Talmud sobre Nazir 6:2

וְחַיָּב עַל הַיַּיִן בִּפְנֵי עַצְמוֹ, וְעַל הָעֲנָבִים בִּפְנֵי עַצְמָן, וְעַל הַחַרְצַנִּים בִּפְנֵי עַצְמָן, וְעַל הַזַּגִּים בִּפְנֵי עַצְמָן. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אֵינוֹ חַיָּב עַד שֶׁיֹּאכַל שְׁנֵי חַרְצַנִּים וְזַגָּן. אֵלּוּ הֵן חַרְצַנִּים וְאֵלּוּ הֵן זַגִּים, הַחַרְצַנִּים אֵלּוּ הַחִיצוֹנִים, הַזַּגִּים אֵלּוּ הַפְּנִימִים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, שֶׁלֹּא תִטְעֶה, כְּזוֹג שֶׁל בְּהֵמָה, הַחִיצוֹן זוֹג וְהַפְּנִימִי עִנְבָּל:

Y él es responsable por el vino en sí mismo, por las uvas en sí mismas, por los chartzanim en sí mismos y por los zagim en sí mismos. R. Elazar dice: No es responsable hasta que coma dos chartzanim (granos) y su zag (cascarilla), [está escrito (Números 6: 4): "desde chartzanim hasta zag", el mínimo de "chartzanim" es dos , para lo cual hay un zag. La halajá no está de acuerdo con R. Elazar b. Azaryah Pero si uno come de chartzan y zag, no recibe rayas hasta que come una aceituna. ¿Cuáles son "charzanim" y cuáles son "zagim"? Los chartzanim son los externos (la cáscara); el zagim, lo interno (los núcleos). Estas son las palabras de R. Yehudah. R. Yossi dice: No se equivoquen. [R. Yossi dio una señal para evitar un error.] Es como el zug (campana) de una bestia. La parte externa se llama "zug"; la parte interna, "inbal" (el badajo).

Jerusalem Talmud Orlah

MISHNAH: Leaves, shoots, vine sap, and the flower¹⁷⁸Definition of Maimonides, Arabic אַלפֻקָאח. He emphasized that חִצרִם “budding fruit” is forbidden. The same definition may be found in Arukh: “The state between budding of the flower and development of the fruit.” are permitted for ‘orlah, the Fourth Year, and a nazir¹⁷⁹He is forbidden (Num. 6:4) “anything made from the wine-vine”., but forbidden from a pagan sacred grove¹⁸⁰Anything used in pagan worship is permanently forbidden for all usufruct except the soil and what stands on it. Therefore the grove itself cannot be forbidden but everything taken from it is.. Rebbi Yose said, the flower is forbidden because it is a fruit. Rebbi Eliezer says, it is forbidden to use ‘orlah sap as curd. Rebbi Joshua said, I heard explicitly that one is permitted to use sap of leaves and sap of roots as curd. But the sap of unripe figs is forbidden because that is a fruit.
Anqoqlot¹⁹⁰Neither the meaning nor the etymology of this word are known as will be clear from the Halakhah. In the opinion of Arukh, the word designates the edible young shoots of the vine; this follows the Gaonic commentary of R. Nathan Av Hayeshivah who reads קנוקלות, or the reading of Or Zarua קנוקנות, “hairline sinews” (Babli Ḥulin 92b). This explanation is incompatible with the Yerushalmi. In the opinion of S. Krauss, the word is an expansion of עקל to which compare Arabic עקּל “to produce grapes”. The text of Sifra [Qedošim Parasha 3(3)] את ענקוקלות והבוסר also shows that ענקוקלות are misdeveloped grapes., the grape skins, the grape seeds, and the afterwine made from them, pomegranate skins and their flowers¹⁹¹The remainder of the flower visible at the tip of the outer skin., nut shells, and seeds¹⁹²Of any ‘orlah tree. are forbidden from ‘orlah, sacred groves, and for a nazir¹⁹³Only the first four items.. They are permitted in the fourth year¹⁹⁴Only fruits are forbidden unless redeemed.. Windfall¹⁹⁵Of fully formed fruits. is forbidden for all of these.
Rebbi Yose said, one may plant an ‘orlah shoot but not an ‘orlah nut because the latter is a fruit. Also, one does not graft with spathe¹⁸⁵Definition of Maimonides; Arabic טַלע. Arukh and Rashi, based on Gaonic sources, define as “dates that never ripen.” I. Löw (followed by S. Lieberman) takes it as the male flower which from an ‘orlah date palm may not be taken to hang into the branches of a female tree. of ‘orlah.

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