Od kiedy ponosi odpowiedzialność? Kiedy zjada pół manah (porcję) mięsa, [to, gdy mięso jest na wpół ugotowane, jak jedzą rabusie] i wypija pół kłody włoskiego wina, [wybrane wino, do którego się przyzwyczaił i do którego pije półrozcieńczone.] R. Yossi mówi: Mana mięsa i kłoda wina. [Halacha nie jest zgodna z R. Yossi.] (W następujących przypadkach nie staje się ben sorer umoreh): jeśli zjadł (mięso i wino) podczas posiłku micwowego; jeśli jadł w przerwie w miesiącu [Nawet jeśli podają tylko chleb i kaszę strączkową, a on przyniósł mięso i wino, ponieważ zajmuje się (wykonywaniem) micwy, nie przyzwyczai się do niej]; jeśli zjadł drugą dziesięcinę w Jerozolimie [ponieważ jest to zgodne z micwą, jest powiedziane w tym względzie (Księga Powtórzonego Prawa 14:26): „… z bydła, trzód, wina i mocnego napoju”, nie osiedli się do niego]; jeśli jadł padlinę i trefę, obrzydliwości i gady, [jest napisane (Księga Powtórzonego Prawa 21:20): „… nie zwracając uwagi na nasz głos”, a nie tego, który nawet nie zważa na głos Prawa]; jeśli zjadł tevel (pokarm bez pokrycia), pierwszą dziesięcinę, której terumah nie została wzięta, drugą dziesięcinę i hekdesz (pokarm poświęcony), które nie zostały odkupione; jeśli zjadł coś, co jest micwą [rabinów, wliczając w to posiłek pocieszenia żałobników. (Mogę bowiem przypuszczać, że „posiłek micwowy”, powyżej, odnosił się do Cohanim jedzącego dedykowany pokarm lub spożywanie baranka paschalnego)] i coś, co jest wykroczeniem [włączanie (spożywanie) wspólnego postu, zabronione przez rabinów ]; jeśli zjadł coś (wbrew woli rodziców), ale nie jadł mięsa; jeśli pił jakiś napój, ale nie pił wina—nie staje się ben sorer umoreh, dopóki nie zje mięsa i nie pije wina, o czym jest napisane (Powtórzonego Prawa 21:20): „żarłok i pożeracz”. I chociaż nie ma na to żadnego dowodu, znajduje to potwierdzenie w (Przysłów 23:20): „Nie bądźcie dla siebie wśród pożeraczy wina i żarłoków mięsa”.
Bartenura on Mishnah Sanhedrin
טרטימר – one-half a Maneh (according to Sanhedrin 70a), and that is meat that is cooked and not cooked (-semi-cooked), in the manner that the robbers eat.
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English Explanation of Mishnah Sanhedrin
Introduction
Mishnah two defines the actions that a son must take in order to be defined as “wayward and rebellious”.
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Bartenura on Mishnah Sanhedrin
מן היין האיטלקי – which is praiseworthy and prolongs [the meal] after it, and it is one that a person drinks mixed [with water] and not mixed [with water] (-semi-moxed).
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English Explanation of Mishnah Sanhedrin
This mishnah deals with what actions are required to make a child punishable as a wayward and rebellious son.
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Bartenura on Mishnah Sanhedrin
רבי יוסי אומר כו' – But the Halakha is not according to Rabbi Yosi.
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English Explanation of Mishnah Sanhedrin
When does he become liable [to be stoned]? Once he has eaten a tartemar of meat and drunk half a log of wine. Rabbi Yose said: “A maneh of meat and a log of wine. The child must eat a minimum amount of meat and drink a minimum amount of wine. This is proven at the end of the mishnah in sections 2g and 2gi. The verse from Deuteronomy states that the parents must accuse their child of being a glutton or a drunkard. The verses from Deuteronomy do not explain what these two terms mean. In the book of Proverbs it is stated that a glutton refers to one who eats too much meat and a drunkard is one who drinks too much wine. From here the mishnah concludes that the child must have drunk wine and eaten meat in order for him to be wayward and rebellious. The Rabbis disagree with regards to how much wine and meat he drank.
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Bartenura on Mishnah Sanhedrin
אבל בחבורת מצוה – in a meal [celebrating the performance] of a Mitzvah.
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English Explanation of Mishnah Sanhedrin
If he ate it in a company [celebrating] a religious act; or at a gathering for the purpose of intercalating the month; if he ate the second tithe in Jerusalem; if he ate the carrion or terefoth (meat that was not slaughtered in a kosher, abominable and creeping things, or untithed produce, or the first tithe from which terumah had not been separated, or unredeemed second tithe, or unredeemed sacred food; if his eating involved a religious act or a transgression; if he ate any food but did not eat meat or drank any drink but did not drink wine, he does not become a ‘stubborn and rebellious son, unless he eats meat and drinks wine, for it is written, “This our son is stubborn and rebellious, he will not obey our voice;] he is a glutton and a drunkard” (Deut. 21:20). Although there is no clear proof for this, there is at least a hint, as it is says, “Do not be among wine drinkers, among gluttonous meat eaters of flesh (Proverbs 23:20). This section lists all sorts of circumstances of eating and drinking that would not cause him to be a wayward and rebellious son. These circumstances can be divided into two types: 1) religious celebrations; 2) consumption of forbidden food. If he ate at a religious celebration he cannot be punished since it is praiseworthy to eat much wine and meat at such affairs. These types of affairs are listed in the first three clauses of the section. Second tithe, mentioned in section b, is consumed only in Jerusalem, and therefore by eating it there he is fulfilling a religious duty. Clauses c and d list several foods that are forbidden to be consumed, whether they are agricultural products who have not had the agricultural offerings separated from them (untithed produce, etc.), meat that was not slaughtered properly (carrion or terefoth) or animals that are forbidden to eat (abominable and creeping things). The Talmud explains that eating or drinking these things do not make one a wayward and rebellious son because the parents state, “He does not listen to our voice”, whereas one who eats these things doesn’t listen even to God’s voice. A wayward and rebellious son is only defiant to his parents but not to his entire religious obligation. Finally the mishnah reminds us that he must have eaten meat and drunk wine in order to become a wayward and rebellious son. Eating other food gluttonously and getting drunk off other beverages will not make a child liable to be punished as a wayward and rebellious son.
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Bartenura on Mishnah Sanhedrin
אבל עיבור החדש – even though we do not serve for that meal other than bread and pulse/beans/peas, and he offers meat and wine, since he is involved in performing a Mitzvah, he doesn’t continue.
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English Explanation of Mishnah Sanhedrin
Questions for Further Thought: • Can you detect a common denominator in the Rabbis understanding of the passage of the wayward and rebellious son? Of the strategies (listed in the introduction to yesterday’s mishnah) that the Rabbis used to deal with this difficult portion of the Torah, which one is employed in this mishnah and in the previous mishnah?
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Bartenura on Mishnah Sanhedrin
אבל מעשר שני בירושלים – since it is the manner of the Mitzvah, as it is written regarding the Second Tithe (Deuteronomy 14:26): “[And spend the money on anything you want] – cattle, sheep, wine or other intoxicant – [or anything you may desire….],” and he doesn’t continue.
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Bartenura on Mishnah Sanhedrin
נבילות וטריפות שקצים ורמשים – as it is written (Deuteronomy 21:20): “[This son of ours is disloyal and defiant;] he does not heed us…,” and it is not this, for even does not listen to the voice of God.
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Bartenura on Mishnah Sanhedrin
דבר שהוא מצוה – of the Rabbis, which includes comforting the bereaved, for if it were from the beginning of the Mishnah, I would think that an association formed for a religious duty, that is, Kohanim who eat their sacred portions or the consumption of the Passover offering.
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Bartenura on Mishnah Sanhedrin
ודבר שהוא עבירה – to include a community fast, whose prohibition is from the words of the Scribes.
