Talmud su Nazir 6:14

Who stated “they combine with one another”? Rebbi Meïr, since Rebbi Abbahu said in the name of Rebbi Joḥanan⁵⁶Quoted in Babli Avodah Zarah66a. In the printed version (not in the Munich ms.) “R. Jehudah in the name of R. Meïr”, a most unlikely text since R. Jehudah was half a generation older than R. Meïr.: The word of Rebbi Meïr is that all forbidden [foods] combine with one another to whip for them in the volume of an olive since it says: (Deut. 14:3) “You shall not eat any abomination⁵⁷There is one law which covers all forbidden food. Therefore, if somebody is warned not to eat any abomination he can be convicted if he ate the volume of an olive composed of several tiny pieces forbidden for different reasons..”

⁵⁴This paragraph, the only one in the present series, does not refer to the rules of holidays but to those of a nazir(Nazir6:3 Note 169). One of the obligations of the nazir is to let his hair grow; he is forbidden to tear out a single hair. Therefore it is a question whether he may rub his hair with coarse cloth (in this case Cilician, κιλίκιον). It is permitted only for persons with healthy hair. There are Tannaim who state that one separates with Cilician cloth, and there are Tannaim who state that one does not separate. Rav Ḥisda said, he who said one separates, for healthy {hair}; he who said one does not separate, for weak {hair}.

“A sunk branch which became separated.” Rebbi Yudan said, not only a sunk branch but even a tree¹³⁴A tree older than 3 years, full of fruits, becomes ‘orlah again if uprooted (with its roots exposed) and replanted, and the fruits will become forbidden if they grow by more than one 200th.; as Rebbi Assi said in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything¹³⁵Discussed in Ševi‘it 6:3, Note 113. The parallel statement in the Babli (Nazir 54b, Menaḥot 70a), R. Isaac in the name of R. Joḥanan, makes it clear that the onion was fully tithed before being replanted.. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if an onion which one uprooted and replanted grows roots he has to tithe for everything, but you should not say it applies to here also¹³⁶The quote from R. Joḥanan is correct, the inference is faulty; trees do not have the same rules as onions..

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir²¹⁸The question is raised about mazzot which were baked to be used with a thanksgiving offering (Lev. 7:12) or with the offerings required at the end of a vow of nazir(Num. 6:15) but were not used for that purpose, as implied by the text of the Mishnah. Babli 38a as Amoraic statement..The verse says, seven days you shall eat mazzot²¹⁹Ex. 12:15.; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days²²⁰Both kinds of bread may be eaten only on the day of the sacrifice and the following night; if it was intended not to be eaten for a longer period it may not be used even if it was not used for the original purpose.. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”²²¹The argument really goes the other way. Since the statement at the start of the paragraph (which also in the Yerushalmi seems to be Amoraic as shown by the expression שׁוֹנֶה instead of תַּנֵּי) uses a verse different from the one quoted in the preceding Tannaitic source, it follows that the verse quoted earlier is not applicable. The bread accompanying the animal sacrifices must be consumed at the place prescribed for consumption of the meat.. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir²²²While during the existence of the Sanctuary at Shilo or after the building of the Temple all sacrifices had to be offered at the place of the Sanctuary, before the building of the Sanctuary at Shiloh and after its destruction voluntary offerings could be given at private altars (“minor elevated places”) whereas obligatory offerings were restricted to altars erected at the place of the Tabernacle or the Ark of Covenant (“principal elevated places”, Gilgal, Nob, and Gibeon); Mishnah Megillah 1:13. Therefore there were times when thanksgiving offerings could be presented anywhere in the Land, but while making a vow of nazir was voluntary, once it was made the sacrifices of nezirut became mandatory.. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon²²³Not that they were sacrificed at Nob or Gibeon, but they were sacrificed at the time when Nob or Gibeon were principal elevated places, i. e., the sanctuary at Shiloh was presumed destroyed immediately after the purification sacrifice was offered. Since elevation and well-being offerings are by their nature voluntary (even though in this case they are obligatory), they can be offered at a local sanctuary and the accompanying bread eaten anywhere in the Land.. Rebbi Ḥananiah, Rebbi [Azariah]²²⁴It seems that this was his name; the spelling עֶזְרָה in the Leiden text is irregular since Ezra should be spelled with א. asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner²²⁵Well-being sacrifices mostly are voluntary; they can be offered at a local shrine according to all the rules spelled out in Lev. 3. But the holiday offering is obligatory; at a local shrine they cannot satisfy an obligation. Therefore the accompanying bread cannot be eaten at all places.? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place²²⁶But all other obligatory sacrifices can be brought locally, including two of the three sacrifices of the nazir.. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.²²⁷Mishnah Nazir 6:11 (Note 224). Therefore only the first sacrifice of the nazir is obligatory, the others together with the bread may be offered locally.”

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.

Rebbi Ḥiyya said that Rebbi Yasa asked: We have stated²²⁷Mishnah 6:2.: “The herald goes before him: ‘X ben Y is led to be stoned because he committed crime Z; U and V testified against him. Anybody who knows of his innocence shall come and argue.’ ” We inferred that he who hears from one who heard has to rend. Does he who hears from one who heard from one who heard have to rend²²⁸Does everybody who hears the herald have to rend his garment? Since this is not mentioned in the Mishnah, the implied answer to the question is negative.?