תלמוד על מכות 3:2

HALAKHAH: “An oath that I shall not drink,” etc. In this case⁴⁷In Mishnah 5., Rebbi Simeon declares not liable. Rebbi Simeon follows his own opinion, as we have stated there⁴⁸Mishnah Makkot3:2 Notes 27–32. Tevel is produce from which heave and the heave of tithe have not been removed, whose consumption except at harvest time is a deadly sin.: “How much does he have to eat from ṭevel to be liable? Rebbi Simeon says, anything⁴⁹In R. Simeon’s opinion, biblical prohibitions are absolute, but infringing on a prohibition in a minute amount, for edibles less than the size of an olive, does not trigger the obligation of a sacrifice. Babli 24a.; but the Sages say, the volume of an olive. Rebbi Simeon told them, do you not agree that one who eats an ant is liable? They told him, because it is a creature. He answered them, also a grain of wheat is a creature⁵⁰He does not defend his point of view but shows his opponents that even in their opinion a complete fruit or animal is biblically forbidden even if it is smaller than an olive but still visible with the naked eye. This is accepted as practice, cf. Berakhot6:1, Notes 14–18..” In Rebbi Joḥanan’s opinion, why does Rebbi Simeon declare not liable? Rebbi Ze`ira said, Rebbi Simeon follows his own opinion. It was stated in the name of Rebbi Simeon: You shall deprive yourselves⁵¹Lev. 16:29., of what is permitted to you, not of what is forbidden to you⁵²Eating non-kosher food violates a simple prohibition; breaking the fast on the Day of Atonement is a severe sin subjecting the unrepentant sinner to extirpation. R. Simeon declares eating non-kosher food on the Day of Atonement as violation of a simple prohibition (which if committed inadvertently does not make the perpetrator liable for a sacrifice). If the stringent prohibition of the Day of Atonement does not include forbidden food then an oath which never can lead to extirpation cannot include forbidden food either..