תנו רבנן אין מקדשין על השכר
משום רבי אלעזר בר רבי שמעון אמרו מקדשין
מטעימת יין כל שהוא
רבי יוסי בר יהודה אומר מלא לוגמא
The Rabbis taught: One may not recite kiddush over beer.
From the name of Rabbi Elazar, son of Rabbi Shimon, they said: "One may recite kiddush."
By tasting any amount of wine.
Rabbi Yosei, son of Yehuda, says: "A cheekful."
אמר רב הונא אמר רב וכן תני רב גידל דמן נרש המקדש וטעם מלא לוגמא יצא ואם לאו לא יצא
Rav Huna said: "Rav said -and Rav Giddel from Neresh likewise teaches: 'One who recites kiddush and tastes a cheekful has fulfilled his obligation, and if not, he has not fulfilled his obligation.'"
אָמַר רָבָא: הָנֵי תַּרְתֵּי מִילֵּי, סָבֵי דְפוּמְבְּדִיתָא אַמְרִינְהוּ: חֲדָא — הָא.
אִידַּךְ — הַמְקַדֵּשׁ, אִם טָעַם מְלֹא לוּגְמָיו — יָצָא, וְאִם לָאו — לֹא יָצָא.
Rava said: "The elders of Pumbedita stated these two matters: One was this mentioned above with regard to lifting the barrel; and the other was: With regard to one who recites kiddush - if he tasted a mouthful, he fulfilled his obligation; however, if he did not taste a mouthful, he did not fulfill his obligation."
מיתיבי כמה ישתה ויהא חייב
בש"א רביעית
ובה"א מלא לוגמיו
רבי יהודה אומר משום ר"א כמלא לוגמיו
רבי יהודה בן בתירא אומר כדי גמיעה
How much to drink on Yom Kippur to be liable?
Beit Shammai say: "A quarter-log,"
and Beit Hillel say: "Two cheeks full." Rabbi Yehuda says from the name of Rabbi Eliezer: "Like two cheeks full." Rabbi Yehuda ben Beteira says: "In order to swallow."
אמר רב יהודה אמר שמואל לא מלא לוגמיו ממש אלא כל שאילו יסלקנו לצד אחד ויראה כמלא לוגמיו
Rav Yehudah said: "Shmuel said: 'Not actually cheeksful, rather, all who pushes to one side, and it appears as though his cheeks were full.'"
והא אנן תנן מלא לוגמיו
אימא כמלא לוגמיו
Didn’t we learn in the mishna: A cheekful, in the plural form, meaning two cheeks full?
The Gemara answers: Say: Like two cheeks full in appearance.
א"ר יוחנן שיעורין ועונשין הלכה למשה מסיני עונשין מכתב כתיבי אלא ה"ק שיעורים של עונשין הלכה למשה מסיני
Rabbi Yoḥanan said: "Measures and punishments are halakha transmitted to Moses from Sinai."
The punishments for all transgressions are written explicitly in the Torah, and therefore are not part of an oral transmission from Moses.
Rather, this is what was said: Measures for punishments are halakha transmitted to Moses from Sinai.
תניא נמי הכי
שיעורין של עונשין הלכה למשה מסיני
אחרים אומרים בית דינו של יעבץ תיקנום
והכתיב (ויקרא כז, לד) אלה המצות שאין נביא רשאי לחדש דבר מעתה אלא שכחום וחזרו ויסדום
This was also taught: Measures of punishments are halakha to Moses from Sinai.
Others say: "They were instituted by the court of Jabez."
Isn’t it written: “These are the mitzvot which the Lord commanded Moses for the children of Israel at Mount Sinai” (Leviticus 27:34) - that a prophet is not permitted to introduce any new element related to the Torah and its mitzvot from here on?
Rather, over the course of time, the people forgot the measures; subsequently the prophets reestablished the measures and taught them to the masses.
Rami bar Abba said: Walking a path of a mil, and similarly, sleeping even a minimal amount, will dispel the effect of wine that one has drunk. Rav Naḥman said that Rabba bar Avuh said: They only taught this with regard to one who has drunk a quarter-log of wine, but with regard to one who has drunk more than a quarter-log, this advice is not useful. In that case, walking a path of such a distance will preoccupy and exhaust him all the more, and a small amount of sleep will further intoxicate him.
מעשה ברבן גמליאל שהיה רוכב על החמור והיה מהלך מעכו לכזיב והיה רבי אילעאי מהלך אחריו מצא גלוסקין בדרך אמר לו אילעאי טול גלוסקין מן הדרך מצא גוי אחד אמר לו מבגאי טול גלוסקין הללו מאילעאי ניטפל לו רבי אילעאי אמר לו מהיכן אתה אמר לו מעיירות של בורגנין ומה שמך מבגאי שמני כלום היכירך רבן גמליאל מעולם אמר לו לאו באותה שעה למדנו שכוון רבן גמליאל ברוח הקודש ושלשה דברים למדנו באותה שעה למדנו שאין מעבירין על האוכלין ולמדנו שהולכין אחרי רוב עוברי דרכים ולמדנו שחמצו של גוי אחר הפסח מותר בהנאה כיון שהגיע לכזיב בא אחד לישאל על נדרו אמר לזה שעמו כלום שתינו רביעית יין האיטלקי אמר לו הן אם כן יטייל אחרינו עד שיפיג יינינו וטייל אחריהן שלשה מילין עד שהגיע לסולמא של צור כיון שהגיע לסולמא דצור ירד רבן גמליאל מן החמור ונתעטף וישב והתיר לו נדרו והרבה דברים למדנו באותה שעה למדנו שרביעית יין האיטלקי משכר ולמדנו שיכור אל יורה ולמדנו שדרך מפיגה את היין ולמדנו שאין מפירין נדרים לא רכוב ולא מהלך ולא עומד אלא יושב
There was an incident involving Rabban Gamliel, who was riding a donkey and traveling from Akko to Keziv, and his student Rabbi Elai was walking behind him.
He found some fine loaves of bread on the road, and he said to his student: Elai, take the loaves from the road. He encountered a certain gentile and said to him: Mavgai, take these loaves from Elai. Elai joined the gentile and said to him: Where are you from? He said to him: From the nearby towns of guardsmen. He asked: And what is your name? The gentile replied: My name is Mavgai. He then inquired: Has Rabban Gamliel ever met you before, seeing as he knows your name? He said to him: No.
At that time we learned that Rabban Gamliel divined by way of divine inspiration, And at that time we also learned three matters: We learned that one may not pass by food, we also learned that we follow the majority of travelers, and we further learned that with regard to leavened bread belonging to a gentile, it is permitted to benefit from this food after Passover.
When Rabban Gamliel arrived in Keziv, a person came before him to request that he dissolve his vow. Rabban Gamliel said to the one who was with him, i.e., Rabbi Elai: Did we drink a quarter-log of Italian wine earlier? He said to him: Yes. Rabban Gamliel replied: If so, let him journey after us until the effect of our wine is dispelled, after which we may consider his issue. And that person journeyed after them for three mil, until Rabban Gamliel arrived at the Ladder of Tyre. When he arrived at the Ladder of Tyre, Rabban Gamliel alighted from his donkey and wrapped himself and he sat and dissolved his vow. The Gemara continues: At that time we learned many matters of halakha from Rabban Gamliel’s conduct. We learned that a quarter-log of Italian wine intoxicates, and we learned that one who is intoxicated may not issue a halakhic ruling, and we learned that walking on a path dispels the effect of wine, and lastly we learned that one may not annul vows when he is either mounted on an animal, or walking, or even standing, but only when he is sitting.
In any event, the baraita is teaching three mil.
Italian wine is different in that it is more intoxicating.
But didn’t Rav Naḥman say that Rabba bar Avuh said: "They taught this only with regard to one who has drunk a quarter-log of wine, but with regard to one who has drunk more than a quarter-log, walking that distance will preoccupy and exhaust him all the more, and a small amount of sleep will further intoxicate him"?
Being mounted on an animal is different Now that you have arrived at this conclusion, according to Rami bar Abba, it is also not difficult, as he too can say that riding is different.
(ב) מֵאֵימָתַי חַיָּב,
מִשֶּׁיֹּאכַל טַרְטֵימַר בָּשָׂר וְיִשְׁתֶּה חֲצִי לֹג יַיִן הָאִיטַלְקִי.
רַבִּי יוֹסֵי אוֹמֵר, מָנֶה בָּשָׂר וְלֹג יָיִן.
אָכַל בַּחֲבוּרַת מִצְוָה, אָכַל בְּעִבּוּר הַחֹדֶשׁ, אָכַל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם, אָכַל נְבֵלוֹת וּטְרֵפוֹת, שְׁקָצִים וּרְמָשִׂים, אָכַל טֶבֶל וּמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ, אָכַל דָּבָר שֶׁהוּא מִצְוָה וְדָבָר שֶׁהוּא עֲבֵרָה, אָכַל כָּל מַאֲכָל וְלֹא אָכַל בָּשָׂר, שָׁתָה כָל מַשְׁקֶה וְלֹא שָׁתָה יַיִן, אֵינוֹ נַעֲשֶׂה בֵן סוֹרֵר וּמוֹרֶה, עַד שֶׁיֹּאכַל בָּשָׂר וְיִשְׁתֶּה יַיִן, שֶׁנֶּאֱמַר (דברים כא) זוֹלֵל וְסֹבֵא. וְאַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר (משלי כג) אַל תְּהִי בְסֹבְאֵי יָיִן בְּזֹלְלֵי בָשָׂר לָמוֹ:
(2) 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."
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 fashion), 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).