Yoma

he is culpable?1 — Rather, he infers it by analogy of ‘strong drink’ from the Nazirite.2 Just as there it means wine, so here too is wine involved. But is ‘tirosh’ wine? 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!3 The thing which is derived from ‘tirosh’ makes maids flourish.4 But it is written: And thy vats shall overflow with tirosh?5 — Thy vats shall overflow with what is derived from ‘tirosh’. But it is written: Harlotry, wine and tirosh take away the heart?6 — Rather, everybody agrees that ‘tirosh’ is wine, but with regard to vows we go after common parlance.7 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. 8 R. Kahana pointed out a contradiction: It is written ‘tirash’ and we read ‘tirosh’! — If he is meritorious he becomes a head [rosh] through it; if not, he becomes poor [rash] through it.9 Raba pointed out this contradiction: The text reads, ‘yeshammah’, whilst we read ‘yesammah’?10 — 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.11 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.12 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. 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 afflict13 thyself before thy God, thy words were heard; and I am come because of thy words.14 We have found it now with regard to [abstention from] anointing oneself. 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.15 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, and like oil into his bones’?16 — 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’.17 What does: ‘And I am come because of thy words’ mean?18 — 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.19 [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 wine (new wine) or for the grapes themselves. If the latter is accepted wine is ‘that which is derived from tirosh (berries)’. with ‘rash’, to become poor, as if ‘tirosh’ meant, You will become poor. ‘rejoicing’, ‘shammah’ is connected with ‘shammah’, desolation, the ‘he’ and ‘heth’ interchanging. just arrived at whereby the meaning of ‘water’ is derived from its juxtaposition to ‘oil’. identified infra with Gabriel.