כמלקטי קיץ וכשבילי שמיטה וככוכבים שברקיע הרי זה נזיר עולם ומגלח אחת לשלשים יום אין תימר ר' יהודה כרבנין כרבי הוא הוסיף ר' יהודה אבשלום נזיר עולם הוה ומגלח אחת לשנים עשר חדש מאי טעמא משום נזירות וויידא אמרה על רבנין שהוא מגלח אחת לשלשים יום הדא היא דתנינן הריני נזיר מלא הבית או מלא הקופה בודקין אותו ותני עלה שהוא מגלח אחת לשלשים יום והא אמר שהוא מגלח א' לי"ב חדש מנה ששה חדשים ונטמא מונה עוד ששה חדשים או חוזר ומונה שנים עשר חדש השלים נזירותו ולא הספיק לגלח עד שעברו עליו שנים שלשה ימים וניטמא ר' מני בעי מכיון שלא קידש שערו בדם מי מתירו לגלח <הריני נזיר לאחר כ' ימים נזיר עולם נזיר מכבר מאחר שיש בידו לגלח נזיר> הריני נזיר לאחר עשרים יום נזיר עולם מכבר מאחר שיש בידו לגלח נזיר או מאחר שאילו ניטמא ואין לו מהיכן לסתור אינו נזיר הריני נזיר לאחר
But if the doubt exists, that the sight of the impurity dates partly from to-day and partly from the morrow, the impurity is certain, but the sacrifice uncertain. On account of this, R. Hiya bar-Joseph answered in the presence of B. Yohanan: Who is it who taught that one of these occasions of impurity can be divided into two? It was R. Yosse. He answered: You thus refute your own opinion; for you say that each twinkling of an eye of the time accomplished in a half-mile, according to R. Nehemiah, is doubtful, and not only the end of it. No contradiction can be offered to this; when the Prophet Elijah shall return to this world, and will explain to us what this twilight means, no one will contest him. R. Hanina argued against the disciples of the Rabbis: Since, said he, it is night as soon as three stars are visible, be the sun still high in the heavens, the same must apply (before the day) in the morning. R. Abba said: It is written (in Gen. xix. 23) : "The sun was risen upon the earth when Lot entered into Zoar;" and is written (in Lev. xxii. 7): "And when the sun is down he shall be clean." The sunrise is compared with the sunset: As sunset corresponds to the disappearance of the sun from the sight of man, so also sunrise is manifested by the appearance of the sun to the eye of man.
Jerusalem Talmud Nedarim
HALAKHAH: “One who makes a vow to abstain from cooked food,” etc. 6This paragraph and the next are also in Erubin 3:1 (20d 1. 21) and Nazir 6:11 (55c 1. 18). The argument of this paragraph is also in the Babli, 49a, where the opinion of R. Joḥanan is declared to be that of the Tanna of the Mishnah. A Mishnah states that scalding is called cooking, as we have stated: “If he cooked the well-being offering or scalded it7Mishnah Nazir 6:11. This refers to the ram which is the well-being offering of the nazir at the end of his period of sanctification. The verse, Num. 6:18, requires the Cohen to take a limb “from the cooked ram”. The Mishnah accepts שָׁלוּק as cooked. Since the meat of the ram must be eaten immediately, it is clear that שלק cannot mean “to preserve by prolonged cooking”..” A verse [states] that “roasted” is called “cooked”82Chr. 35:13: “They cooked the pesaḥ in the fire as is the rule”; i. e., (Ex. 12:9) “roasted in fire”. Cooked would have been “over the fire”.: “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, and a verse that roasted is called cooked; but did we not state: “One who makes a vow to abstain from cooked food is 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 usage9The Babli, 49a, states that R. Joshia disagrees with the Mishnah and forbids both roasted and preserved.. 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 holiday10The eighth day of the fall festival which in popular consciousness is part of Tabernacles but in biblical terminology (Num. 29:35) is a separate holiday.. In the opinion of Rebbi Joshia, is he permitted? Also Rebbi Joshia agrees that he is prohibited. Rebbi Joshia said it only for restrictions11He requires that both in biblical Hebrew and in the vernacular the terms should denote different things..
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Jerusalem Talmud Eruvin
Paragraph. “One who vows not to eat food is permitted water and salt.” There, we have stated56Mishnah Nedarim 6:1.: “One who made a vow to abstain from cooked food is permitted roasted and scalded food.” 57This paragraph and the next are also in Nedarim 6:1 (Notes 6–14) and Nazir 6:11 (Note 225), cf. Babli Nedarim 49a. A Mishnah states that scalding is called cooking, as we have stated58Mishnah Nazir 6:11. The verse Num. 6:18 requires the sacrifice to be cooked.: “If he cooked the well-being offering or scalded it.” A verse states that “roasted” is called “cooked” as it is said592Chr. 35:13.: They cooked the Pesaḥ in fire. If you say, against the rules, Rebbi Jonah from Bostra said, as is the rule60Roasted in fire,Ex. 12:9. Cooked would be on the fire, not in it.. A Mishnah [states] that scalded is called cooked, and a verse that roasted is called cooked; but did we not state: “One who makes a vow to abstain from cooked food is 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? If one said, a qonam61The Phoenician equivalent of Hebrew qorba̅n, “(forbidden like) sacrifice” which people were afraid to pronounce in vows. Cf. Introduction to Tractate Nedarim. that I shall not taste wine on Tabernacles. In the opinion of Rebbi Joḥanan he is forbidden on the last day of the holiday62Which in popular consciousness is the last day of Sukkot but legally is a separate holiday with its own rules.. In the opinion of Rebbi Joshia, is he permitted? Also Rebbi Joshia agrees that he is prohibited. Rebbi Joshia said it only for restrictions.
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Jerusalem Talmud Nazir
HALAKHAH: Rebbi Joḥanan said, who is the Tanna of “when he had shaved, before he shaved”53That the final act of nezirut which returns the nazir to normal life is shaving.? Rebbi Eliezer! But for the rabbis it would be before the blood was sprinkled for him54Mishnah 6:13: The Sages say that a person who became impure after one kind of sacrificial blood was sprinkled on the altar for him can bring his remaining sacrifices after he was purified but does not have to start anew.. Ulla bar Ismael in the name of Rebbi Eleazar: What is Rebbi Eliezer’s reason? “The nazir shall shave the hair of his crowned head.55This is a telescoped version of Num: 6:18: “The nazir shall shave his crowned head at the door of the Tent of Meeting, take the hair of hiscrowned head and put it in the fire under the well-being sacrifice.”” The Torah made his nezirut dependent on his hair.
