Sanhedrin 139

שהכל מצויין אצלה בעבירה אלא גזירת הכתוב היא בן ולא בת:

since many frequent her in sin,<span class="x" onmousemove="('comment',' I.e., in her 'ultimate end' she may become a harlot, and cause many to err. V. infra 72a, cf. supra 65b. ');">¹</span> but that it is a divine decree: 'a son', but not a daughter.

<big><strong>מתני׳</strong></big> מאימתי חייב משיאכל תרטימר בשר וישתה חצי לוג יין האיטלקי ר' יוסי אומר מנה בשר ולוג יין

<b><i>MISHNAH</i></b>. WHEN DOES HE BECOME LIABLE? — WHEN HE EATS A TARTEMAR<span class="x" onmousemove="('comment',' [G], a weight; v. note 11. ');">²</span> OF MEAT AND DRINKS HALF A <i>LOG</i><span class="x" onmousemove="('comment',' A liquid measure equal to the contents (or space occupied by) six eggs. ');">³</span>

אכל בחבורת מצוה אכל בעיבור החדש אכל מעשר שני בירושלים אכל נבילות וטריפות שקצים ורמשים (אכל טבל ומעשר ראשון שלא נטלה תרומתו ומעשר שני והקדש שלא נפדו)

OF ITALIAN WINE.<span class="x" onmousemove="('comment',' Italian wine was particularly choice (and strong) and drinking such a quantity thereof, might lead him to drunkenness and its consequent vices. But this measure of any other (inferior) wine would be neither so potent nor seductive. ');">⁴</span> R. JOSE SAID: A MINA<span class="x" onmousemove="('comment',' The mina, sometimes called the Italian mina, was he equivalent of 1 1/2 Roman pounds. The Roman pound contained 288 scruples, the mina 300 scruples = 12 1/2 ounces. According to the Gemara below, the tartemar was half a mina. The word really means a third, and probably indicated 1/3 Alexandrian mina, which contained 150 denarii, whilst the Hebrew mina (maneh) was only 100 denarii. Cf. Zuckermann: Ueber Talmudische Gewichte und Munzen, p. 8. ');">⁵</span>

אכל דבר שהוא מצוה ודבר שהוא עבירה אכל כל מאכל ולא אכל בשר שתה כל משקה ולא שתה יין אינו נעשה בן סורר ומורה עד שיאכל בשר וישתה יין שנאמר (דברים כא, כ) זולל וסובא ואע"פ שאין ראיה לדבר זכר לדבר שנאמר (משלי כג, כ) אל תהי בסובאי יין בזוללי בשר למו:

OF FLESH AND A <i>LOG</i> OF WINE. IF HE ATE IT IN A COMPANY [CELEBRATING] A RELIGIOUS ACT, OR GATHERED FOR THE PURPOSE OF INTERCALATING THE MONTH;<span class="x" onmousemove="('comment',' A religious feast was eaten on such occasions. ');">⁶</span> IF HE ATE THE SECOND TITHE<span class="x" onmousemove="('comment',' One tithe of the crops was to be eaten by its owners in Jerusalem; this was called the second tithe (the first being the tithe given to the Levites. cf. Deut. XIV, 26). ');">⁷</span>

<big><strong>גמ׳</strong></big> אמר רבי זירא תרטימר זה איני יודע מהו אלא מתוך שכפל ר' יוסי ביין נמצא כופל אף בבשר ונמצא תרטימר חצי מנה

IN JERUSALEM;<span class="x" onmousemove="('comment',' I.e., if he stole money of the second tithe and purchased meat and wine, which he ate in Jerusalem. ');">⁸</span> IF HE ATE THE NEBELOTH<span class="x" onmousemove="('comment',' Nebelah, pl. nebeloth, is the technical term for an animal that came to its death by any but the prescribed method of slaughter. ');">⁹</span>

אמר רב חנן בר מולדה אמר רב הונא אינו חייב עד שיקח בשר בזול ויאכל יין בזול וישתה דכתיב זולל וסובא

OR TEREFOTH,<span class="x" onmousemove="('comment',' Terefah, plural terefoth, denotes an animal which having been ritually slaughtered, is found to have been suffering from certain diseases, which render it unfit for food. ');">¹⁰</span> ABOMINABLE AND CREEPING THINGS,<span class="x" onmousemove="('comment',' Which are forbidden, v. Lev. XX, 15, and XI, 10ff, 41ff. ');">¹¹</span>

ואמר רב חנן בר מולדה אמר רב הונא אינו חייב עד שיאכל בשר חי וישתה יין חי איני והא רבה ורב יוסף דאמרי תרווייהו אכל בשר חי ושתה יין חי אינו נעשה בן סורר ומורה אמר רבינא יין חי מזיג ולא מזיג בשר חי בשיל ולא בשיל כבשר כיבא דאכלי גנבי

OR <i>TEBEL</i>,<span class="x" onmousemove="('comment',' Tebel, the crops before the terumoth (v. Glos.) and tithes had been separated. ');">¹²</span> OR THE FIRST TITHE FROM WHICH <i>TERUMAH</i> HAD NOT BEEN SEPARATED,<span class="x" onmousemove="('comment',' The Levite, to whom the first tithe was given, had to separate a tithe thereof, called the terumah of the tithe, for the priest. ');">¹³</span>

רבה ורב יוסף דאמרי תרווייהו אכל בשר מליח ושתה יין מגיתו אין נעשה בן סורר ומורה תנן התם ערב תשעה באב לא יאכל אדם שני תבשילין ולא יאכל בשר ולא ישתה יין ותנא אבל אוכל הוא בשר מליח ושותה יין מגתו

OR UNREDEEMED SECOND TITHE,<span class="x" onmousemove="('comment',' If one lived at a distance from Jerusalem, he redeemed the second tithe by setting aside its value, plus a fifth, to be expended in Jerusalem. The second tithe then lost its sanctity and might be eaten anywhere. ');">¹⁴</span> OR UNREDEEMED SACRED FOOD;<span class="x" onmousemove="('comment',' Food dedicated to sanctuary which had to be redeemed, Lev. XXVII, 19. ');">¹⁵</span>

בשר מליח עד כמה אמר רבי חנינא בר כהנא כל זמן שהוא כשלמים

IF HIS EATING INVOLVED A RELIGIOUS ACT OR A TRANSGRESSION;<span class="x" onmousemove="('comment',' V. infra 70b. ');">¹⁶</span> IF HE ATE ANY FOOD BUT MEAT OR DRANK ANY DRINK BUT WINE, HE DOES NOT BECOME A 'STUBBORN AND REBELLIOUS SON THEREBY, 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 [ZOLEL] AND A DRUNKARD [WE-SOBE].<span class="x" onmousemove="('comment',' [H] Deut. XXI, 20. Gluttony applies to meat, and drunkenness to wine. ');">¹⁷</span>

ויין מגיתו עד כמה כל זמן שהוא תוסס והתניא יין תוסס אין בו משום גילוי וכמה תסיסתו שלשה ימים

AND THOUGH THERE IS NO ABSOLUTE PROOF, THERE IS A SUGGESTION FOR THIS, AS IT IS WRITTEN, BE NOT AMONG WINEBIBBERS [BE-SOBE]; AMONG GLUTTONOUS EATERS OF FLESH [BE-ZOLELE].<span class="x" onmousemove="('comment',' [H], Prov. XXIII, 20. ');">¹⁸</span> <b><i>GEMARA</i></b>. R. Zera said: I do not know what is this tartemar; but since R. Jose doubled the measure of wine, he must have doubled that of meat too; hence the tartemar is half a mina.

הכא מאי התם משום שמחה הוא כל זמן שהוא כשלמים נמי אית ביה שמחה הכא משום אימשוכי הוא ובכל שהוא לא מימשיך ויין עד מ' יום

R. Hanan b. Moladah said in R. Huna's name: He is not liable unless he buys meat and wine cheaply and consumes them,<span class="x" onmousemove="('comment',' For if he has to pay a high price, he may find it difficult to procure them, and is therefore not likely to be led into the evil ways for fear of which he is punished — a striking example of the influence of economies on morals. ');">¹⁹</span> for it is written. He is a Zolel.<span class="x" onmousemove="('comment','[H] glutton; by a play on words, this is connected with [H] cheap. This does not really prove the point, but is merely adduced as a support. ');">²⁰</span>

א"ר חנן לא נברא יין בעולם אלא לנחם אבלים ולשלם שכר לרשעים שנא' (משלי לא, ו) תנו שכר לאובד ויין למרי נפש

R. Hanan b. Moladah also said in R. Huna's name: He is not liable unless he eats raw meat and drinks undiluted wine.<span class="x" onmousemove="('comment',' This is discussed below. ');">²¹</span> But that is not so, for did not Rabbah and R. Joseph both say: If he ate raw meat or drank undiluted wine, he does not become a 'stubborn and rebellious son'? — Rabina answered, by 'undiluted wine' insufficiently diluted wine is meant, and raw meat means only partially cooked, like charred meat eaten by thieves.<span class="x" onmousemove="('comment',' Thieves, always fleeing, have no time for properly cooked meat, so they place it hastily on a very hot fire, with the result that it is partly burnt and partly raw. Eating such meat and drinking strong drink is a sign of a voraciousness and drunkenness which justifies fear for his future. ');">²²</span>

א"ר יצחק מאי דכתיב (משלי כג, לא) אל תרא יין כי יתאדם אל תרא יין שמאדים פניהם של רשעים בעוה"ז ומלבין פניהם לעוה"ב רבא אמר אל תרא יין כי יתאדם אל תרא יין שאחריתו דם

Rabbah and R. Joseph both said: If he eats pickled meat or drinks 'wine from the vat', [i. e., new wine before it has matured], he does not become a stubborn and rebellious son'.<span class="x" onmousemove="('comment',' V. p. 476. n. 2. ');">²³</span> We learnt elsewhere: On the eve of the ninth of Ab<span class="x" onmousemove="('comment',' The great fast held in memory of the destruction of the Temple. ');">²⁴</span>

רב כהנא רמי כתיב תירש וקרינן תירוש זכה נעשה ראש לא זכה נעשה רש

one must not partake of two courses, neither eat meat nor drink wine.<span class="x" onmousemove="('comment',' Ta'an. 26b. ');">²⁵</span> And a Tanna taught: But he may eat pickled meat and drink new wine.<span class="x" onmousemove="('comment',' Ibid. 30a. ');">²⁶</span>

רבא רמי כתיב (תהלים קד, לא) ישמח וקרינן ישמח זכה משמחו לא זכה משממהו והיינו דאמר רבא חמרא וריחני פקחין

Now, what length of time must elapse before it is regarded as pickled meat [as opposed to fresh meat]? — R. Hanina b. Kahana said: As long as the flesh of the peace offering may be eaten.<span class="x" onmousemove="('comment',' I.e., two days, which includes that of slaughter. Even if meat was salted for preserving immediately after slaughter, it has the taste of fresh meat for the first two days. ');">²⁷</span> And how long is it called new wine? — As lone as it is in its first stage of fermentation; and it has been taught: wine in the first stage of fermentation does not come within the prohibition against uncovered liquid:<span class="x" onmousemove="('comment',' For whilst it thus bubbles, it repels snakes. The prohibition of drinking liquid left overnight uncovered was through the fear that a snake might have drunk thereof and in so doing injected some of its poison into it. ');">²⁸</span>

אמר רב עמרם בריה דר"ש בר אבא אמר ר' חנינא מאי דכתיב (משלי כג, כט) למי אוי למי אבוי למי מדנים למי שיח למי פצעים חנם למי חכלילות עינים (וגו') למאחרים על היין לבאים לחקור ממסך כי אתא רב דימי אמר אמרי במערבא האי קרא מאן דדריש ליה מרישיה לסיפיה מדריש ומסיפיה לרישיה מדריש

and how long is this first stage? — Three days. Now, what is the law here? — There [the prohibition of eating meat on the eve on the month of Ab] is on account of joy: as long as it is as the flesh of a peace offering, it yields the joy of meat eating. Here, however, it is on account of its seductiveness, and when a short period has passed, it no longer attracts, whilst wine is unattractive until it is forty days old.<span class="x" onmousemove="('comment',' Since his sin lies not in that he actually eats and drinks, but because he is thereby drawn into evil ways, he is liable only for eating and drinking such food as can have a strong attraction for him. Meat more than a day, and wine less than forty days old, lack that attraction. ');">²⁹</span> R. Hanan said: The only purpose for which wine was created was to comfort mourners and requite the wicked,<span class="x" onmousemove="('comment',' The wicked are thereby rewarded for the little good they do in this world (Rashi). ');">³⁰</span>

דריש עובר גלילאה י"ג ווי"ן נאמרו ביין (בראשית ט, כ) ויחל נח איש האדמה ויטע כרם וישת מן היין וישכר ויתגל בתוך אהלו וירא חם אבי כנען את ערות אביו ויגד לשני אחיו בחוץ ויקח שם ויפת את השמלה וישימו על שכם שניהם וילכו אחורנית ויכסו את ערות אביהם ופניהם וגו' וייקץ נח מיינו וידע את אשר עשה לו בנו הקטן

for it is written, Give strong drink unto him that is ready to perish [i.e., the wicked], and wine unto those that be of heavy hearts.<span class="x" onmousemove="('comment',' Prov. XXXI, 6. ');">³¹</span> R. Isaac said: what is meant by, Look not thou upon the wine when it is red?<span class="x" onmousemove="('comment',' Ibid. XXIII, 31. ');">³²</span>

רב ושמואל חד אמר סרסו וח"א רבעו

— Look not upon the wine, which reddens the faces of the wicked in this world and makes them pale [with shame] in the next. Raba said: Look not thou upon the wine ki yith'addam: look not upon it, for it leads to bloodshed [dam].<span class="x" onmousemove="('comment',' [H] translated 'when it is red,' is taken as reflexive of [H] 'blood'. ');">³³</span> R. Kahana raised a difficulty; The Bible writes tirash [for wine], but the word is read tirosh.<span class="x" onmousemove="('comment',' [H], may mean 'thou shalt become impoverished': [H], 'thou shalt become a leader', a contraction of [H]. Thus the written word and the actual reading are contradictory. ');">³⁴</span>

מאן דאמר סרסו מתוך שקלקלו ברביעי קללו ברביעי ומאן דאמר רבעו גמר וירא וירא כתיב הכא וירא חם אבי כנען את ערות אביו וכתיב התם (בראשית לד, ב) וירא אותה שכם בן חמור וגו'

— If one has merit, he becomes a leader, if not, he becomes impoverished. Raba raised a difficulty: The Bible writes, [and wine] yeshammah [the heart of man], but it is read yesammah.<span class="x" onmousemove="('comment',' [H] means 'maketh glad'; [H] a play on the word [H] ([H]) maketh desolate. ');">³⁵</span> — If one has merit, it gladdens him; if not, it saddens him.<span class="x" onmousemove="('comment',' I.e., in moderation it is good; in excess, it wastes one's life. ');">³⁶</span>

בשלמא למ"ד סרסו משום הכי קללו ברביעי אלא למ"ד רבעו מאי שנא רביעי נלטייה בהדיא הא והא הואי

And thus Raba said: wine and spices have made me wise. R. Amram the son of R. Simeon b. Abba said in R. Hanina's name: What is meant by, Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine?<span class="x" onmousemove="('comment',' Prov. XXIII. 29f. ');">³⁷</span>

ויחל נח איש האדמה ויטע כרם אמר רב חסדא אמר רב עוקבא ואמרי לה מר עוקבא א"ר זכאי א"ל הקב"ה לנח נח לא היה לך ללמד מאדם הראשון שלא גרם לו אלא יין כמאן דאמר אותו אילן שאכל ממנו אדם הראשון גפן היה

— When R. Dimi came,<span class="x" onmousemove="('comment',' V. p. 390, n. 1. ');">³⁸</span> he said: In the West it is said, In these verses, the second may be interpreted as explanatory of the first, or vice versa.<span class="x" onmousemove="('comment',' The second as explanatory of the first: who have all these evils? — Those who tarry long etc., the second being the cause, the first the effect. Vice versa: for whom is it fitting to tarry long over wine? — For the wicked only (i.e.. those who have the woes, and contentions of a life of wickedness). ');">³⁹</span>

דתניא ר"מ אומר אותו אילן שאכל אדם הראשון ממנו גפן היה

'Ubar the Galilean gave the following exposition: The letter <i>waw</i> [and]<span class="x" onmousemove="('comment',' V. following note. ');">⁴⁰</span> occurs thirteen times in the passage dealing with wine: And Noah began to be an husbandman, and he planted a vineyard: And he drank of the wine and was drunken; and he was uncovered within his tent. And Ham the father of Canaan, saw the nakedness of his father, and told his two brethren without. And Shem and Japheth took a garment, and laid it upon their shoulders, and went backward and covered the nakedness of their father, and their faces were backward, and they saw not their father's nakedness. And Noah awoke from his wine, and knew what his younger son had done unto him.<span class="x" onmousemove="('comment',' Gen. IX, 20-24. In this passage, the conversive waw occurs thirteen times, in each case followed by the yod of the imperfect. The combination waw yod, ([H]) means 'woe' in Heb. Thirteen woes: so great are the sorrows caused by drunkenness. ');">⁴¹</span> [With respect to the last verse] Rab and Samuel [differ,] one maintaining that he castrated him, whilst the other says that he sexually abused him. He who maintains that he castrated him, [reasons thus;] Since he cursed him by his fourth son,<span class="x" onmousemove="('comment',' The sons of Ham were Cush and Mizraim, and Phut and Canaan. Gen. X, 7. Noah cursed Canaan, his fourth son. Ibid. IX, 25ff ');">⁴²</span> he must have injured him with respect to a fourth son.<span class="x" onmousemove="('comment',' I.e., by emasculating him, he deprived Noah of the possibility of a fourth son. ');">⁴³</span> But he who says that he sexually abused him, draws an analogy between 'and he saw' written twice. Here it is written, And Ham the father of Canaan saw the nakedness of his father; whilst elsewhere it is written, And when Shechem the son of Hamor saw her [he took her and lay with her and defiled her].<span class="x" onmousemove="('comment',' Ibid. XXXIV, 2. ');">⁴⁴</span> Now, on the view that he emasculated him, it is right that he cursed him by his fourth son; but on the view that he abused him, why did he curse his fourth son; he should have cursed him himself? — Both indignities were perpetrated.<span class="x" onmousemove="('comment',' He both castrated and abused his father. ');">⁴⁵</span> And Noah began to be a husbandman, and he planted a vineyard, — R. Hisda said in R. 'Ukba's name, and others state, Mar 'Ukba said in R. Zakkai's name: The Holy One, blessed be He, said unto Noah: 'Noah, shouldst thou not have taken a warning from Adam, whose transgression was caused by wine?' This agrees with the view that the [forbidden] tree from which Adam ate was a vine. For it has been taught: R. Meir said: That [forbidden] tree from which Adam ate was a vine,