Speak to the Israelites and say to them: If any men or women explicitly utter a nazirite’s vow, to set themselves apart for יהוה,
they shall abstain from wine and any other intoxicant; they shall not drink vinegar of wine or of any other intoxicant, neither shall they drink anything in which grapes have been steeped, nor eat grapes fresh or dried.
Már Rási is említi, hogy a séchár szintén bort jelent itt:
מיין ושכר — Understand this as the Targum does: he shall abstain from new (יין) and old wine (שכר). The latter is called שכר, “intoxicating drink”, because wine makes one intoxicated when it is old.
Csak a bor a tilalmas, más ital nem. Noha a pászuk úgy hangzik (jájin veséchár), a talmudi hagyomány egybehangzó. TT lábjegyzeteiben kutatja az értelmét.
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A bor specialitását bizonyítandó források, amiket TT idéz:
lechery.
Wine and new wine destroy
The mind of
We learned in the mishna: One who recited: Who creates fruit of the tree, over fruits of the earth, did not fulfill his obligation. The Gemara asks: That is obvious, as fruits of the earth do not fall under the rubric of trees. Rav Naḥman bar Yitzḥak said: This ruling in the mishna is only necessary according to the opinion of Rabbi Yehuda, who said in another context that wheat is a type of tree, as we learned in a baraita: The tree from which Adam, the first man, ate, Rabbi Meir says: It was a vine, as nothing brings wailing and trouble upon man even today other than wine, as it is stated with regard to Noah: “And he drank from the wine and became drunk” (Genesis 9:21). Rabbi Neḥemya says: It was a fig tree, as with the object with which they were corrupted and sinned they were rehabilitated, as it is stated: “And they sewed together fig leaves and made for themselves loincloths” (Genesis 3:7). They must have taken the leaves from the tree closest at hand, the Tree of Knowledge. Rabbi Yehuda says: It was wheat, as, even today, the child does not know how to call his father and mother until he tastes the taste of grain.
Noha pozitívra is csak azt használjuk (pl. kidus).
Máshol milyen kontextusban fordul elő a jájin veséchár? (Ott világos, hogy nemcsak bor? Amúgy ha nemcsak bor, akkor miért kell eleve a bort külön kiemelni?)
Mózesnél a 40 éves vándorlás manna-emlékezete kapcsán:
you had no bread to eat and no wine or other intoxicant to drink—that you might know that I יהוה am your God.
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Áron fiai halála után a tilalom miatt:
Drink no wine or other intoxicant, you or your sons, when you enter the Tent of Meeting, that you may not die. This is a law for all time throughout the ages,
Názir 4-ben vita, hogy pontosan miről van szó – az egyik szerint a séchár mindenhol bor, a másik szerint itt ez, ott az.
And this is to the exclusion of the opinion of Rabbi Yehuda, as it is taught in a baraita that Rabbi Yehuda says: If one ate a dried fig from Ke’ila, and similarly if one drank honey or if one drank milk, which can dull the senses, and entered the Temple, he is liable for violating the prohibition against strong drink.
Rámbám psárája: megtiltja az alkoholos ávodát, de bediávád elfogadja, és nem számítja tórainak – így ő a pászukokat következesen értelmezi.
If a person is intoxicated from beverages other than wine, he is forbidden to enter the Temple. If he enters and performs service while intoxicated from other beverages - even if he is intoxicated from milk or figs - he is liable for lashes, but his service is valid, for one is liable for death only when drinking wine at the time of service and one does not invalidate service unless he is intoxicated from wine.
Slightly kapcsolódó, érdekes szugja ugyanonnan: semelyik kohén ne igyon bort (kifejezetten bort ír!), mert ha felépül a Szentély, mindenkire szükség lesz.
Biztatóan hangzik! De nem ezt paszkenoljuk.
Whenever a priest knows the watch from which he descends and the clan from which he descends, and he knows the day on which the members of his clan were scheduled to serve [in the Temple], he is forbidden to drink wine that entire day. If one knows from which watch he is descended, but does not know his clan, he is forbidden to drink wine the entire week during which his clan worked.
If [a priest] does not know [the identity of] his watch or his clan, the law would dictate that he should never be allowed to drink wine. Nevertheless, his difficulty leads to his solution and he is permitted to drink wine at all times, for he is not allowed to serve [in the Temple] until his clan and watch are established.
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From here the Sages stated: Even nowadays, after the destruction of the Temple, with regard to any priest who knows his priestly watch, in which his family served, and the watch of his patrilineal family, and he knows that the family of his forefathers was established as fit for the Temple service there, it is prohibited for him to drink wine that entire day, in the event that the Temple is rebuilt on that day and he will be called to return to the service. In the case of a priest who knows his priestly watch, i.e., the week of the year in which his family served, and does not know the watch of his patrilineal family, the day of the week that his family served, but he knows that the family of his forefathers was established there, it is prohibited for him to drink wine that entire week.
Kapcsolódó kérdés: hogyan lehet Purimkor ivási parancs, nyilvánvalóan nem fog két tefilá között kijózanodni, bejádájim elveszíti!
One is obligated to be intoxicated on Purim to the point where he does not know [the difference] between "accursed is Haman" and "blessed is Mordechai". Rema: Some say it is not necessary to become drunk so much, but rather to drink more than he is used to (Kol Bo), and to fall asleep, and while he sleeps he does not know [the difference] between "accursed is Haman" and "blessed is Mordechai" (Maharil). [There is no difference on Purim] between one who has more and one who has less, as long as his heart is directed to heaven. One should not fast on Purim, except for a fast for a [bad] dream, and see earlier Siman 568 and Siman 570. There are those who have the custom to dress in Shabbat/Yom Tov clothes on Purim, and that is correct (Maharil). We have the custom to make the Purim meal after the afternoon prayer, and pray the evening prayer at night. We pray the afternoon prayer while most of the day remains, and most of the meal needs to be during the day (Minhagim). And it should not be like those who have the custom to start close to evening, and most of the meal happens during the night of the 15th. When Purim falls out on Friday, they should have the meal in the morning because of honor for the Sabbath (Minhagim). And one who wants to [have his meal] every [Purim] in the morning is allowed to (T"H). Some say that there is [significance] to eating seeds on Purim as a remembrance for the seeds that Daniel and his friends ate in Babylonia (Kol Bo). It is good to delve a bit in Torah before one begins the meal, and a support for that is (Esther 8:16) "The Jews had light and happiness...", which we learn out "radiance" - that's Torah (Mahariv). One is obligated to drink a little and be a little happy on two days, the 14th and the 15th (Minhagim), and so is the custom. And some say that if one causes damage to his fellow through his happiness on Purim, he is exempt from restitution (Terumat HaDeshen, Part I 110). And see Terumat HaDeshen Laws of Damages.
Talán sogégnak számít és van tásluminja (beírtam ott kommentbe). Ez viszont nem segít a Smá ügyében, ami viszont tórai...
The Laws of One Who Drank [Wine] and One Who Is Drunk in [Regards to] Prayers, containing 3 s'ifim:
If one drank as much as a revi'it of wine, one may not pray [the Amidah] until [the effect of] one's wine passes. And if one drank more [than a revi'it]: if one is able to speak [as] before a king, if one prayed, one's prayer is [considered a] prayer; and if one is not able to speak [as] before a king, if one prayed, one's prayer is an abomination and one is required to go back and [pray again] when [the effect of] one's wine passes from one. And even if the time of prayer passed, one should make it up for it in the prayer that follows it, in accordance with the law of one who unintentional transgresses. Gloss: And the law of the Recitation of the Shema is the same as the law of [the Amidah] Prayer, but [regarding other] blessings, one may say them even though he is drunk (Mordechai, in the beginning of the chapter "Hadar" (Eruvin Chapter 6), and Hagahot Maimoniot on Chapter 4 of the Laws of Prayer).
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