משנה: הָיָה מְבַשֵּׁל אֶת הַשְּׁלָמִים אוֹ שׁוֹלְקָן וְכֹהֵן נוֹטֵל אֶת הַזְּרוֹעַ בְּשֵׁלָה מִן הָאַיִל. וְחַלַּת מַצָּה אַחַת מִן הַסַּל וּרְקִיק מַצָּה אֶחָד וְנוֹתֵן עַל כַּפֵּי הַנָּזִיר וּמְנִיפָן וְאַחַר כָּךְ הוּתַּר הַנָּזִיר לִשְׁתּוֹת בַּיַּיִן וְלִיטַּמֵּא לַמֵּתִים. רִבִּי שִׁמְעוֹן אוֹמֵר כֵּיוָן שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים הוּתַּר הַנָּזִיר לִשְׁתּוֹת בַּיַּיִן וּלְהִיטַּמֵּא לַמֵּתִים. MISHNAH: He cooked the well-being offering or scalded222Cf. Nedarim 6:1:1" href="/Jerusalem_Talmud_Nedarim.6.1.1">Nedarim 6:1, Note 1. it. A Cohen takes the cooked fore-leg of the ram, one unleavened loaf from the basket, and one unleavened thin bread, places it on the nazir’s hands and waves it223Numbers.6.19-20">Num. 6:19–20.. Afterwards the nazir is permitted to drink wine and to defile himself with the dead. Rebbi Simeon says, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself with the dead224In Numbers.6.20">v. 20, the note that the nazir is now permitted to drink wine is an appendix to the text which deals exclusively with the Cohen, not the nazir. Therefore, it remains unclear whether the nazir is permitted only after all ceremonies or after the start of the ceremonies, when one of the sacrifices was validated by having its blood sprinkled on the walls of the altar [Num. rabba 6(41)]..
הלכה: מַתְנִיתָא אָֽמְרָה. הַשָּׁלוּק קָרוּי מְבוּשָּׁל. דְּתַנִינָן. הָיָה מְבַשֵּׁל הַשְּׁלָמִים אוֹ שׁוֹלְקָן. וְקַרְייָה אָֽמְרָה שֶׁהַצְּלִי קָרוּי מְבוּשָּׁל. דִּכְתִיב וַיְבַשְּׁלוּ אֶת הַפֶּסַח בָּאֵשׁ. אִין תֵּימַר שְׁלֹּא כַהֲלָכָה. רִבִּי יוֹנָה בּוֹצְרַייָה אָמַר כַּמִּשְׁפָּט. וּמַתְנִיתָא אָֽמְרָה שֶׁהַשָּׁלוּק קָרוּי מְבוּשָּׁל. וְהָא תַנִּינָן. הַנּוֹדֵר מִן הַמְבוּשָּׁל מוּתָּר בַּצָּלִי וּבַשָּׁלוּק. אָמַר רִבִּי יוֹחָנָן. הָֽלְכוּ בַנְּדָרִים אַחַר לְשׁוֹן בְּנֵי אָדָם. אָמַר רִבִּי יֹאשִׁיָּה. הָֽלְכוּ בַנְּדָרִים אַחַר לְשׁוֹן תּוֹרָה. מַה נְפִיק מִבֵּינֵיהוֹן. אָמַר. קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם בַּחַג. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן אָסוּר בְּיוֹם טוֹב הָאַחֲרוֹן. עַל דַּעְתֵּיהּ דְּרִבִּי יֹאשַׁיָּה מוּתָּר. אוֹף רִבִּי אוֹשַׁעְיָה מוֹדֶה שֶׁהוּא אָסוּר. לֹא אָמַר רִבִּי יֹאשַׁיָּה אֶלָּא לְחוֹמָרִין. HALAKHAH: 225The following two paragraphs are from Nedarim 6:1:2-3" href="/Jerusalem_Talmud_Nedarim.6.1.2-3">Nedarim 6:1, Notes 6–14. A Mishnah states that scalding is called cooking, as we have stated: “If he cooked the well-being offering or scalded it7This paragraph and the next are from Šabbat 7:2 (9c, 1. 11 ff.), as will be seen in the commentary. The variant readings refer to that text. The introductory section is from Šabbat 7:1 (9a, 1. 20–24), the one variant in spelling there is noted by: א.
Mishnah Šabbat 7:2 states that on the Sabbath, 39 different activities are forbidden. This means that a person who violates the Sabbath unintentionally may be liable for up to 39 purification sacrifices. The question then appears whether in other cases multiple sacrifices also are necessary..” A verse [states] that “roasted” is called “cooked”: “They cooked the pesaḥ”, etc. If you say, against the rules, Rebbi Jonah from Bostra said, “as is the rule”. A Mishnah states that scalded is called cooked: “Is one who makes a vow to abstain from cooked food permitted roasted and scalded food”? Rebbi Joḥanan said, in matters of vows one follows common usage. Rebbi Joshia said, in matters of vows one follows biblical usage. What is the difference between them? ‘A qônām that I shall not taste wine on Tabernacles.’ In the opinion of Rebbi Joḥanan he is forbidden on the last day of the holiday. In the opinion of Rebbi Joshia, is he permitted? Rebbi Joshia also agrees that he is prohibited. Rebbi Joshia said it only for restrictions.
רִבִּי חִייָה בַּר בָּא אָמַר. רִבִּי יוֹחָנָן אָכַל חֲלִיטָא וְאָמַר. לֹא טְעָמִית מָזוֹן בְּהָדֵין יוֹמָא. וְהַתְנָן. הַנּוֹדֵר מִן הַמָּזוֹן מוּתָּר בְּמַיִם וּבְמֶלַח. פָּתַר לָהּ כְּרִבִּי יֹאשִׁיָּה דְאָמַר. הִילְכוּ בִּנְדָרִים אַחַר לְשׁוֹן הַתּוֹרָה. מְנַיִין שֶׁכָּל־הַדְּבָרִים קְרוּיִין מָזוֹן. אָמַר רִבִּי אָחָא בַּר עוּלָא. וְעֶשֶׂר אֲתוֹנוֹת נוֹשְׂאוֹת בָּר וְלֶחֶם וּמָזוֹן וגו׳. מַה תַלְמוּד לוֹמַר וּמָזוֹן. אֶלָּא מִיכָּן שֶׁכָּל־הַדְּבָרִים קְרוּיִין מָזוֹן. Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan ate bake-meats and said, I did not taste food on that day. But did we not state: “He who made a vow not to eat food is permitted water and salt”? Explain it following Rebbi Joshia, who said, in matters of vows one follows biblical usage. And from where that everything is called food? Rebbi Aḥa bar Ulla said: “And ten female donkeys carrying grain, bread, and food, etc.” Why does the verse say, “and food”? From here that everything is called food.
כְּתִיב וְלָקַח הַכֹּהֵן אֶת הַזְּרוֹעַ בְּשֵׁלָה מִן הָאַיִל. אִי בְּשֵׁילָה יָכוֹל בִּפְנֵי עַצְמָהּ. תַּלְמוּד לוֹמַר מִן הָאַיִל. הָא כֵּיצַד. חוֹתְכָהּ עַד שֶׁהוּא מַנִּיחַ בָּהּ כִּשְׂעוֹרָה. וְלֹא הַקּוֹדֶשׁ בּוֹלֵעַ מִן הַחוֹל וְלֹא הַחוֹל בּוֹלֵעַ מִן הַקּוֹדֶשׁ. It is written: “The Cohen takes the cooked fore-leg of the ram.226Numbers.6.19">Num. 6:19” If cooked, I could think separately227Since the fore-leg becomes the property of the Cohen and will be forbidden to lay people, its holiness is greater than the remainder of the well-being offering which is consumed by the nazir and his family. The obvious question is whether it is permissible to cook meat of different degrees of holiness together, which is answered in the following paragraphs.. The verse says, “from the ram”. How is this? He cuts it off so that only a barley grain’s width remains. Does not the sanctified absorb from the profane, or the profane from the sanctified?228The question is answered in the following paragraphs which are paralleled in ‘Orlah 1:4, Notes 137–154. The readings from there are noted ע..
חִילְפַיי שָׁאַל לְרִבִּי יוֹחָנָן וּלְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. טֵבֵל מַהוּ שֶׁיּוּסָּר בְּיוֹתֵר מִמָּאתַיִם. אָֽמְרוּ לֵיהּ. אֵין טֵבֵל בְּיוֹתֵר מִמָּאתַיִם. וְהָא תַנִּינָן. כָּל־הַמְּחַמֵּץ וְהַמְּטַבֵּל וְהַמְּדַמֵּעַ. אִין תֵּימַר לְמֵאַה וּלְמָאתַיִם. אֲפִילוּ לֹא חִימֵּץ אֲפִילוּ לֹא טִיבֵּל. אֶלָּא בָּעֲנָבִים אֲנָן קַייָמִין. רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן. בְּשֶׁלֹּא צִימְּיקוּ אֲבָל אִם צִימְּקוּ יֵשׁ טֵבֵל בְּיוֹתֵר מִמָּאתַיִם. רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. בְּשֶׁלֹּא בִּישְּׁלוֹ. אֲבָל אִם בִּישְּׁלוֹ יֵשׁ טֵבֵל בְּיוֹתֵר מִמָּאתַיִם. Ḥilfai asked Rebbi Joḥanan and Rebbi Simeon ben Laqish, do condiments forbid with more than 200? They said to him, condiments are not in more than 200. But did we not state: “Anything which sours, flavors, or creates dema‘?” If you say about 100 or 200, even if it does not sour, flavor, or create dema‘! But we deal with grapes. Rebbi Assi in the name of Rebbi Joḥanan, if they were not raisins, but if they were raisins they are condiments in more than 200. Rebbi Ḥiyya in the name of Rebbi Joḥanan, if they were not cooked, but if they were cooked they are condiments in more than 200.
רִבִּי יָסָא וְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְשֵׁם בַּר פְּדָייָה. כָּל־נוֹתְנֵי טְעָמִים אֶחָד מִמֵּאָה. רִבִּי חִייָה בְשֵׁם רִבִּי הוֹשַׁעְיָה בֶּן לֵוִי בְשֵׁם בַּר פְּדָייָה. כָּל־נוֹתְנֵי טְעָמִים אֶחָד מִשִּׁשִּׁים. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק לְרִבִּי חִייָה בַּר אַבָּא. הָא רִבִּי יָסָא פְלִיג עֲלָךְ. וְהָא מַתְנִיתָא פְלִיגָא עַל תְּרֵיכוֹן. כָּל־הַמְּחַמֵּץ מְּטַבֵּל מְחַמֵּעַ. אִין תֵּימַר לְמֵאָה מִמָּאתַיִם. אֲפִילוּ לֹא חִימֵּץ אֲפִילוּ לֹא טִיבֵּל. אֶלָּא בְּיוֹתֵר אֲנָן קַייָמִין. אָמַר רִבִּי יִרְמְיָה. תִּיפְתָּר בָּשָׂר בְּבָשָׂר. אָמַר רִבִּי יוֹסֵי. הוּא בָּשָׂר בְּבָשָׂר הוּא שְׁאָר כָּל הָאִיסּוּרִין. רִבִּי אַבָּהוּ בְּשֵׁם רִבִּי יוֹחָנָן. וּלְאִיסּוּר מְשַׁעֲרִין אוֹתוֹ כִּילּוּ בָּצָל כִּילּוּ קֶפַלּוֹט. Rebbi Yasa in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: All sources of flavor one in a hundred. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi in the name of Bar Pedaiah: All sources of flavor one in sixty. Rebbi Samuel ben Rav Isaac said to Rebbi Ḥiyya bar Abba: Rebbi Yasa disagrees with you and the Mishnah disagrees with both of you: “Anything which sours, flavors, or creates dema‘? If you say about 100 or 200, even if it does not sour, flavor, or create dema‘230Translation of the text in ‘Orlah. Here: “Make leavened”.! Therefore, we hold even more. Rebbi Jeremiah said, explain it for meat in meat. Rebbi Yose said, meat in meat is the same as all other prohibitions since Rebbi Abbahu said in the name of Rebbi Joḥanan, one estimates as if they were onion or leeks92Cf. Terumot 10:1:6" href="/Jerusalem_Talmud_Terumot.10.1.6">Terumot 10:1, Notes 10–11..
מַאי כְדוֹן. אָהֵן אָמַר. נוֹתְנֵי טְעָמִים אֶחָד מִמֵּאָה. וְאָהֵן אָמַר נוֹתְנֵי טְעָמִים אֶחָד מִשִּׁשִּׁים. וּשְּׁנֵיהֶן לְמֵידִין מֵאֵיל נָזִיר. מָאן דְּאָמַר. נוֹתְנֵי טְעָמִים אֶחָד מִמֵּאָה. אַתְּ עוֹשֶׂה אֶת הַזְּרוֹעַ אֶחָד מִמֵּאָה לָאַיִל. וּמָאן דְּאָמַר. נוֹתְנֵי טְעָמִים אֶחָד מִשִּׁשִּׁים. אַתְּ עוֹשֶׂה אֶת הַזְּרוֹעַ אֶחָד מִשִּׁשִּׁים לָאַיִל. מָאן דְּאָמַר. נוֹתְנֵי טְעָמִים אֶחָד מִמֵּאָה. אַתְּ מוֹצִיא אֶת הַזְּרוֹעַ הָעֲצָמוֹת. וּמָאן דְּאָמַר נוֹתְנֵי טְעָמִים אֶחָד מִשִּׁשִּׁים. אֵין אַתְּ מוֹצִיא אֶת הַזְּרוֹעַ מִן הָעֲצָמוֹת. וּכְשֵׁם שֶׁאַתְּ מוֹצִיא אֶת הָעֲצָמוֹת מִן הַזְּרוֹעַ כָּךְ אַתְּ מוֹצִיא מִן הָאַיִל. לֵית יְכִיל. דְּתַּנֵּי אֵין טִינּוֹפֶת שֶׁלַתְּרוּמָה מִצְטָרֶפֶת עִם הַתְּרוּמָה לְהַעֲלוֹת אֶת הַחוּלִין. אֲבָל טִנּוֹפֶת שֶׁלְחוּלִין מִצְטָרֶפֶת עִם הַחוּלִין לְהַעֲלוֹת אֶת הַתְּרוּמָה. רִבִּי בִּיבִי בָּעֵי. טִינּוֹפֶת שֶׁלַתְּרוּמָה מָהוּ שֶׁתִּצְטָרֵף עִם הַחוּלִין לְהַעֲלוֹת אֶת הַתְּרוּמָה. מִן מַה דְאָמַר רַב הוּנָא. קִלְיפֵּי אִיסּוּר מִצְטָֽרְפִין לְהַתִּיר. הָדָא אָֽמְרָה טִנּוֹפֶת שֶׁל תְּרוּמָה מִצְטָרֶפֶת עִם הַחוּלִין לְהַעֲלוֹת אֶת הַתְּרוּמָה. How is this? One says, all sources of flavor by one in 100; the other says, all sources of flavor by one in 60. For him who says all sources of taste by one in 100, you take the foreleg as one in 100 of the ram. For him who says all sources of taste by one in 60, you take the foreleg as one in 60 of the ram. For him who says one in 100, you remove the bones from the foreleg. But if you remove the bones from the foreleg, remove them from the ram! This you cannot do, as it was stated: 230Translation of the text in ‘Orlah. Here: “Make leavened”.“The waste of heave does not combine with heave to forbid231The translation follows Terumot and ‘Orlah; the text here, “to lift”, makes no sense. the profane, but the waste of profane combines with the profane to lift the heave.” Rebbi Vivian asked: Does the waste of heave combine with profane to lift the heave? Since Rav Ḥuna said, the husks of what is forbidden combine to permit; that means waste of heave combines with profane to lift the heave.
תַּנֵּי רִבִּי חִזְקִיָּה. כָּל־מַה שֶׁאָסַרְתִּי לָךְ בְּמָקוֹם אַחֵר הִתַּרְתִּי לָךְ כָּאן. לְפִי שֶׁבְּכָל־מָקוֹם מֵאָה אָסּוּר. מֵאָה וְעוֹד מוּתָּר. וָכָא אֲפִילוּ מֵאָה מוּתָּר. Rebbi Ḥizqiah232The reading “Ḥiyya” probably is correct since Ḥizqiah, the collector of baraitot and son of R. Ḥiyya (the Elder) has no title. stated: All I forbade to you at other places I permitted to you here. Since everywhere 100 is a prohibition, more than 100 is permitted, but here even 100 is permitted.
רַב אָמַר. תְּנוּפָה מְעַכֶּבֶת בַּנָּזִיר. וְהָתַנֵּי. תּוֹרַת הַנָּזִיר. בֵּין שֶׁיֵּשׁ לוֹ כְנָפַיִם בֵּין שֶׁאֵין לוֹ כְנָפַיִם. דְּאָמַר רַב. בְּנָזִיר שֶׁיֵּשׁ לוֹ. וְתַנֵּי כֵן. הָרָאוּי לִתְנוּפָה תְּנוּפָה מְעַכֶּבֶת בּוֹ. וְשֶׁאֵין רָאוּי לִתְנוּפָה אֵין תְּנוּפָה מְעַכֶּבֶת בּוֹ. שְׁמוּאֵל אָמַר. שִׁיעוּר מְעַכֶּבֶת בַּנָּזִיר. כִּתְנוּפוֹת וְכִבְהוֹנוֹת שֶׁלַּמְּצוֹרָע. וְהָתַנֵּי. תּוֹרַת הַמְצוֹרָע. בֵּין שֶׁיֵּשׁ לוֹ בְהוֹנוֹת בֵּין שֶׁאֵין לוֹ בְהוֹנוֹת. פָּתַר לָהּ כְּרִבִּי אֱלִיעֶזֶר דְּאָמַר. נוֹתֵן עַל מְקוֹמָן. Rav said, waving stops the nazir233The nazir is not permitted to drink wine or become impure unless he perfomed the waving of his well-being sacrifice. This is also quoted in the Nazir.46">Babli, 46a/b, but is rejected there as practice.. But did we not state: “The teachings for the nazir,234Numbers.6.21">Num. 6:21.” whether or not he has wings235Tosephta 1:5, Nazir.46b">Babli 46b. “The teaching of the nazir” must be applicable to everybody, whether he has arms and hands (“wings”) or not. But since the wavings have to be given “on the nazir’s hands”, how can they be absolutely required if the nazir has no hands?? What Rav says, if he does, as it was stated thus: For somebody able to wave, waving stops him; for somebody unable to wave, waving does not stop him. Samuel says, measure236It is unclear what this means. Most authors emend “measure” to “waving”. stops a nazir, as for the waves and thumbs of a sufferer from skin disease237The poor sufferer from skin disease must wave his reparation offering (Leviticus.14.24">Lev. 14:24); every healed sufferer from skin disease must receive blood and oil on his right thumb and great toe (Leviticus.14.14">Lev. 14:14,Leviticus.14.17">17,Leviticus.14.25">25,Leviticus.14.28">28).. But did we not state: “The teachings for the sufferer from skin disease,238Leviticus.14.2">Lev. 14:2.” whether or not he has thumbs? He explains it following Rebbi Eliezer who said, he puts it on their place239Mishnah Nega‘im 14:9; SifraMeṣora‘Pereq 3(11); quoted similarly in the Yoma.61b">Babli Yoma 61b (cf. Diqduqe Soferim Yoma p. 171 Note ח). In Nazir.47b">Babli Nazir, 47b, (with a different editorial history) R. Eliezer holds that he cannot ever be purified; R. Simeon is quoted parallel to R. Eliezer in the other sources..