Jerusalem Talmud Nedarim Chapter 1

כָּל כִּינּוּיֵי נְדָרִים כַּנְּדָרִים וַחֲרָמִים כַּחֲרָמִים וּשְׁבוּעוֹת כַּשְׁבוּעוֹת וּנְזִירוּת כַּנְּזִירוּת. הָאוֹמֵר לַחֲבֵירוֹ מוּדָּר אֲנִי מִמָּךְ מוּפְרָשׁ אֲנִי מִמָּךְ מְרוּחָק אֲנִי מִמָּךְ. שֶׁאֵינִי אוֹכֵל לָךְ שֶׁאֵינִי טוֹעֵם לָךְ אָסוּר. מְנוּדֶּה אֲנִי לָךְ. רִבִּי עֲקִיבָה הָיָה חוֹכֵךְ בָּזֶה לְהַחֲמִיר. כְּנִדְרֵי רְשָׁעִים נָדַר בְּנָזִיר וּבְקָרְבָּן וּבִשְׁבוּעָה. כְּנִדְרֵי כְשֵׁירִים לֹא אָמַר כְּלוּם. כְּנִדְבוֹתָם נָדַר בְּנָזִיר וּבְקָרְבָּן. כָּל כִּינּוּיֵי נְדָרִים כַּנְּדָרִים כול׳. כְּתִיב אִישׁ כִּי יִדּוֹר. מַה תַּלְמוּד לוֹמַר נֶדֶר. אֶלָּא מִיכָּן שֶׁכִּינּוּיֵי נְדָרִים כַּנְּדָרִים. אוֹ הִשָּׁבַע. מַה תַּלְמוּד לוֹמַר שְׁבוּעָה. אֶלָּא מִיכָּן שֶׁכִּינּוּיֵי שְׁבוּעוֹת כַּשְּׁבוּעוֹת. אַךְ כָּל חֶרֶם. מַה תַּלְמוּד לוֹמַר יַחֲרִים. אֶלָּא מִיכָּן שֶׁכִּינּוּיֵי חֲרָמִים כַּחֲרָמִים. נֶדֶר נָזִיר. מַה תַּלְמוּד לוֹמַר לְהַזִּיר. אֶלָּא מִיכָּן שֶׁכִּינּוּיֵי נְזִירוּת כַּנְּזִירוּת. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה דְאָמַר. לְשׁוֹנוֹת רִיבּוּיִין הֵן. כְּרִבִּי יִשְׁמָעֵאל דְּאָמַר. לְשׁוֹנוֹת כְּפוּלִין הֵן וְהַתּוֹרָה דִיבְּרָה כְדַרְכָּהּ. הָלוֹךְ הָלַכְתָּ. נִכְסֹף נִכְסַפְתָּ. גָּונֹב גּוּנַּבְתִי. מְנָלָן. אִישׁ כִּי יִדּוֹר נֶדֶר לַיי אוֹ הִשָׁבַע שְׁבוּעָה לֶאֱסוֹר אִסָּר עַל נַפְשׁוֹ לֹא יָחֵל דְּבָרוֹ. מַה תַּלְמוּד לוֹמַר כְּכָל הַיּוֹצֵא מִפִּיו יַעֲשֶׂה. אֶלָּא מִיכָּן שֶׁכִּינּוּיֵי נְדָרִים כַּנְּדָרִים וְכִינּוּי שְׁבוּעָה כִּשְׁבוּעָה. וּמִנַּיִין שֶׁכִּינּוּי חֲרָמִים כַּחֲרָמִים. נֶדֶר נֶדֶר. מַה נֶדֶר שֶׁנֶּאֱמַר לְהַלָּן כִּינּוּי נְדָרִים כַּנְּדָרִים וְכִינּוּי שְׁבוּעָה כַּשְּׁבוּעָה. אַף נֶדֶר שֶׁנֶּאֱמַר כָּאן כִּינּוּי חֲרָמִין כַּחֲרָמִין. וּמִנַּיִין שֶׁכִּינּוּיֵי נְזִירוּת כַּנְּזִירוּת. נֶדֶר נֶדֶר. מַה נֶדֶר שֶׁנֶּאֱמַר לְהַלָּן כִּינּוּי שְׁבוּעָה כַּשְּׁבוּעָה אַף נֶדֶר שֶׁנֶּאֱמַר כָּאן כִּינּוּי נְזִירוּת כַּנְּזִירוּת. מַה מְקַיֵים רִבִּי עֲקִיבָה כְּכָל הַיּוֹצֵא מִפִּיו יַעֲשֶׂה. מִיכָּן לְנֶדֶר שֶׁבָּטֵל מִקְצָתוֹ בָּטַל כּוּלּוֹ. וְלֵית לֵיהּ לְרִבִּי יִשְׁמָעֵאל כֵּן. כּוּלָּהּ מִן תַּמָּן. אִית לֵיהּ מִיכָּן שֶׁכִּינּוּי נְדָרִים כַּנְּדָרִים וְכִינּוּי שְׁבוּעוֹת כַּשְּׁבוּעוֹת. אִית לֵיהּ מִיכָּן לְנֶדֶר שֶׁבָּטֵל מִקְצָתוֹ בָּטַל כּוּלּוֹ. מַה מְקַיֵים רִבִּי יִשְׁמָעֵאל נֶדֶר נָזִיר לְהַזִּיר. מִיכָּן שֶׁאָדָם קוֹבֵעַ עָלָיו נְזִירוּת בְּתוֹךְ נְזִירוּתוֹ. וְלֵית לְרִבִּי עֲקִיבָה כֵּן. אִית לֵיהּ כּוּלָּהּ מִתַּמָּן. אִית לֵיהּ מִיכָּן שֶׁאָדָם קוֹבֵעַ עָלָיו נְזִירוּת בְּתוֹךְ נְזִירוּתוֹ. וַהֲלֹא הָעֲרָכִין וְהַחֲרָמִין וְהַתְּמוּרוֹת וְהַהֶקְדֵּישׁוֹת בַּפָּרָשָׁה הָיוּ. וְלֹא תַנִּינָן. כִּינּוּי עֲרָכִין וְכִינּוּי תְמוּרוֹת וְהֶקְדֵּשׁוֹת. וְאִילּוּ תַנִּינָן מַה הֲוִינָן מִיתְנֵי. עֲרָפִין עֲרָצִין עֲרָקִין. תְּמוּפָה תְּמֻרְנָה תְּמוּקָה. הֶגְדֵּר הֶגְזֵר הֶגְרֵם. נִיחָא כְּמָאן דְּאָמַר סְתָם חֲרָמִים לְבֶדֶק הַבַּיִת. בְּרַם כְּמַאן דָּמַר. סְתָם חֲרָמִים לַכֹּהֲנִים. וְלָמָּה לֹא תַנִּינָן כִּינּוּי תְרוּמָה. וְאִילּן תַנִּינָן מַה הֲוִינָן מִיתְנֵי. תְּרוּפָה תְּרוּצָה תְּרוּקָה. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. אִיתְפַּלְּגוֹן רִבִּי יוֹחָנָן וְרִבִּי אֶלְעָזָר. דְּרִבִּי יוֹחָנָן אָמַר. לוֹקִין עַל הָאִיסָּרוֹת. וְרִבִּי אֶלְעָזָר אָמַר. אֵין לוֹקִין. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. כָּךְ מֵשִׁיב רִבִּי יוֹחָנָן אֶת רִבִּי אֶלְעָזָר. עַל דַּעְתָּךְ דְּאַתְּ אָמַר. אֵין לוֹקִין עַל הָאִיסָּרוֹת. וְהָא תַנִּינָן. הַמּוּדָר הַנָּיָיה מֵחֲבֵירוֹ וְנִכְנַס לְבַקְּרוֹ. לֹא יִכָּנֵס. אָמַר רִבִּי יִרְמְיָה. שַׁנְיָיה הִיא תַמָּן מִפְּנֵי דַרְכֵי שָׁלוֹם. רִבִּי יוֹסֵי בָּעֵי. אִם מִפְּנֵי דַרְכֵי שָׁלוֹם אֲפִילוּ בִשְׁבוּעוֹת יְהֵא מוּתָּר. וְתַנִּינָן. נְדָרִים אָסִיר וּשְׁבוּעוֹת מוּתָּר. אֵי זֶהוּ אִיסָּר. כִּכָּר זֶה עָלַי כַיּוֹם שֶׁמֵּת בּוֹ אַבָּא. כַּיּוֹם שֶׁנֶּהֱרַג בּוֹ פְּלוֹנִי. כַּיּוֹם שֶׁרָאִיתִי יְרוּשָׁלֵם חֲרֵיבָה. זֶהוּ אִיסָּר שֶׁאָמְרָה הַתּוֹרָה. רִבִּי בָּא בְשֵׁם רִבִּי יוֹחָנָן וְרַב. תְּרֵיהוֹן אָמְרִין. וְהוּא שֶׁיְּהֵא נָדוּר בְּאוֹתוֹ הַיּוֹם. רִבִּי יוֹסֵי בָּעֵי. אִם בִּשֶׁיְּהֵא נָדוּר בְּאוֹתוֹ הַיּוֹם לָמָּה לִי אִיסָּר. וְיֹמַר. בְּאוֹתוֹ הַיּוֹם. אִיסָּר זוֹ שְׁבוּעָה. מִבְטָא זוֹ שְׁבוּעָה. אִם אוֹמֵר אַתְּ. אִיסָּר זוֹ שְׁבוּעָה. חַיָיב עַל כָּל אִיסָּר וְאִיסָּר וְעַל כָּל שְׁבוּעָה וּשְׁבוּעָה. אִם אַתְּ אוֹמֵר. אִסָּר מִין שְׁבוּעָה. חַיָיב עַל זֶה בִפְנֵי עַצְמוֹ וְעַל זֶה בִפְנֵי עַצְמוֹ. אִסָּר זוֹ שְׁבוּעָה. וְתֹמַר. אִם אוֹמֵר אַתְּ כֵּן. אָמַר רִבִּי אֶלְעָזָר. תְּרֵין תַּנָּיִין אִינּוּן. אָמַר רִבִּי יִרְמְיָה. חַד תַּנַּיי הוּא. אֲמָרוֹ בִלְשׁוֹן נֵדֶר אַתְּ תּוֹפְסוֹ בִלְשׁוֹן נֵדֶר. אֲמָרוֹ בִלְשׁוֹן שְׁבוּעָה אַתְּ תּוֹפְסוֹ בִלְשׁוֹן שְׁבוּעָה. אָסַר הֲרֵי הוּא עַל יָדִי. אם תּוֹפְסוֹ בִּלְשׁוֹן נֶדֶר. אִסָּר וְאֵינִי טוֹעֲמוֹ. אם תּוֹפְסוֹ בִּמְקוֹם שְׁבוּעָה. אִם אוֹמֵר אַתְּ. אִסָּר מִין שְׁבוּעָה. חַיָיב עַל כָּל אִיסָּר וְאִיסָּר וְעַל כָּל שְׁבוּעָה וּשְׁבוּעָה. אָמַר רִבִּי יוֹסֵי. לָא אַתְיָיא אֶלָּא בַחֲמִשָּׁה כִּכָּרִין. אֲבָל בְּכִכָּר אֶחָד מִכֵּיוָן שֶׁהִזְכִּיר עָלָיו שְׁבוּעָה עֲשָׂאוֹ כִנְבֵילָה. מִיכָּן וָאֵילַךְ בִּמְיַיחֵל שְׁבוּעוֹת עַל הָאִיסָּרִין וְאֵין שְׁבוּעוֹת חָלוֹת עַל הָאִסָּרִין. אָמַר רִבִּי חֲנַנְיָה. אֲפִילוּ בְכִכָּר אֶחָד אַתְיָיא הִיא. כְּהָדָא דְתַנֵּי. זֶה חוֹמֶר לְשֶׁעָבַר מִלָּבֹא. שֶׁאִם אָמַר. לֹא אָכַלְתִּי לֹא אָכַלְתִּי. חָב עַל כָּל אֶחָד וְאֶחָד. לֹא אוֹכֵל לֹא אוֹכֵל. אֵינוֹ חָב אֶלֵּא אַחַת. אִם אוֹמֵר אַתְּ. אֵין אִסָּר מִין שְׁבוּעָה. חָב עַל זֶה בִפְנֵי עַצְמוֹ וְעַל זֶה בִפְנֵי עַצְמוֹ. אָמַר רִבִּי יוּדָן. וְהוּא שֶׁהִזְכִּיר נֶדֶר וְאַחַר כָּךְ הִזְכִּיר שְׁבוּעָה. אֲבָל אִם הִזְכִּיר שְׁבוּעָה וְאַחַר כָּךְ הִזְכִּיר נֶדֶר נְדָרִין חָלִין עַל הָאִיסָּרִין וְאֵין שְׁבוּעוֹת חָלוֹת עַל הָאִיסָּרִין. רִבִּי יוֹסֵי פָתַר לֶאְסוֹר אִסָּר. הֲרֵי הוּא עָלַי. אָסוּר. הֲרֵי עָלָיו אִסָּר. אָסוּר. שְׁבוּעָה הֲרֵי הוּא עָלַי. אָסוּר. הֲרֵי עָלָיו בִּשְׁבוּעָה. אָסוּר. אָמַר רִבִּי יוּדָן. בִּנְדָרִים אָסוּר וּבִשְׁבוּעוֹת מוּתָּר. אִסָּר הֲרֵי עָלַי. אָסוּר. הֲרֵי עָלָיו אִסָּר. אָסוּר. שְׁבוּעָה הֲרֵי עָלַי. אָסוּר. הֲרֵי שְׁבוּעָה עָלַי. מוּתָּר. מוּדָּר אֲנִי מִמָּךְ. רִבִּי יוֹסֵי בֶן חֲנִינָה אָמַר. שְׁנֵיהֶן אֲסוּרִין זֶה בַזֶּה. כְּמָאן דְּאָמַר. וַאֲנָא מִינָּךְ. אָמַר. הַכִּכָּר הַזֶּה נָדוּר מִמֶּנִּי וַאֲנָא מִינָּהּ. הֲרֵינִי נָדוּר מִכִּכָּר זֶה וְהוּא מִמֶּנִּי. הִיא הִימָּךְ הִיא מִמָּךְ. אָמַר. הִיא הֲרֵי אֲנִי לָךְ הִיא הֲרֵי אֲנִי עָלַיִךְ. הִיא הֲרֵי אַתְּ לִי הִיא הֲרֵי אַתְּ עָלַי. תַּנֵּי. כָּלוּי אֲנִי מִמָּךְ. פָּרוּשׁ אֲנִי מִמָּךְ. רִבִּי יִרְמְיָה בָּעֵי. וְלָמָּה לֹא תַנִּינָן נָטוּל. אָמַר רִבִּי יוֹסֵי. וְתַנִּיתָהּ בְּסוֹפָהּ וּנְטוּלָה אֲנִי מִן הְיְּהוּדִים. שֶׁאֵינִי אוֹכֵל לָךְ שֶׁאֵינִי טוֹעֵם לָךְ. רִבִּי לָעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. תּוֹפְשִׂין אוֹתוֹ מִשֵּׁם יַד לְקָרְבָּן. רִבִּי בּוּן בַּר חִיָיה בָּעֵי. אִם אָמַר. לֹא אוֹכַל לָךְ. תּוֹפְשִׂין אוֹתוֹ מִשֵּׁם יַד לִשְׁבוּעָה. אָמַר רִבִּי יוֹסֵה. אוֹרְחֵיהּ דְּבַר נַשָּׁא מֵימַר. קָנְתָה דְכוּלְכָּה. דִּילְמָא כּוּלְכָּה דְּקָנְתָה. מְנוּדֶּה אֲנִי לָךְ. רִבִּי עֲקִיבָה הָיָה חוֹכֵךְ בָּזֶה לְהַחֲמִיר. לוֹסַר אֶת כָּל נְכָסָיו. כְּמַה דְאַתֲּ מַר יָחֳרַם כָּל רְכוּשׁוֹ וְהוּא יִבָּדֵל מִקְּהַל הַגּוֹלָה. מַה עָבְדִין לָהּ רַבָּנִן. חוֹמֶר הוּא בְנִידּוּי בֵית דִּין. כְּנִדְרֵי רְשָׁעִים נָדַר בְּנָזִיר וּבְקָרְבָּן וּבִשְׁבוּעָה. שְׁמוּאֵל אָמַר. לִצְדָדִין הִיא מַתְנִיתָא. אוֹ בְנָזִיר אוֹ בְקָרְבָּן אוֹ בִשְׁבוּעָה. רִבִּי זְעִירָה אָמַר. נָזִיר בִּשְׁלָשְׁתָּן. אָמַר רִבִּי אָבִין. מָאן דְּבָעֵי מִיפְתּוֹר הָדָא דְּרִבִּי זְעִירָא כֵינִי. הָיָה לְפָנָיו אֶשְׁכּוֹל אֶחָד וּבָא אַחֵר וְאָמַר. הֲרֵי עָלַי שְׁבוּעָה. הֲרֵי עָלָיו שְׁבוּעָה. וּבָא אַחֵר וְאָמַר. הֲרֵי עָלַי קָרְבָּן. הֲרֵי עָלָיו קָרְבָּן. וּבָא אַחֵר וְאָמַר. הֲרֵי עָלַי שְׁבוּעָה. הֲרֵי עָלָיו שְׁבוּעָה. וּבָא אַחֵר וְאָמַר. מַה שֶׁאָמְרוּ שְׁלָשְׁתָּן עָלַי. לֹא נִמְצָא זֶה נוֹדֵר וּבְקָרְבָּן וּבִשְׁבוּעָה. תַּנֵּי. וּכְנִדְבוֹתָם. לֹא אָמַר כְּלוּם. הָדָא אָמְרָה שֶׁהָרְשָׁעִים מִתְנַדְּבִין. מִכֵּיוָן שֶׁהִתְנַדֵּב אֵין זֶה רָשָׁע. מַתְנִיתָא דְּרִבִּי יוּדָן. דְּתַנֵּי בְשֵׁם רִבִּי יוּדָן. טוֹב אֲשֶׁר לֹא תִדּוֹר מִשְׁתִּדּוֹר וְלֹא תְשַׁלֵּם. טוֹב מִזֶּה וּמִזֶּה שֶׁלֹּא תִדּוֹר. רִבִּי מֵאִיר אוֹמֵר. טוֹב אֲשֶׁר לֹא תִדּוֹר מִשְׁתִּדּוֹר וְלֹא תְשַׁלֵּם. טוֹב מִזֶּה וּמִזֶּה נוֹדֵר וּמְשַׁלֵּם. וְכֵן הוּא אוֹמֵר נִדְרוּ וְשַׁלְּמוּ לֵאלֹהֵיכֶם. כֵּיצַד הוּא עוֹשֶׂה עַל נְדָבָה. מֵבִיא כִשְׂבָּתוֹ לָעֲזָרָה וְאוֹמֵר. הֲרֵי זֶה עוֹלָה. רִבִּי אָבִין אָמַר. רִבִּי יְהוּדָה פָתַח. אִילּוּ הָיִיתָ יוֹדֵעַ שֶׁהַנּוֹדֵר נִקְרָא רָשָׁע נוֹדֵר הָיִיתָה. אָמַר רִבִּי יַנַּאי. מוֹקֵשׁ אָדָם יָלַע קוֹדֶשׁ וְאַחַר נְדָרִים לְבַקֵּר. הִתְחִיל לִנְדּוֹר פִּינַקְסָתוֹ נִפְתַּחַת. דָּבָר אַחֵר. מוֹקֵשׁ אָדָם יָלַע קוֹדֶשׁ וְאַחַר נְדָרִים לְבַקֵּר. אִיחוּר נְדָרִים. אִיחֵר אָדָם אֶת נִדְרוֹ פִּינַקְסוֹ נִפְתַּחַת. מִעֲשֶׂה בְאֶחָד שֶׁאָמַר. הֲרֵי עָלַי עוֹלָה. וְשָׁהָא לַהֲבִיאָהּ וְשָׁקְעָה סְפִינָתוֹ בַיָּם. כְּנִדְרֵי כְשֵׁירִים לֹא אָמַר כְּלוּם. הָדָא אָמְרָה שֶׁהַכְּשֵׁירִים נוֹדְרִין. וּמִכֵּיוָן שֶׁנָּדַר אֵין זֶה כָשֵׁר. מַתְנִיתָא דְּרִבִּי יוּדָה. דְּתַנֵּי בְשֵׁם רִבִּי יוּדָה. חֲסִידִים הָרִאשׁוֹנִים מִתְאַוִּין לְהָבִיא קָרְבַּן חַטָּאת. לֹא הָיָה הַמָּקוֹם מַסְפִּיק בְּיָדָם חֵט וְהָיוּ נוֹדְרִים בְּנָזִיר בִּשְׁבִיל לְהָבִיא קָרְבַּן חַטָּאת. רִבִּי שִׁמְעוֹן אוֹמֵר. חוֹטְאִים הָיוּ שֶׁהָיוּ נוֹדְרִים בְּנָזִיר. שֶׁנֶּאֱמַר וְכִפֵּר עָלָיו מֵאַשֶׁר חָטָא עַל הַנָּפֶשׁ. חָטָ זֶה עַל נַפְשׁוֹ שֶׁמָּנַע עַצְמוֹ מִן הַיַּיִן. וָאַתְיָיא דְשִׁמְעוֹן הַצַּדִּיק כְּרִבִּי שִׁמְעוֹן. דְּתַנֵּי. אָמַר שִׁמְעוֹן הַצַּדִיק. מִיָּמַיי לֹא אָכַלְתִּי אָשָׁם נָזִיר אֶלָּא אֶחָד. פַּעַם אָחַת עָלָה אֵלַי אָדָם אֶחָד מִדָּרוֹם. וּרְאִיתִיו אַדְמוֹנִי עִם יְפֵה עֵינַיִם וְטוֹב רוֹאִי וּקְווּצוֹתָיו מְסוּדָרוֹת תִּילִים תִּילִים. וְאָמַרְתִּי לוֹ. בְּנִי. מַה רָאִיתָה לְהַשְׁחִית אֶת הַשִּׂיעֵר הַנָּאֶה הַזֶּה. וְנָם לִי. רִבִּי. רוֹעֶה הָיִיתִי בְעִירִי וְהָלַכְתִּי לְמַלְאוֹת אֶת הַשָּׁאוּב מַיִם. וְרָאִיתִי אֶת הַבּוּבִּיָיה שֶׁלִּי בְּתוֹךְ הַמַּיִם וּפָחַז יִצְרִי עָלַי וּבִיקֵּשׁ לְאַבְּדֵינִי מִן הָעוֹלָם. אָמַרְתִּי לוֹ. רָשָׁע. אַתָּה מְפָחֵז בַּדָּבָר שֶׁאֵינוֹ שֶׁלָּךְ. עָלַי לְהַקְדִּישָׁךְ לַשָּׁמַיִם. וְהִרְכַּנְתִּיו בְּרֹאשִי וְאָמַרְתִּי לוֹ. בְּנִי. כְּמוֹתָךְ יִרְבּוּ עוֹשֵׂי רְצוֹן הַמָּקוֹם בְּיִשְׂרָאֵל. עָלֶיךָ הַכָּתוּב אוֹמֵר אִישׁ אוֹ אִשָּׁה כִּי יַפְלִיא לִנְדּוֹר נֶדֶר נָזִיר לְהַזִּיר לַיי. רִבִּי מָנָא בָעֵי. לָמָּה לִי כְשִׁמְעוֹן הַצַּדִיק אֲפִילוּ כְרִבִּי שִׁמְעוֹן. לֹא אָכַל שִׁמְעוֹן הַצַּדִיק חַטָּאת חֵלֶב מִיָּמָיו. לֹא אָכַל שִׁמְעוֹן הַצַּדִיק חַטָּאת דָּם מִיָּמָיו. סָבַר שִׁמְעוֹן הַצַּדִיק. בְּנֵי אָדָם מִתּוֹךְ הַקְפָּדָה הֵם נוֹדְרִין. מִכֵּיוָן שֶׁנּוֹדְרִין מִתּוֹךְ הַקְפָּדָה סוֹפוֹ לִתְהוֹת. מִכֵּיוָן שֶׁהוּא תוֹהֵא נַעֲשׂוּ קָרְבְּנֹתָיו כְּשׁוֹחֵט חוּלִין בָּעֲזָרָה. וְזֶה מִתּוֹךְ יִישׁוּב נָדַר וּפִיו וְלִבּוֹ שָׁוִוין.

MISHNAH: All substitute names and its substitute, as given in Mishnah 2 . of vows 1:6) “speaking to Higher Powers is like delivering to a human”; i. e., a promise to God is as final as delivering the merchandise in a commercial transaction. Therefore, these vows are only a minor topic in the present tractate. A person may make a vow to become a nazir for a certain time; then he is required to abstain from grapes and grape products as well as from becoming impure by the impurity of the dead, and he must let his hair grow. This kind of vow is discussed in Tractate Nazir. The main topic of Tractate Nedarim is “any vow or oath of prohibition to deprive oneself” ( Num. 30:14 ), i. e., a vow in which a person for any reason prohibits to himself things which otherwise are permitted. One may also make a vow to forbid certain actions to oneself but the actions must be forbidden as things are forbidden. (Self-flagellation is forbidden in Judaism since inflicting any wound on oneself is forbidden except for medical purposes, Mishnah Baba qama 8:5 .) Since an animal which was dedicated as a sacrifice is forbidden for any profane use, it became general practice to say about anything of which one wanted to prohibit all use for himself “this is qorbān for me”, or simply qorbān “sacrifice”. Therefore, if in Math. 15:5 it is noted that a son can say to his parents that all he possesses should be qorbān for them; on the surface it is the height of mistreatment of the parents if the son prohibits them any use whatsoever of his property and even prohibits himself to help his parents in any way. The rabbinic answer would be that if the son goes off to fight as a guerilla against the Romans, or the Herodian government, cutting off all ties might save his parents’ property from confiscation. (Cf. Peah 1:1, Note 113, about the unpredictability of the duty to honor father and mother: “Somebody might serve his father fattened meat and go to hell; another might bind his father to the grindstone and go to paradise.”) The vow could also be in error, cf. Mishnah 3:2 . Chapter 4 shows that a person forbidding his property to another can nevertheless take care of that other person. Cf. also Chapter 9, Note 38 . {In Math. 15:5, Jesus complains that Pharisees declare a person free from prosecution (פָּטוּר) if he violates the commandment to honor and fear father and mother by maliciously forbidding his property to them. The pharisaic rule in question is that “a prohibition violated without an action is not prosecutable” ( Babli Sanhedrin 63a/b ). Speech is not counted as an action in this respect. The rule is opposed by R. Jehudah who in many cases represents older traditions (from his father’s teacher R. Eliezer.) The testimony of Math . shows that in this case, the majority opinion is the historic position. R. Jehudah’s position is that of the Qumran community in the Manual of Discipline and the Damascus Document.} are like vows, of bans. 27:28 . like bans, of oaths like oaths, of nazir vows . 6:1–21 . like nazir vows. If one says to another, I am vowed away from you, I am separated from you, I am distanced from you, that I will not eat from yours, that I will not taste from yours, he is forbidden. I am excommunicated from you, Rabbi Aqiba was stringent in that because of a doubt. As vows of the wicked, he vowed as nazir, a sacrifice, and an oath prohibits vines and all their products for himself and he needs atonement for his status ( Num . 6:11 ) one concludes ( Nedarim 1:1 , 36d 1. 50; Babli 10a ) that it is essentially sinful to deprive oneself from permitted enjoyments. It follows that just people do not make vows of deprivation or nezirut . They also do not make vows of sacrifices since such a vow implies that the person will be financially responsible until a correct sacrifice has been presented in the Temple. Responsible people offer free-will gifts in which they designate an animal as sacrifice; if anything should happen to that animal before it is sacrificed he is not obligated to offer a replacement. Since the wicked do make vows and swear, any expression of vow or oath declared to be in the form used by the wicked has to be interpreted to imply a maximum obligation. Still, somebody who simply says that he makes a vow of the wicked is not obligated for anything unless some object on which the vow could fall was before him at that moment. For example, if a loaf of bread was before him and he said, this loaf is for me as a vow of the wicked, he is forbidden to eat that loaf. If a long-haired nazir was passing before him and he said, that is for me as a vow of the wicked, he is a nazir for the standard period of 30 days. . As vows of the good ones, he did not say anything. As their freewill gifts and therefore forbidden for all usufruct. Similarly, if a long-haired nazir was passing before him and he said, that is for me as a free-will gift of the just, he is a nazir for the standard period of 30 days. , he made a vow of nazir and sacrifice. HALAKHAH: “All substitute names of vows are like vows,” etc. It is written 30:3 . “Any person who vows,” why does the verse say “a vow”? From here that substitute names of vows are like vows. “Or he swears,” why does the verse say “an oath”? From here that substitute names of oaths are like oaths. “But any ban, 27:28 . ” why does the verse say “which he bans”? From here that substitute names of bans are like bans. “A vow of nazir 6:2 . ”, why does the verse say “to be a nazir ”? From here that substitute names of nazir vows are like nazir vows. So far for Rebbi Aqiba who says that these are expressions of additions. 8:1, Note 72 , Babli Avodah zarah 27a (and another 18 times without attribution). The quotes are from speeches of Laban and Joseph in Gen . which have no legal implications. This proves that the repetitions are a matter of style. For Rebbi Ismael who said, these are double expressions in the normal style of the Torah, “going you went, desiring you desired, by stealing I was stolen”, from where? “ 30:3 . Any person who vows a vow to the Eternal or swears an oath to forbid a prohibition on himself shall not profane his word,” why does the verse say “he must fulfill anything coming out of his mouth”? From here that substitute names of vows are like vows and substitute names of oaths are like oaths. And from where that substitute names of bans are like bans? “A vow, a vow” “equal cut”. If it was established in Num . 30:3 that “vow” means “anything that implies a vow” and in Lev . 27:2 any dedication to the Temple, including bans, is classified as “vow”, it follows that anything which implies a ban is a ban. . Since “a vow” at one place means that substitute names of vows are like vows and substitute names of oaths are like oaths, “a vow” at the other place means that substitute names of bans are like bans. And from where that substitute names of being a nazir are like being a nazir ? “A vow, a vow”, but this time the reference quote is Num . 6:2 , cf. Note 14 . . Since “a vow” at one place means that substitute names of oaths are like oaths, “a vow” at the other place means that substitute names of being a nazir are like being a nazir . How does Rebbi Aqiba explain “he must fulfill anything coming out of his mouth”? From here that if part of a vow is invalid, all of it is invalid. Does Rebbi Ismael not agree with this? Everything derives from there. It follows from there that substitute names of vows are like vows and substitute names of oaths are like oaths and it follows from there that if part of a vow is invalid, all of it is invalid. How does Rebbi Ismael explain “any person who vows a vow of nazir 6:2 . ”? From there that a person can obligate himself as nazir while he currently is a nazir is always limited in time (when a Temple is in existence. Since a nazir is only permitted to drink wine after he has absolved the required Temple ritual, a person vowing to be a nazir today must remain in that state until the Temple is rebuilt and officiating Cohanim are found who have complete documentary proof of their priestly status going back to the priests officiating in the second Temple.) The prophetic state of nazir , as exemplified by Simson and Samuel, is unlimited but does not include a prohibition of the impurity of the dead. It is noted here that while a person is in the state of a nazir for a fixed period, he can undertake to be a nazir for an additional period, to begin after the Temple procedure for the current nezirut was performed. This statement is needed since the vow of nazir of an unincumbered person makes that person a nazir immediately upon pronouncing his vow. . Does Rebbi Aqiba not agree with this? He agrees and everything derives from there. He agrees that from there a person can obligate himself as nazir while he currently is a nazir . Now estimates. 27:1–8 , which in general is a fixed sum but becomes an estimate for poor persons. , bans, exchanges. 27:9–10 . , and dedications. 27:11–25 . were in the same paragraph. 27 , where bans are treated in v. 28 . Why should bans be treated differently from all other categories of gifts? , but we did not state ‘substitute names of estimates, substitute names of exchanges and dedications.’ But if these were stated, what would we state vows, and oaths are listed in Mishnah 2 . The other dedications do not have recognized substitute names. The hypothetical names quoted in the sequel are built on the linguistic pattern of the accepted ones but either they make no sense or they have a sense very far from the intended one. Since they are not part of the current vocabulary as substitute names, they cannot be used. ? ‘ Araphin, ‘araṣin, ‘araqin ? Temupha, temuna , temuqa ? Hegder, hegzer, hegres was close to that of Arabic ق. . It is understandable following him who says, unspecified bans are for the support of the Temple 8:6), the collection of the gift is a money transaction between Cohanim and the giver, subject to the rule that “the proof is on the claimant” ( Sanhedrin 3:9 , 21b 1. 70; Babli Baba qama 46b ). The Cohanim would have to prove that the putative giver in his use of the substitute words really did intend to refer to bans. This proof seems almost impossible. Therefore, substitute bans could not be like bans and the Mishnah here must be interpreted as supporting the opinion that unspecified bans are for the Temple. . But according to him who says, unspecified bans are for the priests? Why did we not state ‘substitute names for heave’? But if it were stated, what would we state vows, and oaths are listed in Mishnah 2 . The other dedications do not have recognized substitute names. The hypothetical names quoted in the sequel are built on the linguistic pattern of the accepted ones but either they make no sense or they have a sense very far from the intended one. Since they are not part of the current vocabulary as substitute names, they cannot be used. ? Terupha , teruṣa, teruqa ? Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Eleazar disagree, for Rebbi Joḥanan said, one whips for prohibitions. 30:3 ). The question is whether this is a sin or a prosecutable offense. In Nazir 1:1 (51a 1. 34), R. Joḥanan is quoted as holding that it is not a prosecutable offense. Accordingly, one has to read here “one does not whip”, and in the opinion of R. Eleazar “one does whip” since this is also required by the argument quoted later by R. Jacob bar Aḥa. (Alternatively one would have to switch names in that argument, but then the quote in Nazir would remain unexplained.) and Rebbi Eleazar said, one does not whip. 30:3 ). The question is whether this is a sin or a prosecutable offense. In Nazir 1:1 (51a 1. 34), R. Joḥanan is quoted as holding that it is not a prosecutable offense. Accordingly, one has to read here “one does not whip”, and in the opinion of R. Eleazar “one does whip” since this is also required by the argument quoted later by R. Jacob bar Aḥa. (Alternatively one would have to switch names in that argument, but then the quote in Nazir would remain unexplained.) . Rebbi Jacob bar Aḥa said, so did Rebbi Joḥanan answer Rebbi Eleazar: According to you, who says one does not whip on prohibitions, did we not state: “If somebody has vowed not to have any usufruct from another and he goes to visit him,” let him not enter! Rebbi Jeremiah said, there is a difference there because of the ways of peace. Rebbi Yose asked: If it is because of the ways of peace, should he not also be permitted in case of an oath? But we have stated, that I will not wear phylacteries: vows are forbidden, oaths permitted, for one cannot swear to break religious obligations.” If somebody makes a vow that religious objects should be forbidden to him (as if they were dedicated sacrifices), he commits a twofold sin in making a frivolous vow and breaking biblical commandments, but what he did is done. But if he swears that he will not fulfill his religious obligations, the oath is invalid since, in the language of the Babli, “he already is under oath from Mount Sinai”, and a valid oath cannot be superseded by another oath. Since visiting the sick is a religious obligation, if the prohibition of usufruct is interpreted as an oath it should be nonexistent in the case of a visit to a sick person. No answer is given since practice follows R. Joḥanan. : “Vows are forbidden, oaths permitted.” 20a . “What is a prohibition? This loaf is for me as the day of my father’s death, as the day X was killed. 25:25 , Jer . 41:2 ), which is a fast day by tradition, not by law, and which therefore needs a declaration to be a binding obligation. (In practice, fasting three consecutive years on a particular date creates the equivalent of a vow to fast.) , as the day I saw Jerusalem in ruins; that is the prohibition the Torah spoke of. 30:3 ). “If in her husband’s house she vowed, or forbade a prohibition on herself by an oath.” ( Num . 30:11 ). Since the prohibition can refer both to a vow (tied to a material object that can be vowed to sacrificial use) and an oath (not tied to any object), it creates a category by itself. .” Rebbi Abba in the name of Rebbi Joḥanan and Rav: Both say, only if he had made a vow about that day make a vow that food on the anniversary of his father’s death should be forbidden to him like a dedicated sacrifice or had sworn to the same effect, the reference to that day has no effect. In the Babli, the person quoted is Samuel. . Rebbi Yose asked: If only he had made a vow about that day, why a separate prohibition? He should say on that day! similar to this one is quoted and explained in the Babli Šebuot 20a . “ ‘Prohibition’, is an oath. ‘Expression’ 30:4 : “If she be married to a man and her vows are on her or the expression of her lips which she forbade on herself.” Since “expression” is opposed to “vows”, it must refer to oaths. Similarly, “to express with one’s lips” is used for “to swear an oath” in Lev. 5:4 ; cf. Šebuot 20a . , is an oath. If you say prohibition is an oath, he is guilty for every single prohibition and for every single oath. If you say prohibition is a kind of oath, he is guilty for this separately and that separately.” “Prohibition is an oath”, and you say “if you say so”? Rebbi Eleazar said, these are two Tannaїm. Rebbi Jeremiah said, it is from one Tanna as one would reasonably expect, is from one author. But the implicit verb in the first two sentences should not be read as “is” but as “may be”. . If he said it in the language of a vow you catch him in the language of a vow. If he said it in the language of an oath you catch him in the language of an oath. If you say, prohibition is a kind of oath, he is guilty for every single prohibition and for every single oath 5:1–13 . . Rebbi Yose said, this comes only for five loaves. But for a single loaf, from the moment he mentioned “oath” for it, he made it a cadaver. Furthermore, he may want to have oaths apply to prohibited items, but oaths cannot apply to prohibitited items, that I will not wear phylacteries: vows are forbidden, oaths permitted, for one cannot swear to break religious obligations.” If somebody makes a vow that religious objects should be forbidden to him (as if they were dedicated sacrifices), he commits a twofold sin in making a frivolous vow and breaking biblical commandments, but what he did is done. But if he swears that he will not fulfill his religious obligations, the oath is invalid since, in the language of the Babli, “he already is under oath from Mount Sinai”, and a valid oath cannot be superseded by another oath. Since visiting the sick is a religious obligation, if the prohibition of usufruct is interpreted as an oath it should be nonexistent in the case of a visit to a sick person. No answer is given since practice follows R. Joḥanan. . Rebbi Ḥananiah said, it applies even to a single loaf. As we have stated 2:4 , referred to in Babli Šebuot 28b . , “in that the past is more stringent than the future, if he said I did not eat, I did not eat, he is guilty for every statement; I shall not eat, I shall not eat, he is guilty only once.” Rebbi Yudan said a kind of oath, he is guilty for this separately and that separately.” , only if he first mentioned “vow” and then mentioned “oath”. But if he mentioned oath and then vow, vows can apply to prohibitions but oaths cannot apply to prohibitions to add the prohibition of sacrilege to the prohibition of eating. But if he first declared the loaf to be qorbān, it is automatically forbidden to him and no oath can increase the degree of prohibition. Therefore, the oath following the vow is a futile oath. . Rebbi Yose explained “to forbid” 30:3 , “to forbid a prohibition to himself”, which can be either a vow or an oath. : That should be forbidden to me; there should be a prohibition on it, it is forbidden. An oath is on me, it is forbidden, there should be an oath on it, it is forbidden to introduce the vow. . Rebbi Yudan said, in vows it is forbidden, in oaths it is permitted. There is a prohibition on me, it is forbidden. There is a prohibition on it, it is forbidden. An oath is there on me, it is forbidden. There is an oath on (me) [it] is permitted. “I am vowed away from you”. Rebbi Yose ben Ḥanina said, both of them are mutually forbidden; as if [the other person] had said: and I from you. If he said, this loaf is vowed away from me and I from it, or I am vowed away from this loaf and it from me. It does not make any difference whether he said “from me” in Aramaic (מינך) or in Hebrew (מימך), or he said “I am to you [forbidden]” or “I am on you [forbidden]”, “you are to me [forbidden]” or “you are on me [forbidden].” It was stated: “I am jailed away from you, I am separated away from you”. Rebbi Jeremiah asked, why did one not state “taken away from”? Rebbi Yose said, that was stated at the end, “I am taken away from the Jews.” “That I will not eat from yours, that I will not taste from yours.” Rebbi Eleazar in the name of Rebbi Hoshaiah. One catches him because of a handle for qorbān that I shall not eat from yours. Since he used the language of vows, referring to the other person’s food instead of his person, he made it clear that he intended a vow. . Rebbi Abun bar Ḥiyya asked, if he said, I shall not eat from you, does one catch him because of a handle of an oath? Rebbi Yose said, people usually say “handle of an axe”, do they ever say “axe of a handle” 1:2 (51b 1. 28), R. Yose notes that common usage requires the word “oath” to be at the beginning of the sentence, not at the end, to which R. Mattaniah adds the example of the handle of the axe to show that (in rabbinic Hebrew) word order counts. The translation of כולכה (in the parallel כולבא) as “axe” follows J. Levy’s Dictionary. ? “I am excommunicated from you, Rabbi Aqiba was stringent in that because of a doubt.” To forbid all his possessions. As you say 10:8 . , “all his property should be banned and he should be separated from the community of the diaspora.” What do the rabbis do with this? An excommunication by the court is weightier. “As vows of the wicked, he vowed as nazir, a sacrifice, and an oath.” Mishnah. However, one should be reluctant to consider this the original text; it might well be Rashba’s reconstruction (it replaces Yerushalmi או by Babli אי and is elliptic elsewhere). But since the text certainly captures the intent of the Yerushalmi, it is presented here with commentary (from edition Brno 1798, reprint New York 1961): שְׁמוּאֵל אָמַר. לִצְדָדִין הִיא מַתְנִיא. אִי בְנָזִיר אִי בְקָרְבָּן אִי בִשְׁבוּעָה. רִבִּי זְעִירָה אָמַר. נָדַר בִּשְׁלָשְׁתָּן. אָמַר רִבִּי אָבִין. מָאן דְּבָעֵי מִיפְתָּר הָדָא רִבִּי זְעִירָא בְּמִי שֶׁהָיָה לְפָנָיו אֶשְׁכּוֹל אֶחָד וּבָא אֶחָד וְאָמַר. הֲרֵינִי נָזִיר מִמֶּנּוּ. הֲרֵי זֶה נָזִיר. בָּא אַחֵר וְאָמַר. הֲרֵי עָלַי כְקָרְבָּן. וּבָא אַחֵר וְאָמַר. הֲרֵי עָלַי כְּנִדְרֵי רְשָׁעִים. בָּא אַחֵר וְאָמַר. מַה שֶׁאָֽמְרוּ שְׁלָשְׁתָּן עָלַי. נִמְצָא זֶה נָדוּר בְּנָזִיר וּבְקָרְבָּן וּבִשְׁבוּעָה. Samuel said, it is taught about several cases, either about the nazir , or a sacrifice, or an oath. Rebbi Ze'ira said, he made a vow in all three of them. Rebbi Abin said, one wants to explain that of Rebbi Ze'ira about a person who has before him a bunch of grapes. A person came and said, I will be a nazir from these cannot be split, he is a nazir in all its aspects. , he is a nazir . Another person came and said, these are for me qorbän ; another person came and said, they are for me like vows of the wicked. Another person came and said, what these three said is on me; it turned out that this one vowed for nazir , qorbän , and oath. Samuel said, the Mishnah speaks about several cases, either as nazir, or a sacrifice, or an oath. Rebbi Ze‘ira said, he is a nazir in all three of them. Rebbi Abin said, if somebody wants to explain that of Rebbi Ze‘ira, it is such: There was before him a bunch of grapes and another person came and said, there is an oath on me, then there is an oath on him. Another person came and said, that is qorbān for me, it is qorbān for him. Another person came and said, there is an oath on me, then there is an oath on him. Another person came and said, what these three said is on me, does it not turn out that this one is obligated for qorbān and oath? It was stated: “As to their free-will offerings, he did not say anything.” Does that mean that the wicked give free-will offerings? Since he gave a free-will offering, he is not wicked. The Mishnah follows Rebbi Jehudah, since it was stated in the name of Rebbi Jehudah 5:4 . In all parallel sources, the attributions are switched between R. Jehudah and R. Meїr [Eccl. rabba 5(2 ) a Yerushalmi source; Babli Nedarim 9a , Ḥulin 2a , Tosephta Ḥulin 2:17 ]. Eccl. rabba 5(2 ) is a shortened parallel to the entire paragraph. There, and in Lev. rabba 16(5 ), the next verse, “do not let your mouth make your flesh sin” is referred to people who pledge money for charity but do not redeem their pledges. : “It is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should not make a vow at all. Rebbi Meїr says, “it is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should make a vow and pay. And so it says 76:12 . , “make vows and pay to your God.” How does one handle a free-will offering? He brings his sheep to the Temple courtyard and says, that one is an elevation offering. Rebbi Abin said, Rebbi Jehudah 20:25 , and is rejected in practice. used to open a door 30 , and in their stead one ordained rabbi or a court of three lay people, can free a person from the obligations of his vow. But such a ruling depends on the person making the vow repenting it. An argument which induces such repentance is called “door of regret”, פֶּתַח חֲרָטָה, or simply “door”. : If you had known that one who makes a vow is called wicked, would you have vowed? Rebbi Yannai said, “it is a trap for a human to call ‘sanctified’ and afterwards to check out the vows, 20:25 . ” if one started to make vows, his account book Chapter 9, Note 220 . is opened. Another explanation: “it is a trap for a human to call ‘sanctified’ and to be late to check out the vows,” if a person is in arrears with his vows, his account book is opened. It happened to one who said, I undertake to bring an elevation offering and he tarried to bring it. His ship sank at sea 5(2 ), the man perished in his ship. . “Like vows of the good ones, he did not say anything.” Does this mean that good people make vows? Since that one made a vow, he is not a good one. The Mishnah follows Rebbi Jehudah since it was stated in the name of Rebbi Jehudah, the ancient pious ones desired to bring a purification offering 1:6 , 51c 1. 36. , but the Omnipresent did not let a sin happen to them; so they made a vow of nazir in order to be able to bring a purification offering period; Num. 6:14 . . Rebbi Simeon says, they became sinners because they made a vow of nazir, for it was said: “He shall atone for him for what he sinned about the person 6:11 . In Sifry Num. 30, R. Ismael points out that this verse is written about the nazir who became inadvertently impure in the impurity of the dead, who is in effect a sinner in respect to the dead person. The Babli, 10a , accepts the argument of R. Simeon, which in the Tosephta, 1:1 , is in the name of Rabban Simeon ben Gamliel. ,” that one sinned against his own person because he barred himself from [drinking] wine. It turns out that that of Simeon the Just parallels Rebbi Simeon. As it was stated Yerushalmi 1:6 , Babli 4b , Sifry Num. 22, Num. rabba 10(20). : Simeon the Just said, I never ate the reparation offering of a nazir except once. Once a man came to me from the South, I saw that he was reddish, with beautiful eyes and good looks, and his hair in nice rows of waves 17:42 ) and the friend in the Song of Songs (5:11 ). . I said to him, my son, what induced you to cut off that beautiful hair? He said to me: Great man, I was a shephard in my village and I went to fill the water vessel with water when I saw my mirror image in the water and my instinct rushed over me and tried to lose me from the World. I said to it, wicked! You are rushing me to something which is not yours; it is upon me to sanctify you to Heaven! I bent my head to him and said, my son, there should be many more in Israel who fulfill the Omnipresent’s will like you. About you the verse says 6:2 . , “man or woman, if he clearly articulates vowing a vow of nazir, to be a nazir for the Eternal.” Rebbi Mana asked: Why following Simeon the Just, even following Rebbi Simeon? Did Simeon the Just never eat a purification offering for suet 6:19 ). How can somebody called “the Just” refuse to purify people? ? Did Simeon the Just never eat a purification offering for blood? Simeon the Just holds that people make a vow while they are upset. Since they make the vow while they are upset, in the end, they wonder who has to restart his entire time as nazir after his impurity has been repaired. Since the verse repeatedly requires that offerings in the Temple must be brought willingly ( Lev. 1:3 , 22:29 ), an offering brought unwillingly is of questionable validity. . But if he wonders, his sacrifices become similar to one of those who slaughtered profane animals in the Temple courtyard. But this one made a well thought-out dedication, when his mouth and his thoughts were in unison.

הָאוֹמֵר קוֹנָם קוֹנָח קוֹנָס הֲרֵי אֵילּוּ כִּנּוּיִין לְקָרְבָּן. חֵרֶק חֵרֶךְ חֶרֶף הֲרֵי אֵילּוּ כִּנּוּיִין לְחֵרֶם. נָזִיק נָזִיחַ פָּזִיחַ הֲרֵי אֵילּוּ כִּנּוּיִים לִנְזִירוּת. שְׁבוּתָה שְׁקוּקָה נָדַר בְּמוֹהִי הֲרֵי אֵילּוּ כִּנּוּיִים לִשְׁבוּעָה. הָאוֹמֵר קוֹנָם קוֹנָח כול׳. עַד כְּדוֹן עַצְמוֹ. מַהוּ שֶׁיַּקְדִּישׁ לַשָּׁמַיִם בִּלְשׁוֹן קוֹנָם. נִישְׁמְעִינָהּ מִן הָדָא. אָמַר לוֹ. הַשְׁאִילֵינִי קַרְדּוֹמָךְ. אָמַר קוֹנָם קוֹרְדּוֹם יֵשׁ לִי. קוֹנָם נְכָסַיי עָלִי. וְיֵשׁ לוֹ קוֹרְדּוֹם. נְכָסָיו אֲסוּרִין שֶׁאֵין לַזֶּה קוֹרְדּוֹם. אָמַר רִבִּי תַחְלִיפָא קַיסָרַיָיא. שַׁנְיָיא הִיא. שֶׁבּוֹ בְלָשׁוֹן שֶׁהִתְפִּיס אֶת הַקַּרְדּוֹם בּוֹ בְלָשׁוֹן הִתְפִּיס בּוֹ אֶת הַנְּכָסִים. מַה נַפְשֵׁךְ. קָדַשׁ קוֹרְדּוֹם קָדְשׁוּ נְכָסִים. לֹא קָדַשׁ קוֹרְדּוֹם אֲפִילוּ נְכָסִים לֹא קָדְשׁוּ. אִילּוּ אָמַר. קוֹנָם קוֹרְדּוֹם יֵשׁ לִי. וְחָזַר וְאָמַר. קוֹנָם נְכָסַיי עָלַי. וְיֵשׁ לוֹ קוֹרְדוֹם. נְכָסָיו אֲסוּרִין. יֵאוּת. אָמַר רִבִּי יוֹשׁוּעַ בֶּן חֲנַנְיָה. אִילּוּ אָמַר. נְכָסַיי מוּתָּרִין. וְקָם לֵיהּ. יֵאוּת. לֹא אָמַר אֶלָּא שֶׁאֵין לַזֶּה קוֹרְדּוֹם. הָא אִם יֵשׁ לוֹ קוֹרְדוֹם נְכָסָיו אֲסוּרִין. הָדָא אָמְרָה שֶׁקָּדַשׁ קוֹרְדּוֹם. הָדָא אָמְרָה שֶׁקָּדְשׁוּ נְכָסִים. הָדָא אָמְרָה שֶׁאָדָם מַקְדִּישׁ לַשָּׁמַיִם בִּלְשׁוֹן קוֹנָם. רִבִּי יִרְמְיָה בָּעֵי. דָּבָר שֶׁהוּא מְשַׁמֵּשׁ לְשֵׁם חוּלִין וּלְשֵׁם קָרְבָּן מַהוּ לוֹסַר עַצְמוֹ בוֹ. וְהָא תַנִּינָן. קוֹנָס. קוֹנָסָה שְׁמָהּ. וְהָא תַנִּינָן שְׁבוּתָה. שְׁפוּתָה שְׁמָהּ. וְהָא תַנֵּי בַּר קַפָּרָא. חֶרֶס. לֹא חַסְפָּא הִוא. אָמַר רִבִּי זְעִירָא. לְשׁוֹן גְּבוֹהַּ הוּא. הָאוֹמֵר לַחֶרֶס וְלֹא יִזְרַח. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. לְשׁוֹן אוּמּוֹת הוּא. כְּגוֹן אִילֵּין נֵיוַותָּאֵי דִּינוּן קַרֵיָין לְחַסְפָּא כַסְפָּא. אָמַר רִבִּי יוֹסֵי. נִרְאִין הַדְּבָרִים בִּמְקוֹמוֹת אֲחֵרִים. אֲבָל בְּמָקוֹם שֶׁקּוֹרְאִין לְנָזִיר נָזִיק כֵּן אֲנִי אוֹמֵר. נְזִיר פְּסִילִים לֹא יְהֵא נָזִיר. מִיתְנֵי. שְׁבוּתָה שְׁקוּקָה. תַּנֵּי רִבִּי חִיָיה. שְׁבוּקָה שְׁקוּעָה שְׁקוּרָה. נֶדֶר. דְּנָדַר בְּמוֹהִי בְּמוֹמֵי דְנָדַר מֹשֶׁה וַיּוֹאֵל מֹשֶׁה. רִבִּי יוֹנָה בָעֵי. וְלָמָּה לִינָן אָמְרִין בְּמוֹמֵי דְנָדַר שָׁאוּל וַיּוֹאֵל שָׁאוּל. יְמִינָא הֲרֵי זוֹ שְׁבוּעָה. שְׂמֹאלָא הֲרֵי זוֹ שְׁבוּעָה. אָמַר רִבִּי מִתַּנְיָה. דִּכְתִיב וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם.

MISHNAH: If somebody says qônām , or qônāḥ, or qônās, these are substitute names for qorbān. Ḥēreq, ḥērek, ḥēreph, these are substitute names for ban. Nāzîq, nāzîaḥ, pāzîaḥ, these are substitute names for nazir. Šĕbûtâ, šĕqûqâ, or he made a vow of Moy (Moses). The connection between Moses and oaths is given later, Note 122 . While the difference between vow and oath is important in rabbinic law, people in everyday speech do not make these fine distinctions. If the verb is an expression of making a vow but the noun is “oath”, the entire sentence has to be interpreted as being an oath. , these are substitute names for an oath. HALAKHAH: “If somebody says qônām, or qônāḥ, ” etc. So far for himself. Can one dedicate to Heaven by saying qônām or any other of the recognized substitutes for qorbān? ? Let us hear from the following Babli 35a and in abbreviated form Tosephta 4:6 . The Babylonian version differs from the Yerushalmi in that the lender asserts that he has only one spade which he needs for himself and only asserts that he has no spare and, most importantly, that the lying lender’s property is only forbidden to him during his lifetime but becomes the property of his heir while in the Yerushalmi the property becomes the Temple’s. Therefore, the position of the Babli is opposed to that of the Yerushalmi and every attempt to emend and explain the Yerushalmi in the light of the Babli falsifies the text. : One said to another, lend me your spade used for digging.” . He said, qônām the spade if I have it, qônām my property on me. If he has a spade, his property would be forbidden for this one “has no spade”. Rebbi Taḥlifa from Caesarea said, there is a difference, for he used the same expression to attach the spade and to attach his property. As you look at it, if the spade is sanctified, so is his property. If the spade is not sanctified, neither is his property. If he said, qônām the spade if I have it, and added qônām my property on me, if he owns a spade, his property is forbidden. That is correct. Rebbi Joshua ben Ḥananiah said, if he had said “my property” or any equivalent expression, there is no vow. , it would be permitted for he stopped. That is correct. He only asserted that the person had no spade. Therefore, if he has a spade, his property is forbidden. That means that the spade was sanctified. That means that the property was sanctified is as valid for dedications as qorbān. . This means that a person may dedicate to Heaven using the expression qônām. Rebbi Jeremiah asked: May a person bind himself by a word which has both a profane and a sacral meaning? Did we not state קוֹנָס? Its name is קונסה. Did we not state שְּׁבוּתָה? Its name is שְׁפוּתָה (5) “a bench”.] This is another example to show that in Galilee, under the influence of Greek, β was /v/ and /v/ close to /f/. . 1:1 , 51a 1. 52. But did not Bar Qappara state ḥeres ? Rebbi Ze‘ira said, that is a name relating to the High One: 9:7 . “If He commands the sun: would it not shine?”. Rebbi Simeon ben Laqish said, these are Gentile words 1:1 (and the Babli 10a ), R. Joḥanan is reported to hold that the substitutes are words from foreign languages whereas R. Simeon ben Laqish holds that they are artificial words created by the Sages to avoid using Hebrew sacral words. In the latter case it would be obvious that only officially sanctioned words may be used. , like those Nabateans who say khaspa for ḥaspa . Rebbi Yose said, it is reasonable in other places, but in a place where the nazir is called naziq that is enough to establish the vow. , do I say that a nazir of people with speech defects should not be a nazir ? It was stated: šĕ butâ, šĕquqâ ; Rebbi Ḥiyya stated: š ĕbuqa, š ĕqu‘â, šĕqurâ. “A vow”, when he made a vow by Moy, by the oath which Moses vowed, “and Moses accepted the curse. 2:21 . “Moses swore to stay by the man,” not “Moses agreed to stay with the man,” cf. the Targumim. ” Rebbi Jonah asked, why do we not say, by the oath which Saul vowed, “Saul menaced the people with a curse 14:24 . Why is the invocation of Saul’s name not a form of oath. In the verse quoted, the meaning of “imposing a curse by an oath” is clear and undisputed. There is no answer, probably because religious fear was never connected with the name of Saul. It is noteworthy that all through proto-Mishnaic, Mishnaic, and Talmudic periods the name Moses is not used for living persons; there are a few appearences of a substitute name such as Maishe. ”? By my right hand, that is a vow, by my left hand, that is a vow. Rebbi Mattaniah said, for it is written 12:7 . : “He lifted his right hand and his left hand to the Heavens and swore by the Eternally Living.”

לֹא חוּלִים לֹא אוֹכַל לָךְ לֹא כָשֵׁר לֹא דְכִי טָהוֹר וְטָמֵא נוֹתָר וּפִיגּוּל אָסוּר. כְּאִמְרָא כַּדִּירִיים כָּעֵצִים כָּאִישִּׁים כַּמִּזְבֵּחַ כַּהֵיכָל כִּירוּשָׁלֵם נָדַר בְּאֶחָד מִכָּל מְשַׁמְּשֵׁי הַמִּזְבֵּחַ אַף עַל פִּי שֶׁלֹּא הִזְכִּיר קָרְבָּן הֲרֵי זֶה נָדַר בְּקָרְבָּן. רִבִּי יְהוּדָה אוֹמֵר הָאוֹמֵר יְרוּשָׁלֵם לֹא אָמַר כְּלוּם. לֹא חוּלִין לֹא אוֹכַל לָךְ כול׳. הָא מַה דָנָא אֲכִיל מִן דִּידָךְ לָא יְהוּ חוּלִין אֶלָּא קָרְבָּן. לֹא כָשֵׁר לִי אֶלָּא לַמִּזְבֵּחַ. לֹא דְכִי לִי אֶלָּא לַמִּזְבֵּחַ. טָהוֹר לַמִּזְבֵּחַ וְלֹא לִי. טָמֵא לִי וְלֹא לַמִּזְבֵּחַ. כָּשֵׁר וְדָכִי מִטָּהוֹר וְטָמֵא. לֹא כָשֵׁר לֹא דְכִי מִלְּטָהֵר וְטָמֵא. פִּיגּוּל. לֹא שַׁנְיָיה. הִיא פִיגּוּל שֶׁלָּעוֹלָה הִיא פִיגּוּל שֶׁלִּשְׁלָמִים. נוֹתָר שֶׁלָּעוֹלָה הָיָה לוֹ שְׁעַת כּוֹשֶׁר. נוֹתָר שֶׁלִּשְׁלָמִים לֹא הָיָה לוֹ שְׁעַת כּוֹשֶׁר. אָמַר הֲרֵי עָלַי כַּנּוֹתָר שֶׁלִּשְׁלָמִים מָהוּ. כְּאִימְרָא. רִבִּי יוֹחָנָן אָמַר. כְּאִימָּר תְּמִידָא. תַּמָּן אָמְרִין. כִּוְולַד חַטָּאת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. כְּאֵילוֹ שֶׁלְּאַבְרָהָם אָבִינוּ. תַּנֵּי רִבִּי חִיָיה מְסַיֵיעַ לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. כְּאִימְרָא דְלָא יְנַק מִן יוֹמוֹהִי. עַל דַּעְתִּין דְּרַבָּנִין דְּתַמָּן נִיתְנֵי. כָּעֲזָרָה. אָמַר רִבִּי אָבִין. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ נִיתְנֵי. כְּקָרְבְּנוֹת הַמִּזְבֵּחַ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיתְנֵי. כְּדִישׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְנוֹרָה. כַּדִּירִיִים. כְּדִירִים שֶׁלָּעֵצִים. כְּדִירִיִים שֶׁלַּקָּרְבָּנוֹת. כָּעֵצִים. כִּשְׁנֵי גֵּיזֵירֵי עֵצִים. כָּאִישִּׁים. כְּשַׁלְהָבִיּוֹת שֶׁלָּאֵשׁ. כַּמִּזְבֵּחַ. כְּקָרְבְּנוֹת הַמִּזְבֵּחַ. כָּהֵיכָל. כְּקָרְבְּנוֹת הַהֵיכָל. כִּירוּשָׁלֵם. כְּקָרְבְּנוֹת יְרוּשָׁלֵם. נָדַר בְּאֶחָד מִכָּל מְשַׁמְּשֵׁי מִזְבֵּחַ. כְּגוֹן כַּף וּמַחְתָּה וּמִזְרָק. רִבִּי יוּדָה אוֹמֵר. הָאוֹמֵר כִּירוּשָׁלֵם לֹא אָמַר כְּלוּם. שֶׁלֹּא נִתְכַּוֵון זֶה אֶלָּא לָעֵצִים וְלָאֲבָנִים שֶׁבָּהּ. כַּתּוֹרָה. הֲרֵי זֶה מוּתָּר. כִּקְדוּשַׁת תּוֹרָה כַּכָּתוּב בָּהּ. הֲרֵי זֶה אָסוּר כַּקָּרְבָּנוֹת הַכְּתוּבִין שֶׁבָּהּ. אִית תַּנָּיֵי תַנֵּי. כַּתּוֹרָה וְכַכָּתוּב בָּהּ. הֲרֵי זֶה מוּתָּר. רִבִּי אָבִין בַּר כַּהֲנָא אָמַר. דְּרִבִּי שְׁמְעוֹן הִיא. אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי שִׁמְעוֹן נִמְצָא שֶׁאֵין בְיָדוֹ חִיטִּין וּפָטוּר עַל הַשְּׁאָר. אָמַר רִבִּי יוֹסֵי. דִּבְרֵי הַכֹּל הִיא. כַּתּוֹרָה. כִּקְדוּשַׁת תּוֹרָה. כַּכָּתוּב בָּהּ. כִּקְדוּשַׁת כְּתוּבַיָּא.

MISHNAH: Not profane I shall not eat from yours, not usable, not pure, pure, or impure, leftover, or mushy, is forbidden. Like a sheep, like the storage places, like wood, like altar gifts, like the altar, like the Temple, like Jerusalem. If one made a vow by one of the serving pieces of the altar even though he did not mention “sacrifice”, it is as if he made a vow by the sacrifice. Rebbi Jehudah says, he who says “Jerusalem” did not say anything in making an oath which forbids the use of certain things to the maker of the vow. Most details are explained in the Halakhah. “Leftover” are the leftovers of a valid sacrifice after the time allotted for its consumption; this is forbidden both as a sacrifice and as leftover. “Mushy” is the biblical term for a sacrifice which was brought from the start with the idea that it should be eaten out of its time and/or its place. This also is doubly forbidden. An extended list of substitute expressions is in the Tosephta, 1:3 (partially quoted in the Babli, 13a ). . HALAKHAH: “Not profane I shall not eat from yours,” etc. That which I would eat from you shall not be profane but a sacrifice. “Not usable” for me but it is for the altar. “Not pure,” for me but it is for the altar. “Pure,” for the altar but not for me. “Impure,” for me but [pure] for the altar. “Mushy”. There is no difference whether mushy for an elevation offering or mushy for a well-being offering. The leftover of an elevation offering [never] had a time when it was usable, the leftover of an elevation offering (never) had a time when it was usable. If he said, this is for me as a leftover of a well-being offering, what is it? “Like a sheep.” Rebbi Joḥanan said, like the sheep of the daily offering In that case, one should read כָּאִימְרָא. The statements are quoted in Gen. rabba 56(14). . There, they say, like the young of a purification offering can be something which is forbidden even to the altar (and so could be considered as the opposite of qorbān ). This opinion is not mentioned in the Babli. . Rebbi Simeon ben Laqish said, like our father Abraham’s ram 22:13. This was a sacrifice on an altar; one reads כְּאִימְרָא. . What Rebbi Ḥiyya this is attributed to Bar Qappara. In one opinion, the ram was created at the end of the Sixth Day of Creation [Mishnah Abot 5(9)]. stated supports Rebbi Simeon ben Laqish: Like a sheep which never suckled. Following the opinions of the rabbis there, one could state: Like the Temple courtyard. Rebbi Abin said, following the opinion of Rebbi Simeon ben Laqish one could state: Like the sacrifices on the altar. Rebbi Yose ben Abun said, following Rebbi Joḥanan one could state: Like the cleansing of the inner altar and the candelabra. “Like the storage places,” like the storage places of wood, like the storage places of sacrificial animals 2:5 ). The holding area for the animals was outside the Temple on the Temple Mount, where animals were checked for blemishes. . “Like wood,” like the two logs 2:5 . . “Like altar gifts,” like the flame of the fire, but only the place of the qorbān . . “Like the altar,” like the sacrifices on the altar. “Like the Temple hall,” like the sacrifices in the Temple hall. Like Jerusalem,” like the sacrifices in Jerusalem. “If one made a vow by one of the serving pieces of the altar,” e. g., cup, shovel, and pouring cup. “Rebbi Jehudah says, he who says ‘like Jerusalem’ formula. There is no hint of this in the Yerushalmi. did not say anything,” since this one intended to refer only to its wood and stones. “Like the Torah,” that is permitted. “Like the sanctity of the Torah, like what is written in it,” that is forbidden like the sacrifices written in it. There are Tannaїm who state, “like the Torah and what is written in it,” is permitted. Rebbi Abin bar Cahana said, that is Rebbi Simeon’s, as Rebbi Joḥanan said, by the words of Rebbi Simeon, if it turns out that he had no wheat, he is free also for the rest 5:4. A (who has no witnesses and no documents to prove his case) says to B, give me the wheat, barley, and spelt which you hold for me. B says, I have nothing of yours. A says to B, swear that you have no wheat, barley, and spelt of mine, and B says Amen. If it turns out that he swore falsely, he is guilty of one crime. R. Simeon says, if he swore correctly about the wheat, he cannot be prosecuted for swearing falsely about barley and spelt since an oath (and a vow) which is partially voided is totally voided. . Rebbi Yose said, it is everybody’s opinion. “Like the Torah”, like the sanctity of the Torah. “Like what is written in it,” like the sanctity of the verses.

הָאוֹמֵר קָרְבָּן עוֹלָה וּמִנְחָה חַטָּאת תּוֹדָה וּשְׁלָמִים שֶׁאֵינִי אוֹכַל לָךְ אָסוּר וְרִבִּי יְהוּדָה מַתִּיר. הַקָּרְבָּן כַּקָּרְבָּן קָרְבָּן שֶׁאוֹכַל לָךְ אָסוּר. לַקָּרְבָּן לֹא אוֹכַל לָךְ רִבִּי מֵאִיר אוֹסֵר. הָאוֹמֵר לַחֲבֵירוֹ קוֹנָם פִּי הַמְדַבֵּר עִמָּךְ וְיָדִי עוֹשָׂה עִמָּךְ וְרַגְלִי מְהַלֶּכֶת עִמָּךְ אָסוּר. הָאוֹמֵר קָרְבָּן עוֹלָה וּמִנְחָה. כול׳. כָּל עַמָּא מוֹדֵיי. הָקָרְבָּן מוּתָּר. כַּקָּרְבָּן אָסוּר. מַה פְלִיגִין. קָרְבָּן. רִבִּי יוּדָה אוֹמֵר. הָאוֹמֵר קָרְבָּן כָּאוֹמֵר הָקָרְבָּן וְהוּא מוּתָּר. וְרַבָּנִין אָמְרִין. קָרְבָּן כָּאוֹמֵר כַּקָּרְבָּן וְהוּא אָסוּר. אָמַר לָהֶן רִבִּי יוּדָה. אֵין אַתֶּם מוֹדִין לִי בָּאוֹמֵר שְׁבוּעָה כָּאוֹמֵר הָשְׁבוּעָה וְהוּא אָסוּר. וָכָא הָאוֹמֵר קָרְבָּן כָּאוֹמֵר כַּקָּרְבָּן וְהוּא מוּתָּר. וְרַבָּנִין מַטִּילִין אוֹתוֹ לַחוּמְרִין. הָאוֹמֵר שְׁבוּעָה כָּאוֹמֵר הָשְׁבוּעָה וְהוּא אָסוּר. וָכָא הָאוֹמֵר קָרְבָּן כָּאוֹמֵר הָקָרְבָּן וְהוּא אָסוּר. חָלִיל הֶחָלִיל לְחַלִיל בֶּחָלִיל. בֵּין שֶׁאוֹכַל לָךְ בֵּין שֶׁלֹּא אוֹכַל לָךְ. מוּתָּר. לָחוּלִין שֶׁאוֹכַל לָךְ. אָסוּר. חוּלִין שֶׁאוֹכַל לָךְ. מוּתָּר. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי מֵאִיר מִמַּשְׁמַע לָאו אַתְּ שׁוֹמֵעַ הֵין. לֹא קָרְבָּן מִזֶּה. דְּלָ נָא אֲכִיל מִן דִּילָךְ. הָא מַה דָנָא אֲכִיל מִן דִּידָךְ חוּלִין הוּא. לֵית הוּא קָרְבָּן. הִילּוּכִי עָלֶיךָ. דִּיבּוּרִי עָלֶיךָ. לֹא אָמַר כְּלוּם. לָמָּה. שֶׁמַּתְפִּיס אֶת הַנֶּדֶר בְּדָבָר שֶׁאֵין בּוֹ מַמָּשׁ. נֶדֶר נֶדֶר. מַה נֶדֶר שֶׁנֶּאֱמַר לְהַלָּן דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ. אַף נֶדֶר שֶׁנֶּאֱמַר כָּאן דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ. עֵינִי רוֹאָה לָךְ. אָזְנִי שׁוֹמַעַת לָךְ. אָסוּר. אַתְּ אוֹמֵר. יָדִי עוֹשָׂה עִמָּךְ. אָסוּר. חָרַשׁ עִמּוֹ בַקַּרְקַע עַד כַּמָּה הוּא אָסוּר. עִמּוֹ כְּדֵי שְׂכָרוֹ אוֹ עַד כְּדֵי הֲנָיַית קַרְקַע. גְָּדַר עִמּוֹ בַתַּנּוּר עַד כַּמָּה הוּא אָסוּר. עַד כְּדֵי שְׂכָרוֹ אוֹ עַד כְּדֵי הֲנָיַית תַּנּוּר.

MISHNAH: If somebody says sacrifice, elevation offering, or flour offering, purification offering, or well-being offering, that I will not eat with you, he is forbidden; Rebbi Jehudah permits. The sacrifice, like a sacrifice, sacrifice if I would eat with you, he is forbidden. It is for sacrifice what I will not eat with you, Rebbi Meїr forbids. If somebody says to another person, a qônām that my mouth speaks with you, that my hand works with you, that my foot goes with you, he is forbidden. HALAKHAH: “If somebody says sacrifice, elevation offering, or flour offering,” etc. Everybody agrees this sacrifice is permitted, like a sacrifice is forbidden. Where do they disagree? Sacrifice. Rebbi Jehudah says, he who says ‘sacrifice’ is as if he said ‘ this sacrifice’ and is permitted; but the rabbis say, he who says ‘sacrifice’ is as if he said ‘ like a sacrifice’ and is forbidden. Rebbi Jehudah said to them: Do you not agree that one who said “oath” is like one who said “this oath” and is forbidden? And here he who says ‘sacrifice’ is as if he said ‘ this sacrifice’ and is permitted! But the rabbis throw restrictions on it. One who said “oath” is like one who said “this oath” and is forbidden. But here, he who says ‘sacrifice’ is as if he said ‘ like a sacrifice’ and is forbidden. Fife, the fife, with a fife, either ‘that I shall eat with you’ or ‘that I shall not eat with you’, is permitted “fife” is derived from the root חלל II, Arabic خلّ “to pierce, make a hole” (among other meanings). Nobody takes this as close to ḥûlîn “profane”, derived from חלל I, Arabic حلّ “being permitted, not holy” (among other meanings) or חָלִילָה “desecration, God forbid!”. The expression cannot be interpreted as a vow. . No profane food that I would eat with you, forbidden. Profane food I would eat with you, permitted. Rebbi Yasa in the name of Rebbi Joḥanan: Are there words of Rebbi Meїr that from a negative one understands a positive? There is no sacrifice from this. What I shall not eat from you. Therefore, what I shall eat from you is profane, it is not qorbān 36a , Soṭah 17a ; Yerushalmi Erubin 3, 21b 1. 24, Qiddušin 1:3 64a 1. 16, Šebuot 4:14 35d 1. 66, 7:1 37c 1. 45). It is obvious that the first sentence is a rhetorical question. . ‘My going [is forbidden] to you, my speech [is forbidden] to you,’ he said nothing. Why? Because he referred the vow to something immaterial. “Vow, vow” (cf. Berakhot Chapter 1, Note 70 ) that in legal texts, a word has only one definite meaning. The word “vow” is used in Lev. 27:2 to describe the pledge of a predetermined sum of money, which is material. Therefore in Num . 30:3 , the word “vow” also must refer to something material. . Just as “vow” which was said there refers to something (im-)material, so “vow” said here refers to something (im)material. ‘My eye [is forbidden] to see for you, my ear [is forbidden] to hear you,’ he is forbidden. You say, ‘my hand [is forbidden] to work with you,’ he is forbidden. If he ploughed with him on the ground, what is forbidden to him? Up to the amount of his wages or any improvement of the ground? If he fenced in an oven with him, what is forbidden to him? Up to the amount of his wages or any improvement of the oven?