אַשְׁרֵ֣יךְ אֶ֔רֶץ שֶׁמַּלְכֵּ֖ךְ בֶּן־חוֹרִ֑ים וְשָׂרַ֙יִךְ֙ בָּעֵ֣ת יֹאכֵ֔לוּ בִּגְבוּרָ֖ה וְלֹ֥א בַשְּׁתִֽי׃
Mapalad ka, O lupain, kapag ang iyong hari ay anak ng mga maharlika, at ang iyong mga prinsipe ay kumakain sa takdang panahon, nang may kalakasan at hindi sa paglalasing!
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.
Midrash Tehillim
To Solomon, give Your judgments, O God, and Your righteousness to the king. This is what the scripture says, "Say ye of the righteous, that it shall be well with him" (Isaiah 3:10). Rabbi Isaac Luria explains that who is called a righteous person? This is the Holy One, blessed be He, as it says, "For the Lord is righteous; He loves righteous deeds" (Psalms 11:7). Why do we say that if we have merit, He will give us from our own, but if not, He will give us from His own righteousness? Is there a greater righteous person than God? Therefore, we say, "Say ye of the righteous, that it shall be well with him." Another interpretation is that "Say ye of the righteous, that it shall be well with him." Rabbi Ibo said, at the time when God created the world, He looked at what He had made and saw that it was very good (Genesis 1:31). Rabbi Yosei bar Chanina said that when God wanted to send Moses to Egypt, Moses asked Him, "What is Your name?" God replied, "I am that I am" (Exodus 3:14). You find written three times: "I will be," said the Lord, "mercifully, I created the world, and mercifully I will govern it." When Moses went and asked them, "What should we say to the righteous one of the world, who is good?" They replied, "The righteous one is good, and thus it says (Psalms 136:1), 'Give thanks to the Lord.' Another explanation: 'The fruit of His deeds' refers only to those righteous ones who leave the fruit of their actions to their children. Even David left the fruit of his actions to his son Solomon, as it says (2 Samuel 8:15), 'David administered justice and righteousness.' And even regarding Solomon, it says (Psalms 72:1), 'Give Your judgments to the king,' which means 'Give your judgments.' David said before the Lord, 'Master of the universe, give Your judgments to the king.' Just as You judge without witnesses and without warning, so may Solomon judge without witnesses and without warning.' The Lord replied, 'By your life, that is what I do,' as it says (1 Chronicles 29:23), 'And Solomon sat on the throne of the Lord.' Is it possible for a person to sit on the throne of the Lord? Isn't it written (Daniel 7:9), 'Thrones were set up, and the Ancient of Days sat.' Rather, [it means] that he judged as His agent, without witnesses and without warning. This is the judgment of prostitutes, as it says (1 Kings 3:16): "Then two women who were prostitutes came to the king." Rav said they were spirits, and Shmuel said they were actual prostitutes. Rabbi Benjamin said in the name of Rabbi Yehuda that they were prostitutes who had come before the king to be judged, as it says (ibid. 22-23): "One woman said, 'Please, my lord, this woman and I live in the same house,' etc. And the other woman said, 'No, the living child is mine, and the dead child is yours.'" Rabbi Simon said that the judge must weigh their arguments, for since the king heard their case and ordered that the child be cut in two, he began to speak wisdom, saying, "The Holy One, blessed be He, foresaw that this judgment was to come before Him, therefore He created for man two eyes, two ears, two nostrils, two legs, and two hands." He began by saying, "Cut the living child in two," but Rabbi Elazar ben Rabbi Elai said, "If I had been there, I would have put the executioner's cord around his neck. It was not enough that one died, but he would have sentenced the other to death as well." When they saw the king's scepter, they began to say (Ecclesiastes 10:16): "Woe to you, O land, when your king is a child." But when he said, "Give the living child to her and do not kill him," a heavenly voice came forth and said, "She is his mother." When Israel saw this, they said (1 Kings 10:8), "Happy are your people! How blessed are these servants of yours, who stand before you always, listening to your wisdom!" Rabbi Elazar said, "God appeared in three places: in the court of Shem, as it says (Genesis 38:26), 'She is more righteous than I'; in the court of Samuel, as it says (1 Samuel 12:5), 'And they said, 'I am a witness in this matter.' In the court of Shlomo, as it is said (1 Kings 3:27), 'Do not kill him, he is his mother.' How did Shlomo know this, since it is possible that the women exchanged the babies, and only a bat kol came forth and said, 'She is his mother.'