its matters are clear [barim]. It is regarding a prohibition in the Torah: “You shall not marry them; your daughter you shall not give to his son, [and his daughter you shall not take for your son]” (Deuteronomy 7:3), that it says this matter. It is because Solomon took from the daughters of the nations and married them, as it is stated: “King Solomon loved many…women… from the nations, regarding whom the Lord had said to the children of Israel: Do not consort with them, and they shall not consort with you, as they will sway [your heart after their gods; Solomon clung to them for love]” (I Kings 11:1–2). Ḥananya ben Rabbi Yehoshua said: It is for that reason that it said: “You shall not marry them.” Rabbi Shimon ben Yoḥai says: Actually “for love” [means] for harlotry.49Namely, he did not marry them. Rabbi Yosei bar Ḥalafta says: He did not require them to convert and to draw them near beneath the wings of Heaven.
“What, son of my womb [bitni]?” The Torah cautioned regarding a married woman. This is why beten is written here, as regarding an adulterer and an adulteress it is written: “Her belly [bitna] will distend…” (Numbers 5:27); “to cause a belly [beten] to distend…” (Numbers 5:22).
“What, son of my vows?” The Torah cautioned him not to drink wine so that he would not come to engage in harlotry. This why “my vows” is written here, corresponding to the portion of the nazirite that is written after the portion of the sota. In it, it is written: “When a man or a woman will articulate to take [a vow of a nazirite].” “Do not give your strength to women” (Proverbs 31:3) – after the Divine Spirit alluded to these three prohibitions,50Not to intermarry, not to commit adultery, and not to drink wine. it then detailed them specifically. That is what is written: “Do not give your strength to women,” corresponding to the foreign women whom he took and they diverted his heart from the Holy One blessed be He. “Your strength,” that is the strength of the Torah that said: “He shall not amass for himself many wives” (Deuteronomy 17:17), and he violated it.
“Or let your ways eradicate counsel [melakhin]” (Proverbs 31:3), the verse is speaking regarding harlotry with a married woman. That is what is written: “Or let your ways [udrakhekha] eradicate,” just as it says: “As all flesh has corrupted [its way [darko]]” (Genesis 6:12). “Eradicate” – matters of Torah that counsel you to good, just as it says: “Counsel and resourcefulness are mine” (Proverbs 8:14). Melakhin is nothing other than counsel, just as it says: “Therefore, king, let my counsel [milki] be acceptable to you” (Daniel 4:24). That is, “eradicate [lamḥot] counsel,” just as it says: “The [priest] shall write these curses [in the scroll, and he shall dissolve [umaḥa] them]” (Numbers 5:23).
“It is not for kings, Lemuel…” He was called by three names: Yedidya, Kohelet, and Solomon. Rabbi Yehoshua ben Levi said: Seven – [those three, and] Agur, ben Yakeh, Lemuel, Itiel. Rabbi Shmuel bar Naḥman said: His primary essence was three: Yedidya, Kohelet, and Solomon. Rabbi Shmuel bar Naḥman concedes regarding these four; that he was called by them as a nickname and [therefore] they require expounding. Agur, because he accumulated [agar] matters of Torah. Yakeh, because he expelled [heki] matters of Torah, like this bowl that is filled for a while and emptied after a while. Lemuel, as he whispered [nam] to God [lael]: ‘I can amass many wives and not sin.’ Itiel, as he said: ‘God [el] is with me [iti] and I will prevail.’ And it says: “It is not for kings, Lemuel.” The Torah said three matters regarding which kings were commanded: Not to amass many wives, not to amass many horses, and not to amass much gold and silver. They must not say [lomar] to God [lael] that they will amass and will not sin.
“It is not for kings to drink wine” (Proverbs 31:4). This is stated regarding the vow of the nazirite that is written after the portion of the sota, that kings must guard themselves from wine, and likewise princes, so they will not come to lewdness and render the world guilty. Why did it caution kings and princes alone? After all, everybody must be cautious regarding wine so they will not drink and be corrupted. It is, rather, because kings have the wherewithal to drink and do anything in transgression that they wish, and there is no one to reprimand them. “Lest he drink, and forget what was legislated [mekhukak]” (Proverbs 31:5); due to the wine that he drank, he will forget what the Torah commanded to the legislator [mekhokek]51This is a reference to Moses. See Deuteronomy 33:21. – the statutes of the Torah; that is the portion of the sota.
“And subvert justice for all the children of the poor” (Proverbs 31:5). This adulterer who goes to the married woman and she becomes pregnant from him, that mamzer52Any child born from a forbidden union that is punishable by karet. has no portion in the belongings of her husband, but he will receive a portion of his belongings with his [other, actual] sons because they think he is his son. Another matter, at times, the husband will not leave a son, and by Torah law, the inheritance then goes to his brothers. But this mamzer will inherit his belongings, as they think he is his son, and [this] will subvert justice for all the children of the poor. That is why after the sota, the Torah cautioned regarding the law of the nazirite, as wine causes the adulterer and the adulteress to sin. That is what is written: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord].”
From where is it derived that Solomon later conceded?53That he should not have drunk. It is as it is stated: “I am a greater fool than a man [ish]” (Proverbs 30:2) – this is Noah, as it is written: “Noah, the man [ish] [of the soil], began [and he planted a vineyard]” (Genesis 9:20) – by means of wine he was cursed,54Since his descendants were cursed as a result of his drunkenness , it is as though he was cursed (Etz Yosef). but I [Solomon] did not learn from him. “And the understanding of man [adam] is not mine” (Proverbs 30:2) – this is Adam the first man, who, by means of the wine that he drank, the entire world was cursed because of him, as Rabbi Avin said: Eve poured wine for Adam and he drank, as it is stated: “The woman saw [vatereh] that the tree was good for eating…” (Genesis 3:6), and it is written: “Do not look at [tereh] wine in its redness” (Proverbs 23:31). “I have not learned wisdom” (Proverbs 30:3) – from the wisdom of the Torah, as everywhere that wine is written, it makes an impression. “Nor do I know sacred knowledge” (Proverbs 30:3). One who seeks to sanctify himself so he will not sin with harlotry, shall abstain from wine. I was corrupted with harlotry, but now “I know sacred knowledge.” That is why the portion of the nazirite is stated after sota.
Bamidbar Rabbah
“From wine and intoxicating drink he shall abstain: vinegar of wine and vinegar of intoxicating drink he shall not drink; he shall not drink anything in which grapes were soaked, and grapes, fresh or dried, he shall not eat” (Numbers 6:3).
“From wine and intoxicating drink…” – that is what is written: “Woe, the valiant to drink wine…who vindicate the wicked following a bribe…” (Isaiah 5:22–23). There it is written: “Happy are you, land, that your king is a free man” (Ecclesiastes 10:17). When is the land characterized as happy? It is when its king engages in Torah, as it is stated: “The tablets were the work of God [and the writing was the writing of God, engraved [ḥarut] on the tablets]” (Exodus 32:16) – do not read it as ḥarut, but rather, as ḥerut, freedom, as one is a free man [ben ḥorin] only when one engages in Torah study. “And your princes dine at the proper time” (Ecclesiastes 10:17), as they set fixed times for Torah and they eat thereafter, to realize what is stated: “Go, eat your bread with joy, and drink your wine with a good heart, as God has already accepted your actions” (Ecclesiastes 9:7). That is what is written thereafter: “In valor and not in drunkenness” (Ecclesiastes 10:17), with the valor of Torah, not with the drunkenness of wine. That is why Isaiah said: The valor of Torah is characterized with “happy” (Ecclesiastes 10:17), but the valor of wine is with “woe,” – “woe, the valiant to drink wine” (Isaiah 5:22). Likewise it says: “To whom, woe? To whom, alas…. To those who linger over wine” (Proverbs 23:29–30). “And capable men [anshei ḥayil] to mix intoxicating drink” (Isaiah 5:22). There it is written: “You shall identify from among the people [capable men [anshei ḥayil]]…They shall judge the people…” (Exodus 18:21–22). But these are capable men only to mix intoxicating drink, just as it says: “To those who come to assess the mixture” (Proverbs 23:30). What is “to mix intoxicating drink”? They would mix strong wine with weak wine in order to become inebriated with it. There was an incident involving a group of dissolute men, who would eat and drink until midnight but would not become inebriated. Wine was brought to them; they said mix wine with wine. They did so until the wine entered them. They arose and struck one another in a drunken state. Their cry circulated throughout the city. The constable came, apprehended them, transferred them to the custody of the kingdom, and they were all eliminated. What caused this to befall them? It was the wine that they were drinking. In their regard it is stated: “To those who come to assess the mixture” – the mixture is nothing other than wine mixed with wine. That is, “and capable men to mix intoxicating drink.” On account of this they forget the Torah and corrupt the law, as it is written thereafter: “Who vindicate the wicked following a bribe” (Isaiah 5:23), and it says: “Lest he drink, and forget what was legislated” (Proverbs 31:5) – he will forget the Torah that was given by means of the lawgiver, this is Moses, as it is stated: “As there the lawgiver’s plot is hidden” (Deuteronomy 33:21). What is written? “And subvert justice for all the children of the poor” (Proverbs 31:5).
Wine and knowledge are likened to the Pleiades and Scorpio. Whenever the Pleiades are visible in the sky, Scorpio is not visible in the sky, and when Scorpio is visible, the Pleiades are not visible. So, wine is likened to Scorpio, and knowledge is likened to the Pleiades. Just as the scorpion strikes with its tail, so, wine, strikes in its aftermath, as it is stated: “At its end, it bites like a serpent” (Proverbs 23:32). Just as the Pleiades ripens fruits and provides them with flavor, so, knowledge provides flavor and fragrance to a person’s words. Wine enters, knowledge exits. Any place there is wine, there is no knowledge. Wine enters, a secret emerges; the numerical value of wine [yayin] is seventy84Yod – 10, yod – 10, nun – 50 = 70. and the numerical value of secret [sod] is seventy.85Samekh – 60, vav – 6, dalet – 4 = 70.
Knowledge is divided into four portions; two in the two kidneys, one portion in the mouth, and one portion in the heart. From where is it derived that two portions of wisdom are in the two kidneys? It is as it is stated: “Who set wisdom in obscurity [batuḥot]?” (Job 38:36). These are the kidneys, that are obscured [tuḥot] in the body. And one portion in the heart, as it is stated: “Inform me of wisdom in the closed place” (Psalms 51:8). And one portion in the mouth, as it is stated: “My mouth will speak wisdom” (Psalms 49:4). Wisdom was placed in these four receptacles and, corresponding to them, the Sages established the measure of inebriation in four receptacles, each containing a quarter log of undiluted wine, which constitute four cups.86Of wine diluted in the customary manner. If a person drank one cup, which is a quarter log, one-quarter of his knowledge has departed. If he drank two cups, two portions of his knowledge have departed. If he drank three cups, three portions of his knowledge have departed, and his heart is confused. Immediately, he begins speaking inappropriately. If he drank the fourth cup, all of his knowledge has departed. Both his kidneys have gone mad, his heart is confused, and the tongue ceases. He seeks to speak but cannot. Instead, his tongue is despondent.
This is why they said that a priest who drank a quarter log of wine was disqualified from Temple service, and an Israelite who drank a quarter log of wine was disqualified from serving as a judge. This is to teach you that no good emerges from wine. That is what is written: “From wine and intoxicating drink he shall abstain: vinegar…” – due to inebriation. Why did the Torah prohibit “anything in which grapes were soaked,” that he would not become inebriated from them? Eating anything that emerges from the grapevine is also prohibited; things from which he would not become inebriated. Why? From here one learns that a person is obligated to distance himself from impropriety, and from anything resembling impropriety, and from anything that resembles anything that resembles it. From here one learns that the Torah established a fence surrounding its matters. There we learned: Be measured in judgment, establish many students, and establish a fence around the Torah (Mishna Avot 1:1).
How does a person establish a fence around his matters, like the Torah did around its matters? It says: “To a woman in her menstrual impurity you shall not approach” (Leviticus 18:19). May one, perhaps, hug her, kiss her, or speak idle matters with her? The verse states: “You shall not approach.” May she, perhaps, sleep with him on the bed clothed? The verse states: “You shall not approach.” May she, perhaps, wash her face and line her eyes, and may he take a cup from her? The verse states: “And one who is afflicted with her menstruation [benidata]…” (Leviticus 15:33), as long as she is afflicted, she shall be ostracized [benidui].87From her husband. From here they said: Any woman who makes herself repulsive during the days of her menstruation, the Sages are pleased with her. But any woman who adorns herself during the days of her menstruation, the Sages are not pleased with her.
It says: “Any man shall not approach his kin [to uncover nakedness]” (Leviticus 18:6). From here they said: A man may not enter into seclusion with any women at an inn, even with his sister, even with his daughter, and even with his mother-in-law, due to the [potential] allegations of the people [there]. One may not converse with a woman in the marketplace, even with one’s wife, and it goes without saying with another woman, due to the allegations of the people. Here, it is stated regarding his kin: “You shall not approach [tikrevu], and elsewhere it says: “You shall not approach [tikrav]” (Leviticus 18:19) – to a matter that brings one to a matter of transgression, you shall not approach; distance yourself from impropriety and from anything that resembles impropriety. For, so said the Sages: Distance yourself from a minor sin, lest it bring you to a major one; run to fulfill a minor mitzva, as it will bring you to a major one.
“At its end, it bites like a serpent” – just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17), likewise, due to wine, one-third of the world was cursed, as it is stated: “Noah awoke from his wine…. He said: Cursed is Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18).
Just as this adder sets aside between life and death, so wine sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship. That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10).
Likewise, it says: “He shall not drink anything in which grapes were soaked…from anything that may be derived from the grapevine…” (Number 6:3–4). The Torah established a fence surrounding its matters, that one may not eat and may not drink from anything that is made from the grapevine, so that he will not come to drink. The parable says: ‘Go, go,’ one says to the nazirite, ‘around, around; do not approach the vineyard.’ “From wine and intoxicating drink he shall abstain,” even if he said only: ‘Behold, I am a nazirite from wine,’ he is a full-fledged nazirite, as we found three matters are prohibited for a nazirite: Drinking wine, shaving hair, and becoming impure due to a dead person. Is one, perhaps, not a nazirite until he abstains from all of them? The verse states: “From wine and intoxicating drink he shall abstain” – even from one of the three, he is a nazirite. They said: One who says: ‘Behold I am a nazirite from the [grape] seeds, from the [grape] skins, from shaving, from impurity’ is a nazirite, and all the minutiae of the nazirite are incumbent upon him.
Rabbi Yosei HaGelili says: “From wine and intoxicating drink he shall abstain” – why did the verse repeat “wine and intoxicating drink”? Is wine not intoxicating drink, and is intoxicating drink not wine? Why did it do so? It is because it says: “You shall eat before the Lord your God, in the place that He will choose…the tithe of your grain, [your wine…]” (Deuteronomy 14:23), is it perhaps that even the nazirite is included? How then do I realize: “From wine and intoxicating drink he shall abstain”? It is with all other types of wine, with the exception of the wine of mitzva. Or, is it even with the wine of mitzva? How, then, do I realize the verse: “You shall eat before the Lord your God, in the place that He will choose…the tithe [of your grain, your wine…]”? It is regarding all other people, with the exception of the nazirite. The verse states: “From wine and intoxicating drink he shall abstain,” to render the wine of mitzva as wine that is optional.
Rabbi Elazar HaKapar says: “Wine,” this is diluted, “and intoxicating drink,” this is undiluted. Or, perhaps, it is that “wine,” this is undiluted; “and intoxicating drink,” this is diluted? The verse states: “Its libation is wine, one fourth of a hin…” (Leviticus 23:13), “Pour a libation of intoxicating drink […to the Lord]” (Numbers 28:7). You pour libations of undiluted wine, but you do not pour libations with diluted wine. Consequently, you must not say like the second formulation, but rather like the first formulation: “Wine,” this is diluted; “and intoxicating drink,” this is undiluted.
“He shall abstain [yazir]” – nezirut everywhere is nothing other than separation. Likewise, it says: “They shall abstain [veyinazeru] from the sacred items of the children of Israel” (Leviticus 22:2). And it says: “[You shall not…gather] the grapes that you left untended [nezirekha]” (Leviticus 25:5). And it says: “They separated themselves [vayinazeru] from me and turned to the shameful” (Hosea 9:10). And it says: “Shall I weep during the fifth month, abstaining [hinazer]?” (Zechariah 7:3). Consequently, nezirut everywhere is nothing other than separation. “He shall abstain” – do I hear, from his commerce and from his healing? The verse states: “He shall not drink” – drinking is forbidden to him, but his medical needs and his commerce are permitted.88He is allowed to sell wine, and place wine on a wound if necessary.
“Vinegar of wine and vinegar of intoxicating drink he shall not drink,” this tells that it rendered vinegar like wine in this regard, and the vinegar of a mitzva like the wine of a mitzva.89If he took a vow to drink vinegar and then vowed to become a nazirite, he cannot drink the vinegar.
“Anything in which…were soaked” – it tells that if one soaked grapes in water, its status is determined by the flavor.90If the water tastes like wine, it is prohibited for him. From here you expound to all Torah prohibitions: If what is derived from the vine, the prohibition of which is not an eternal prohibition,91The prohibitions of the nazirite are limited in time. At the time of the vow the person determines the amount of time that he will be a nazirite (with a thirty day minimum). and the prohibition of which is not a prohibition against benefit,92A nazirite may not drink wine, but he may benefit from wine. For example, he can sell wine. and there is dissolution of the prohibition,93A nazirite can have his vow abrogated if he has a sufficient reason. it rendered flavor the same as substance; the rest of the Torah prohibitions, prohibitions that are eternal, prohibitions that are prohibitive of benefit, and there is no dissolution of the prohibitions, is it not logical that we would render flavor the same as substance?
“And grapes,” in their plain sense; “fresh” to include the unripe; “or dried, he shall not eat,” to incur liability for this by itself, and for that by itself. From here you expound to all nazirite prohibitions. If, here, where it is one species with two names, one incurs liability for this by itself and for that by itself, so, too, in all cases where there is one species with two names, one incurs liability for this by itself and for that by itself.94If he was warned not to eat grapes and nevertheless ate fresh grapes and dried grapes, he gets punished twice, once for eating fresh grapes and once for eating dried grapes. This comes to include new wine and grapes, that he incurs liability for two.
“From wine and intoxicating drink…” – that is what is written: “Woe, the valiant to drink wine…who vindicate the wicked following a bribe…” (Isaiah 5:22–23). There it is written: “Happy are you, land, that your king is a free man” (Ecclesiastes 10:17). When is the land characterized as happy? It is when its king engages in Torah, as it is stated: “The tablets were the work of God [and the writing was the writing of God, engraved [ḥarut] on the tablets]” (Exodus 32:16) – do not read it as ḥarut, but rather, as ḥerut, freedom, as one is a free man [ben ḥorin] only when one engages in Torah study. “And your princes dine at the proper time” (Ecclesiastes 10:17), as they set fixed times for Torah and they eat thereafter, to realize what is stated: “Go, eat your bread with joy, and drink your wine with a good heart, as God has already accepted your actions” (Ecclesiastes 9:7). That is what is written thereafter: “In valor and not in drunkenness” (Ecclesiastes 10:17), with the valor of Torah, not with the drunkenness of wine. That is why Isaiah said: The valor of Torah is characterized with “happy” (Ecclesiastes 10:17), but the valor of wine is with “woe,” – “woe, the valiant to drink wine” (Isaiah 5:22). Likewise it says: “To whom, woe? To whom, alas…. To those who linger over wine” (Proverbs 23:29–30). “And capable men [anshei ḥayil] to mix intoxicating drink” (Isaiah 5:22). There it is written: “You shall identify from among the people [capable men [anshei ḥayil]]…They shall judge the people…” (Exodus 18:21–22). But these are capable men only to mix intoxicating drink, just as it says: “To those who come to assess the mixture” (Proverbs 23:30). What is “to mix intoxicating drink”? They would mix strong wine with weak wine in order to become inebriated with it. There was an incident involving a group of dissolute men, who would eat and drink until midnight but would not become inebriated. Wine was brought to them; they said mix wine with wine. They did so until the wine entered them. They arose and struck one another in a drunken state. Their cry circulated throughout the city. The constable came, apprehended them, transferred them to the custody of the kingdom, and they were all eliminated. What caused this to befall them? It was the wine that they were drinking. In their regard it is stated: “To those who come to assess the mixture” – the mixture is nothing other than wine mixed with wine. That is, “and capable men to mix intoxicating drink.” On account of this they forget the Torah and corrupt the law, as it is written thereafter: “Who vindicate the wicked following a bribe” (Isaiah 5:23), and it says: “Lest he drink, and forget what was legislated” (Proverbs 31:5) – he will forget the Torah that was given by means of the lawgiver, this is Moses, as it is stated: “As there the lawgiver’s plot is hidden” (Deuteronomy 33:21). What is written? “And subvert justice for all the children of the poor” (Proverbs 31:5).
Wine and knowledge are likened to the Pleiades and Scorpio. Whenever the Pleiades are visible in the sky, Scorpio is not visible in the sky, and when Scorpio is visible, the Pleiades are not visible. So, wine is likened to Scorpio, and knowledge is likened to the Pleiades. Just as the scorpion strikes with its tail, so, wine, strikes in its aftermath, as it is stated: “At its end, it bites like a serpent” (Proverbs 23:32). Just as the Pleiades ripens fruits and provides them with flavor, so, knowledge provides flavor and fragrance to a person’s words. Wine enters, knowledge exits. Any place there is wine, there is no knowledge. Wine enters, a secret emerges; the numerical value of wine [yayin] is seventy84Yod – 10, yod – 10, nun – 50 = 70. and the numerical value of secret [sod] is seventy.85Samekh – 60, vav – 6, dalet – 4 = 70.
Knowledge is divided into four portions; two in the two kidneys, one portion in the mouth, and one portion in the heart. From where is it derived that two portions of wisdom are in the two kidneys? It is as it is stated: “Who set wisdom in obscurity [batuḥot]?” (Job 38:36). These are the kidneys, that are obscured [tuḥot] in the body. And one portion in the heart, as it is stated: “Inform me of wisdom in the closed place” (Psalms 51:8). And one portion in the mouth, as it is stated: “My mouth will speak wisdom” (Psalms 49:4). Wisdom was placed in these four receptacles and, corresponding to them, the Sages established the measure of inebriation in four receptacles, each containing a quarter log of undiluted wine, which constitute four cups.86Of wine diluted in the customary manner. If a person drank one cup, which is a quarter log, one-quarter of his knowledge has departed. If he drank two cups, two portions of his knowledge have departed. If he drank three cups, three portions of his knowledge have departed, and his heart is confused. Immediately, he begins speaking inappropriately. If he drank the fourth cup, all of his knowledge has departed. Both his kidneys have gone mad, his heart is confused, and the tongue ceases. He seeks to speak but cannot. Instead, his tongue is despondent.
This is why they said that a priest who drank a quarter log of wine was disqualified from Temple service, and an Israelite who drank a quarter log of wine was disqualified from serving as a judge. This is to teach you that no good emerges from wine. That is what is written: “From wine and intoxicating drink he shall abstain: vinegar…” – due to inebriation. Why did the Torah prohibit “anything in which grapes were soaked,” that he would not become inebriated from them? Eating anything that emerges from the grapevine is also prohibited; things from which he would not become inebriated. Why? From here one learns that a person is obligated to distance himself from impropriety, and from anything resembling impropriety, and from anything that resembles anything that resembles it. From here one learns that the Torah established a fence surrounding its matters. There we learned: Be measured in judgment, establish many students, and establish a fence around the Torah (Mishna Avot 1:1).
How does a person establish a fence around his matters, like the Torah did around its matters? It says: “To a woman in her menstrual impurity you shall not approach” (Leviticus 18:19). May one, perhaps, hug her, kiss her, or speak idle matters with her? The verse states: “You shall not approach.” May she, perhaps, sleep with him on the bed clothed? The verse states: “You shall not approach.” May she, perhaps, wash her face and line her eyes, and may he take a cup from her? The verse states: “And one who is afflicted with her menstruation [benidata]…” (Leviticus 15:33), as long as she is afflicted, she shall be ostracized [benidui].87From her husband. From here they said: Any woman who makes herself repulsive during the days of her menstruation, the Sages are pleased with her. But any woman who adorns herself during the days of her menstruation, the Sages are not pleased with her.
It says: “Any man shall not approach his kin [to uncover nakedness]” (Leviticus 18:6). From here they said: A man may not enter into seclusion with any women at an inn, even with his sister, even with his daughter, and even with his mother-in-law, due to the [potential] allegations of the people [there]. One may not converse with a woman in the marketplace, even with one’s wife, and it goes without saying with another woman, due to the allegations of the people. Here, it is stated regarding his kin: “You shall not approach [tikrevu], and elsewhere it says: “You shall not approach [tikrav]” (Leviticus 18:19) – to a matter that brings one to a matter of transgression, you shall not approach; distance yourself from impropriety and from anything that resembles impropriety. For, so said the Sages: Distance yourself from a minor sin, lest it bring you to a major one; run to fulfill a minor mitzva, as it will bring you to a major one.
“At its end, it bites like a serpent” – just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17), likewise, due to wine, one-third of the world was cursed, as it is stated: “Noah awoke from his wine…. He said: Cursed is Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18).
Just as this adder sets aside between life and death, so wine sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship. That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10).
Likewise, it says: “He shall not drink anything in which grapes were soaked…from anything that may be derived from the grapevine…” (Number 6:3–4). The Torah established a fence surrounding its matters, that one may not eat and may not drink from anything that is made from the grapevine, so that he will not come to drink. The parable says: ‘Go, go,’ one says to the nazirite, ‘around, around; do not approach the vineyard.’ “From wine and intoxicating drink he shall abstain,” even if he said only: ‘Behold, I am a nazirite from wine,’ he is a full-fledged nazirite, as we found three matters are prohibited for a nazirite: Drinking wine, shaving hair, and becoming impure due to a dead person. Is one, perhaps, not a nazirite until he abstains from all of them? The verse states: “From wine and intoxicating drink he shall abstain” – even from one of the three, he is a nazirite. They said: One who says: ‘Behold I am a nazirite from the [grape] seeds, from the [grape] skins, from shaving, from impurity’ is a nazirite, and all the minutiae of the nazirite are incumbent upon him.
Rabbi Yosei HaGelili says: “From wine and intoxicating drink he shall abstain” – why did the verse repeat “wine and intoxicating drink”? Is wine not intoxicating drink, and is intoxicating drink not wine? Why did it do so? It is because it says: “You shall eat before the Lord your God, in the place that He will choose…the tithe of your grain, [your wine…]” (Deuteronomy 14:23), is it perhaps that even the nazirite is included? How then do I realize: “From wine and intoxicating drink he shall abstain”? It is with all other types of wine, with the exception of the wine of mitzva. Or, is it even with the wine of mitzva? How, then, do I realize the verse: “You shall eat before the Lord your God, in the place that He will choose…the tithe [of your grain, your wine…]”? It is regarding all other people, with the exception of the nazirite. The verse states: “From wine and intoxicating drink he shall abstain,” to render the wine of mitzva as wine that is optional.
Rabbi Elazar HaKapar says: “Wine,” this is diluted, “and intoxicating drink,” this is undiluted. Or, perhaps, it is that “wine,” this is undiluted; “and intoxicating drink,” this is diluted? The verse states: “Its libation is wine, one fourth of a hin…” (Leviticus 23:13), “Pour a libation of intoxicating drink […to the Lord]” (Numbers 28:7). You pour libations of undiluted wine, but you do not pour libations with diluted wine. Consequently, you must not say like the second formulation, but rather like the first formulation: “Wine,” this is diluted; “and intoxicating drink,” this is undiluted.
“He shall abstain [yazir]” – nezirut everywhere is nothing other than separation. Likewise, it says: “They shall abstain [veyinazeru] from the sacred items of the children of Israel” (Leviticus 22:2). And it says: “[You shall not…gather] the grapes that you left untended [nezirekha]” (Leviticus 25:5). And it says: “They separated themselves [vayinazeru] from me and turned to the shameful” (Hosea 9:10). And it says: “Shall I weep during the fifth month, abstaining [hinazer]?” (Zechariah 7:3). Consequently, nezirut everywhere is nothing other than separation. “He shall abstain” – do I hear, from his commerce and from his healing? The verse states: “He shall not drink” – drinking is forbidden to him, but his medical needs and his commerce are permitted.88He is allowed to sell wine, and place wine on a wound if necessary.
“Vinegar of wine and vinegar of intoxicating drink he shall not drink,” this tells that it rendered vinegar like wine in this regard, and the vinegar of a mitzva like the wine of a mitzva.89If he took a vow to drink vinegar and then vowed to become a nazirite, he cannot drink the vinegar.
“Anything in which…were soaked” – it tells that if one soaked grapes in water, its status is determined by the flavor.90If the water tastes like wine, it is prohibited for him. From here you expound to all Torah prohibitions: If what is derived from the vine, the prohibition of which is not an eternal prohibition,91The prohibitions of the nazirite are limited in time. At the time of the vow the person determines the amount of time that he will be a nazirite (with a thirty day minimum). and the prohibition of which is not a prohibition against benefit,92A nazirite may not drink wine, but he may benefit from wine. For example, he can sell wine. and there is dissolution of the prohibition,93A nazirite can have his vow abrogated if he has a sufficient reason. it rendered flavor the same as substance; the rest of the Torah prohibitions, prohibitions that are eternal, prohibitions that are prohibitive of benefit, and there is no dissolution of the prohibitions, is it not logical that we would render flavor the same as substance?
“And grapes,” in their plain sense; “fresh” to include the unripe; “or dried, he shall not eat,” to incur liability for this by itself, and for that by itself. From here you expound to all nazirite prohibitions. If, here, where it is one species with two names, one incurs liability for this by itself and for that by itself, so, too, in all cases where there is one species with two names, one incurs liability for this by itself and for that by itself.94If he was warned not to eat grapes and nevertheless ate fresh grapes and dried grapes, he gets punished twice, once for eating fresh grapes and once for eating dried grapes. This comes to include new wine and grapes, that he incurs liability for two.
Vayikra Rabbah
Rabbi Yudan said: During all the seven years that Solomon built the Temple, he did not drink wine. Once he had built it and married Bitya daughter of Pharaoh, that night he drank wine. There were two dances there, one a celebration for the building of the Temple and one a celebration for the daughter of Pharaoh. The Holy One blessed be He said: ‘Whose [dance] shall I accept, of these or of those?’ At that moment, it entered His mind to destroy Jerusalem. That is what is written: “For this city has been a cause of My wrath [api] and of My anger [from the day that they built it until this day, to remove it from My presence]” (Jeremiah 32:31). Rabbi Hillel bar Hileni said: This is like one who passes a filthy place and wrinkles his nose.15The Hebrew word api, my wrath, can also mean, my nose.
Rabbi Ḥonya said: Pharaoh’s daughter danced eighty kinds of dances that night. Solomon slept until four hours of the day, and the keys to the Temple were under his head. That is what we learned regarding the daily morning offering, that it was sacrificed at four hours.16Mishna Eduyot 6:1. Generally the daily morning offering would be offered at the very beginning of the morning (see Tamid chapter 3). However, since Solomon slept so late and he had the keys to the Temple, it was sacrificed on that day several hours later. His mother entered and rebuked him. Some say that Yerovam ben Nevat entered and rebuked him. How was he able to do so? Rabbi Ḥagai in the name of Rabbi Yitzḥak: He stood and assembled one thousand from his tribe and entered and rebuked him. That is what is written: “As Ephraim spoke there was trembling [retet]” (Hosea 13:1);17The numerical value of the Hebrew word retet is one thousand. as Yerovam spoke [he aroused] the trembling of Solomon.18Solomon trembled in anger at Yerovam’s rebuke. Alternatively, Yerovam trembled in anger as he rebuked Solomon. The Holy One blessed be He said to him: ‘Why are you rebuking him? He is a prince in Israel! As you live, I will give you a taste of his authority and you will be unable to bear it.’ Immediately, when he entered the kingship, “he became guilty through the Baal and he died” (Hosea 13:1).19When Yerovam became king over ten tribes, he introduced idolatry and thereby became liable to die.
The Rabbis say: Certainly, his mother rebuked him. She took her shoes and was slapping him with them this way and that, and she said to him: “What, my son [beri], and what, son of my womb?” (Proverbs 31:2). Rabbi Hoshaya said: “What, my son [beni]” is not written here, but rather, “what beri.” These are the commands and the prohibitions of the Torah, which is called bar, just as it says: “Yearn for bar” (Psalms 2:12), because all its matters are clear [barim]. “And what, son of my vows” (Proverbs 31:2) – she said to him: ‘My son, your father married many wives. When Natan the prophet came and said to him: “Behold, a son is born to you…for Solomon will be his name” (I Chronicles 22:9), each of them would say: ‘If I produce Solomon, I will sacrifice all the offerings in the Torah.’ Now, I have stood and my offerings are with me, and you are sleeping? “Do not give your strength to women, or your ways to that which destroys kings”’ (Proverbs 31:3). She said to him: ‘My son, the generation of the Flood was erased from the world because they were steeped in licentiousness.’
“It is not for kings, Lemoel” (Proverbs 31:4). Rabbi Yoḥanan said: Kingdom is not given to one who distances himself from the words of the Lord, but one who performs the word of God, he will be installed as king. “It is not for kings to drink wine” (Proverbs 31:4); let kings not drink wine, lest they forget and say like the one who said: “Who is God, that I should heed his voice?” (Exodus 5:2). “Or for princes: Where is [ei] strong drink?” (Proverbs 31:4). “O” is written;20The term “where is [ei]” is traditionally pronounced ei, but is actually written aleph vav, which is pronounced “o.” woe [oi], because of wine.
“Lest he drink and forget what was legislated” (Proverbs 31:5). Anyone who drinks much wine will ultimately forget the two hundred and forty-eight limbs that are in him. That is what is written: “Lest he drink and forget what was legislated [meḥukak].” Meḥukak is written [without a vav], and they are two hundred and forty-eight.21Mem – 40, ḥet – 8, kof – 100, kof – 100 = 248.
Rabbi Ḥanina bar Pappa said: The Holy One blessed be He said: ‘I had a great House and I destroyed it only due to wine.’ The Rabbis say: I had two princes and they died only due to wine, as Rabbi Yishmael taught: The two sons of Aaron died only because they entered intoxicated with wine…The Holy One blessed be He said: ‘Because in this world, wine is trouble for the world; in the future I will render it joy.’ That is what is written: “It will be on that day the mountains will drip with wine” (Joel 4:18).
Rabbi Ḥonya said: Pharaoh’s daughter danced eighty kinds of dances that night. Solomon slept until four hours of the day, and the keys to the Temple were under his head. That is what we learned regarding the daily morning offering, that it was sacrificed at four hours.16Mishna Eduyot 6:1. Generally the daily morning offering would be offered at the very beginning of the morning (see Tamid chapter 3). However, since Solomon slept so late and he had the keys to the Temple, it was sacrificed on that day several hours later. His mother entered and rebuked him. Some say that Yerovam ben Nevat entered and rebuked him. How was he able to do so? Rabbi Ḥagai in the name of Rabbi Yitzḥak: He stood and assembled one thousand from his tribe and entered and rebuked him. That is what is written: “As Ephraim spoke there was trembling [retet]” (Hosea 13:1);17The numerical value of the Hebrew word retet is one thousand. as Yerovam spoke [he aroused] the trembling of Solomon.18Solomon trembled in anger at Yerovam’s rebuke. Alternatively, Yerovam trembled in anger as he rebuked Solomon. The Holy One blessed be He said to him: ‘Why are you rebuking him? He is a prince in Israel! As you live, I will give you a taste of his authority and you will be unable to bear it.’ Immediately, when he entered the kingship, “he became guilty through the Baal and he died” (Hosea 13:1).19When Yerovam became king over ten tribes, he introduced idolatry and thereby became liable to die.
The Rabbis say: Certainly, his mother rebuked him. She took her shoes and was slapping him with them this way and that, and she said to him: “What, my son [beri], and what, son of my womb?” (Proverbs 31:2). Rabbi Hoshaya said: “What, my son [beni]” is not written here, but rather, “what beri.” These are the commands and the prohibitions of the Torah, which is called bar, just as it says: “Yearn for bar” (Psalms 2:12), because all its matters are clear [barim]. “And what, son of my vows” (Proverbs 31:2) – she said to him: ‘My son, your father married many wives. When Natan the prophet came and said to him: “Behold, a son is born to you…for Solomon will be his name” (I Chronicles 22:9), each of them would say: ‘If I produce Solomon, I will sacrifice all the offerings in the Torah.’ Now, I have stood and my offerings are with me, and you are sleeping? “Do not give your strength to women, or your ways to that which destroys kings”’ (Proverbs 31:3). She said to him: ‘My son, the generation of the Flood was erased from the world because they were steeped in licentiousness.’
“It is not for kings, Lemoel” (Proverbs 31:4). Rabbi Yoḥanan said: Kingdom is not given to one who distances himself from the words of the Lord, but one who performs the word of God, he will be installed as king. “It is not for kings to drink wine” (Proverbs 31:4); let kings not drink wine, lest they forget and say like the one who said: “Who is God, that I should heed his voice?” (Exodus 5:2). “Or for princes: Where is [ei] strong drink?” (Proverbs 31:4). “O” is written;20The term “where is [ei]” is traditionally pronounced ei, but is actually written aleph vav, which is pronounced “o.” woe [oi], because of wine.
“Lest he drink and forget what was legislated” (Proverbs 31:5). Anyone who drinks much wine will ultimately forget the two hundred and forty-eight limbs that are in him. That is what is written: “Lest he drink and forget what was legislated [meḥukak].” Meḥukak is written [without a vav], and they are two hundred and forty-eight.21Mem – 40, ḥet – 8, kof – 100, kof – 100 = 248.
Rabbi Ḥanina bar Pappa said: The Holy One blessed be He said: ‘I had a great House and I destroyed it only due to wine.’ The Rabbis say: I had two princes and they died only due to wine, as Rabbi Yishmael taught: The two sons of Aaron died only because they entered intoxicated with wine…The Holy One blessed be He said: ‘Because in this world, wine is trouble for the world; in the future I will render it joy.’ That is what is written: “It will be on that day the mountains will drip with wine” (Joel 4:18).