125 Lutz, Viticulture and Brewing. 



14, 18". Also the stereotyped phrase, characteristic of Deu- 

 teronomy, ddgan, Hrbi yishar ("ITO^.I HJil^r? "jJi^) underwent 

 later a change due to the view taken by the post-exilic 

 prophets towards wine. In place of tiros, which according 

 to Jastrow "represents a preparation of the grape-juice in 

 a less advanced stage, than the finished fermented product" 

 the word yayin was inserted 1. This, of course, does not imply 

 that at the time of the Deuteroromistic writer "the process 

 of manufacturing a thoroughly fermented article had not yet 

 been perfected" 2, but that for quite another reason yayin was 

 not used in a phrase, which summed up the products of the 

 land. In this phrase tiros is used, with means "new wine". 

 Each year the land yielded "corn, new wine and oil", but 

 not yayin, which refers to "old wine", and which was the pro- 

 duct of the land of former years. Yayin was introduced due 

 to a change of view taken towards strong old wine, it is true, 

 but the change tO yayin is really less correct than the tiros 

 of DeuterOmy. 



Sir. 9, 10, 11 likens new wine to a new friend: "Do not 

 give up an old friend, for a new one does not equal him. 

 New wine is a new friend, when it becomes old, then thou 

 mayest drink it." 



Cf. here Alcharisi's Tachkemoni (p. 70 b): 



D-^iiJs^i Q'ln'bb? niato^ itiDi nbni niijit bs r^i 



No feast was considered to contain true joy for men unless 

 it was celebrated with wine, while women found their pleasure 

 rather in beautiful dresses (bPesach 109 a), although custom 

 permitted women to drink wine, as f. i., in the example of 

 Hannah. Wine nourishes ('^^'^T), refreshes (l5?D) and cheers 

 (nat*) (bBerakh 35 b; cf. also bSukka49b). Wine is the fore- 

 most of all medicines; wherever wine is lacking, medicines 

 become necessary. Sir. 34, 27, 28: "Wine is like water of life 



1) And instead of ddgan (corn) hittim and in place of yishar, semen. 



2) See Jastrow, p. 183. 



