Yoma 152

(חייב)

he is culpable?<span class="x" onmousemove="('comment',' Lev. X, 9.');">¹</span> - Rather, he infers it by analogy of 'strong drink' from the Nazirite.<span class="x" onmousemove="('comment',' Num. VI, 3.');">²</span>

אלא יליף שכר שכר מנזיר מה להלן יין אף כאן יין

Just as there it means wine, so here too is wine involved. But is 'tirosh' wine?

ותירוש חמרא הוא והתניא הנודר מן התירוש אסור בכל מיני מתיקה ומותר ביין ולאו חמרא הוא והכתיב (זכריה ט, יז) ותירוש ינובב בתולות דבר הבא מן התירוש ינובב בתולות

Was it not taught: One who takes a vow to abstain from 'tirosh' is forbidden to use any sweet drink but may use wine? - But is ['tirosh'] not wine? Surely it is written: And tirosh makes the maids flourish!<span class="x" onmousemove="('comment',' Zech. IX, 17.');">³</span>

והכתיב (משלי ג, י) ותירוש יקביך יפרוצו דבר הבא מן התירוש יקביך יפרוצו

The thing which is derived from 'tirosh' makes maids flourish.<span class="x" onmousemove="('comment',' The argument is not too obvious. According to Rashi the point under consideration is whether 'tirosh' is the name for wine (new wine) or for the grapes themselves. If the latter is accepted wine is 'that which is derived from tirosh (berries) '.');">⁴</span> But it is written: And thy vats shall overflow with tirosh?<span class="x" onmousemove="('comment',' Prov. III, 10 and into vats the wine is poured, not the berries!');">⁵</span>

והא כתיב (הושע ד, יא) זנות ויין ותירוש יקח לב אלא דכולי עלמא תירוש חמרא הוא ובנדרים הלך אחר לשון בני אדם

- Thy vats shall overflow with what is derived from 'tirosh'. But it is written: Harlotry, wine and tirosh take away the heart?<span class="x" onmousemove="('comment',' Hos. IV, II. Surely grapes would not fit into this context.');">⁶</span>

ואמאי קרי ליה יין ואמאי קרי ליה תירוש יין שמביא יללה לעולם תירוש שכל המתגרה בו נעשה רש

- Rather, everybody agrees that 'tirosh' is wine, but with regard to vows we go after common parlance.<span class="x" onmousemove="('comment',' And in common parlance 'tirosh' and 'yayin' are separated.');">⁷</span> Why is it [wine] called 'yayin' and 'tirosh'? - It is called 'yayin' because it brings lamentation into the world, and 'tirosh' 'because he who indulges in it becomes poor.<span class="x" onmousemove="('comment',' The first is a play on 'ya, ya' exclamation of woe, the second on the second syllable of 'tirosh', which is connected with 'rash', to become poor, as if 'tirosh' meant, You will become poor.');">⁸</span>

רב כהנא רמי כתיב תירש וקרינן תירוש זכה נעשה ראש לא זכה נעשה רש (והיינו דרבא דרבא) רמי כתיב ישמח וקרינן ישמח זכה משמחו לא זכה משממו והיינו דאמר רבא חמרא וריחני פקחין

R'Kahana pointed out a contradiction: It is written 'tirash' and we read 'tirosh'! - If he is meritorious h becomes a head [rosh] through it; if not, he becomes poor [rash] through it.<span class="x" onmousemove="('comment',' The text connected with the root meaning 'poor', the reading with the noun 'rosh', head.');">⁹</span> Raba pointed out this contradiction: The text reads, 'yeshammah', whilst we read 'yesammah'?<span class="x" onmousemove="('comment',' Ps. CIV, 15. Again a difference between text and pronunciation with a significance attached to both; samah means 'rejoicing', 'shammah' is connected with 'shammah', desolation, the 'he' and 'heth' interchanging.');">¹⁰</span>

רחיצה וסיכה מנא לן דאיקרי עינוי דכתיב (דניאל י, ג) לחם חמודות לא אכלתי ובשר ויין לא בא אל פי וסוך לא סכתי מאי לחם חמודות לא אכלתי אמר רב יהודה בריה דרב שמואל בר שילת אפילו נהמא דחיטי דכייתא לא אכל

- If he is meritorious it makes him happy, if not, it makes him desolate. That is why Raba said: Wine and odorous spices made me wise.<span class="x" onmousemove="('comment',' Stimulated my intellect.');">¹¹</span>

ומנא לן דחשיב כעינוי דכתיב (דניאל י, יב) ויאמר אלי אל תירא דניאל כי מן היום הראשון אשר נתת את לבך להבין ולהתענות לפני אלהיך נשמעו דבריך ואני באתי בדבריך (כי חמודות אתה)

Whence do we know that [abstention from] bathing and from anointing oneself is considered an affliction? - Because it is written: I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.<span class="x" onmousemove="('comment',' Dan. X, 3.');">¹²</span> What does 'I ate no pleasant bread' mean? - Rab Judah, in the name of R'Samuel B'Shilath said: He ate not even bread made of pure wheat.

אשכחן סיכה רחיצה מנא לן אמר רב זוטרא ברבי טוביה אמר קרא (תהלים קט, יח) ותבא כמים בקרבו וכשמן בעצמותיו ואימא כשתיה דומיא דשמן מה שמן מאבראי אף מים מאבראי

Whence do we know that [the abstention from anointing] was considered an affliction? Because it is written: Then he said unto me: Fear not, Daniel, for from the first day that thou didst set thy heart to understand, and to afflict<span class="x" onmousemove="('comment',' E.V. 'to humble'.');">¹³</span>

והא תנא איפכא קא נסיב לה דתנן מנין לסיכה שהיא כשתיה ביום הכפורים אף על פי שאין ראיה לדבר זכר לדבר שנאמר ותבא כמים בקרבו וכשמן בעצמותיו אלא אמר רב אשי רחיצה מגופיה דקרא שמיע ליה דכתיב וסוך לא סכתי

thyself before thy God, thy words were heard; and I am come because of thy words.<span class="x" onmousemove="('comment',' Ibid. V. 12.');">¹⁴</span> We have found it now with regard to [abstention from] anointing oneself.

מאי ואני באתי בדבריך היינו דכתיב (יחזקאל ח, יא) ושבעים איש מזקני [בית] ישראל ויאזניהו בן שפן עומד בתוכם עומדים לפניהם ואיש מקטרתו בידו ועתר ענן הקטורת עולה (יחזקאל ח, ג) וישלח תבנית יד ויקחני בציצת ראשי ותשא אותי רוח בין הארץ ובין השמים ותבא אותי ירושלימה במראות אלהים אל פתח שער הפנימית הפונה צפונה אשר

Whence do we know it about [abstention from] washing? - R'Zutra, son of R'Tobiah said: Scripture reads: And it is come into his inward parts like water, and like oil into his bones.<span class="x" onmousemove="('comment',' Ps. CIX, 18.');">¹⁵</span> But perhaps that applies to drinking it? - It is compared to oil; just as the oil is applied externally, so also the water [is such as is applied] externally. But a Tanna teaches just the reverse, for we learned: Whence do we know that anointing oneself is like drinking on the Day of Atonement? Although there is no conclusive evidence for this, there is some intimation, for it is said: 'And it is come into his inward parts like water, a like oil into his bones'?<span class="x" onmousemove="('comment',' Here water in the verse is taken to refer to 'drinking' from which 'anointing' is derived, contrary to the conclusion just arrived at whereby the meaning of 'water' is derived from its juxtaposition to 'oil'.');">¹⁶</span> - Rather, said R'Ashi: [That abstention from] washing [is considered an affliction] is evident from the verse itself, for it is written: 'Neither did I anoint myself at all'.<span class="x" onmousemove="('comment',' Lit., ' (as to) anointing I did not anoint myself at all'. 'At all' means, not even washing, which may be preparatory.');">¹⁷</span> What does: 'And I am come because of thy words' mean?<span class="x" onmousemove="('comment',' When was he driven out, so that he had to re-enter? The reference is to 'the man clothed in linen', (v. ibid. verse 5) identified infra with Gabriel.');">¹⁸</span> - It is written: And there stood before them seventy men of the elders of the House of Israel, and in the midst of them stood Jazaniah, the son of Shapan, every man with his censer in his hand; and a thick cloud of incense went up.<span class="x" onmousemove="('comment',' Ezek. VIII, 11.');">¹⁹</span> [Furthermore]: And the form of a hand was put forth, and I was taken by a lock of my head; and a spirit lifted me up between the earth and the heaven, and brought me into the visions of God to Jerusalem, to the door of the gate of the inner court that looketh toward the north; where