Jerusalem Talmud Nedarim Chapter 7

הַנּוֹדֵר מִן הַיָּרָק מוּתָּר בַּדִּילּוּעִים. וְרִבִּי עֲקִיבָה אוֹסֵר. אָמְרוֹ לוֹ לְרִבִּי עֲקִיבָה וַהֲלֹא אוֹמֵר אָדָם לִשְׁלוּחוֹ קַח לָנוּ יָרָק וְהוּא אוֹמֵר לֹא מָצָאתִי אֶלָּא דִילּוּעִין. אָמַר לָהֶם כֵּן הַדָּבָר אוֹ שֶׁמָּא אוֹמֵר הוּא לֹא מָצָאתִי אֶלָּא קִטְנִית. אֶלָּא שֶׁהַדִּילּוּעִין בִּכְלָל יָרָק. אָסוּר בְּפוּל הַמִּצְרִי לַח וּמוּתָּר בַּיָּבֵשׁ. הַנּוֹדֵר מִן הַיָּרָק כול׳. מִיסְבַּר סָבַר רִבִּי עֲקִיבָה מָצָאתִי וְלֹא מָצָאתִי. מֵעַתָּה הַנּוֹדֵר מִן הַבָּשָׂר יְהֵא אָסוּר בִּבְשַׂר דָּגִים וַחֲגָבִים. שֶׁכֵּן אָדָם אוֹמֵר לַחֲבֵירוֹ. קַח לָנוּ בָשָׂר. וְהוּא אוֹמֵר לַחֲבֵירוֹ. לֹא מָצָאתִי אֶלָּא דָגִים. אֶלָּא רִבִּי עֲקִיבָה סָבַר מֵימַר. הַדִּילּוּעִין בִּכְלָל יָרָק. וְרַבָּנִין אָמְרִין. אֵין הַדִּילּוּעִין בִּכְלָל יָרָק. אַף לְמִידַּת הַדִּין כֵּן. יָרָק גִּינָּה זֶה מָכוּר. וְהָיוּ שָׁם דִּילּוּעִין. עַל דַּעְתֵּיהּ דְּרִבִי עֲקִיבָה מְכוּרִין. עַל דַּעְתּוֹן דְּרַבָּנִין אֵינָן מְכוּרִין. וּבְהֶבְקֵר וּבְהֶקְדֵּשׁ כֵּן. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. אָתָא דִיחִידָיָיא דְּהָכָא כִּסְתָּמָא דְתַמָּן. וִיחִידָיָיא דְתַמָּן כִּסְתָּמָא דְהָכָא. דְּתַנֵּי. הַנּוֹדֵר מִן הַבָּשָׂר אָסוּר בְּכָל מִין בָּשָׂר אָסוּר בְּרֹאשׁ וּבִכְרָעַיִם וּבְקָנֶה וּבְלֵב וּבְכָבֵד. וּמוּתָּר בִּבְשַׂר דָּגִים וַחֲגָבִים. וְכֵן הָיָה רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. קִרְבַיָיא לָאו בָּשָׂר וְאָכְלֵיהוֹן לָאו אִינַּשׁ. הַכֹּל מוֹדִין בְּנוֹדֵר מִן הַדִּילּוּעִין שֶׁמּוּתָּר בְּיָרָק. כְּהָדָא דְתַנֵּי. הַנּוֹדֵר מִן הָעִיקָּר אָסוּר בַּטְּפֵילָה. הַנּוֹדֵר מִן הַטְּפֵילָה מוּתָּר בָּעִיקָּר. הַנּוֹדֵר מִן הַבָּשָׂר אָסוּר בַּגִידִים. הַנּוֹדֵר מִן הַגִידִים מוּתָּר בַּבָּשָׂר. מַה פְלִיגֵי. בִּדְלַעַת מִצְרִית. אֲבָל בִּדְלַעַת יְוָונִית כָּל עַמָּא מוֹדֵיי שֶׁהוּא כְיָרָק. רִבִּי קְרִיסְפָּא בְשֵׁם רִבִּי יוֹחָנָן. כָּל אִלֵּין קַרְיָיא וּכְרוּבְתָא דַאֲנָן אָכְלִין דְּלַעַת יְוָונִית אִינּוּן. רִבִּי יוּדָא בַּר צְרַדְיָיה אוֹמֵר. קירמולין הֵּן כְּיָרָק. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי בְּעֵיי. קרמולין מַהוּ שֶׁיְּהוּ חַיָיבִין בְּמַעְשְׂרוֹת. תַּנֵּי בַּר קַפָּרָא. קרמולין פְּטוּרִין מִן הַמַּעְשְׂרוֹת. הָדָא דְאַתְּ אֲמַר עַד שֶׁלֹּא עָשׂוּ דִילּוּעִין. אֲבָל אִם עָשׂוּ דִילוּעִין כְּיָרָק הֵן. הוֹרֵי רִבִּי יוֹסֵי בְּאִילֵּין עֲלֵי קָלוֹקַסְיָיה שֶׁאָסוּר לִגְמוֹת בָּהֶן מַיִם מִפְּנֵי שֶׁהַצְּבָיִין אוֹכְלִין אוֹתָן. הַנּוֹדֵר מִן הַיָּרָק מַהוּ שֶׁיְּהֵא מוּתָּר בְּמִינֵי אפומלייא כְּגוֹן נבעה וּמסרולה ופלוליה וְקָלוֹקַסְיָה. רִבִּי יִצְחָק בֶּן חֲקוֹלָא וְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי תְּרֵיהוֹן אָמְרִין קוּלְקָס כְּיָרָק לְמַעְשְׂרוֹת וְלִשְׁבִיעִית וּלְפֵיאָה וּלְכִלְאַיִם. וְלִנְדָרִים צְרִיכָה. הַנּוֹדֵר מִן הַיָּרָק מַהוּ שֶׁיְּהֵא מוּתָּר בַּיָּבֵשׁ. נִישְׁמְעִינָהּ מִן הָדָא. אָסוּר בְּפוּל מִצְרִי לַח וּמוּתָּר בַּיָּבֵשׁ. לֹא אָמַר אֶלָּא פוּל מִצְרִי דָּבָר שֶׁיֵּשׁ לוֹ גוֹרֶן. הָא דָּבָר שֶׁאֵין לוֹ גוֹרֶן אָסוּר אֲפִילוּ יָבֵשׁ. הַנּוֹדֵר מִן הָאֲפִיָיה אָסוּר בַּקִּישּׁוּאִין וּבְדִּילּוּעִין וּבְאֲבַטִּיחִין וּבְמֶלַפֶּפֹּנִיּוֹת וְאָסוּר בְּכָל פֵּירוֹת הָאִלָן. הַנּוֹדֵר מִן כַּבְשָׂה מוּתָּר בִּגְדָיִים וּבְגוֹזָלִים וּבְחָלָב. וְאִם אָמַר. בְּגִידּוּלֵי שָׁנָה אָסוּר בַּכֹּל. הַנּוֹדֵר מִן הַתִּירוֹשׁ אָסוּר בְּכָל מִינֵי מְתִיקָה וּמוּתָּר בְּיַיִן. כְּמָאן דְּאָמַר. הִילְּכוּ בִנְדָרִים אַחַר לְשׁוֹן בְּנֵי אָדָם. בְּרַם כְּמָאן דְּאָמַר. הִילְּכוּ בִנְדָרִים אַחַר לְשׁוֹן תּוֹרָה. הַתּוֹרָה קְרָאת אוֹתוֹ תִירוֹשׁ. תִּירוֹשְׁךָ זֶה הַיַּיִן.

MISHNAH: One who makes a vow to abstain from vegetables is permitted squash, but Rebbi Aqiba forbids it. They said to Rebbi Aqiba, does it not happen that a person says to his agent, buy vegetables for us, and he says, I found only squash? He said to them, that is true. Would he ever say, I found only legumes? But squash is contained in the notion of “vegetable”. He is forbidden fresh Egyptian beans and permitted dried ones. HALAKHAH: Does Rebbi Aqiba think “I found, I did not find”? Then one who forbids meat to himself should be forbidden fish and grasshopper meat since, if a man says to another, buy meat for us, he will return and say, I found only fish! But Rebbi Aqiba must think that squash are vegetables, but the rabbis think that squash are not vegetables. That applies to legal situations. “The vegetables of this garden are sold;” if squash were there, they would be sold in the opinion of Rebbi Aqiba, not sold in the opinion of the rabbis. The same applies to declarations of abandonment or dedications. Rebbi Jacob bar Idi, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It turns out that the minority opinion here is the majority opinion there and vice-versa. As it was stated: “One who makes a vow to abstain from meat is forbidden all kinds of meat, is forbidden head, feet, neck, heart, and liver. But he is permitted fish meat and grasshoppers 8:1 , Tosephta Ḥulin 8:2 . . In this vein, Rabban Simeon ben Gamliel said, intestines are not meat and those who eat them are not humans.” Everybody agrees that a person who vows to forbid gourd to himself is permitted vegetables, as it was stated: A person who makes a vow to abstain from a main object is forbidden the peripherals; if he vows from the peripherals, he is permitted the main object. One who vows to abstain from meat is forbidden sinews, he who vows to abstain from sinews is permitted meat. Where do they disagree? About Egyptian gourd. But everybody agrees that Greek gourds 1:5 . are vegetables. Rebbi Crispus in the name of Rebbi Joḥanan: All sorts of gourd and cabbage which we eat are Greek gourds. Rebbi Jehudah bar Ṣeradia says, qarmals , “orchard”, as a reference to “tree fruits”? (E. G.)} are vegetables. Rebbi Jonah and Rebbi Yose asked, are qarmals subject to tithes? 2:10, Notes 98–101 , dealing with the rules of the Sabbatical year. The statement of Bar Qappara there is attributed to R. Jonah. Bar Qappara stated, qarmals are free from tithes. That is, as long as they did not form gourds; but when they formed gourds they are like vegetables. Rebbi Yose instructed that it is forbidden to sip water from colocasia leaves because they are food for deer. Is one who makes a vow to abstain from vegetables permitted kinds of ‘ pvmlyy ’, as, for example, nb‘h , msrvlh , plvlyh , “orchard”, as a reference to “tree fruits”? (E. G.)} , and taro. 1:6, Note 273. Rebbi Isaac ben Ḥaqolah and Rebbi Joshua ben Levi both say taro is like a vegetable for tithes, the sabbatical year, peah , and kilaim . For vows it is problematic. If somebody makes a vow to abstain from vegetables, would he be permited dried ones? Let us hear from the following: “He is forbidden fresh Egyptian beans and permitted dried ones.” He mentioned only Egyptian beans, a kind which has a threshing floor. Therefore, anything which has no threshing floor is forbidden even if dried. If somebody makes a vow to abstain from bulbous plants, p. 455. he is forbidden green melon 1:2, Notes 38–39 . , squash, water melon, sweet melon 1:2, Notes 38–39 . and all tree fruits. If somebody makes a vow to abstain from sheep meat, he is permitted lambs, pidgeon chicks, and milk. But if he said, which grew this year, he is forbidden all of these. 76b . If somebody makes a vow to abstain from cider, he is forbidden everything sweet and permitted wine. That is, following those who say that vows are interpreted in the vernacular 76b . It seems that in Mishnaic times, the sweetness of the cider was the determinig factor. . But following those who say, vows are interpreted in biblical Hebrew, the Torah used “cider” as an expression for wine; “your cider” 12:17 , 14:23 , 18:4 . , that is wine.

הַנּוֹדֵר מִן הַדָּגָן אָסוּר בְּפוּל הַמִּצְרִי יָבֵשׁ דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים אֵינוֹ אָסוּר אֶלָּא בַחֲמֶשֶׁת הַמִּינִין. רִבִּי מֵאִיר אוֹמֵר הַנּוֹדֵר מִן הַתְּבוּאָה אֵינוֹ אָסוּר אֶלָּא בַחֲמֶשֶׁת הַמִּינִין אֲבָל הַנּוֹדֵר מִן הַדָּגָן אָסוּר בַּכֹּל וּמוּתָּר בְּפֵירוֹת הָאִילָן וּבְיָרָק. הַנּוֹדֵר כו׳. מַה טַעֲמָא דְּרִבִּי מֵאִיר. דְּגָנָה דְאַרְעָא. מַה טַעֲמוֹן דְּרַבָּנִין. דְּגָנָה מֵעֲבוּרָה. תַּמָּן תַּנִּינָן. הַנּוֹדֵר מִן הַפַּת וּמִן הַתְּבוּאָה אָסוּר בָּהֶן. דִּבְרֵי רִבִּי מֵאִיר. הָא הַנּוֹדֵר מִן הַפַּת וּמִן הַתְּבוּאָה יְהֵא אָסוּר בַּכֹּל כְּרַבָּנִין. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. מַתְנִיתָא אָמְרָה כֵן שֶׁהַנּוֹדֵר מִן הַדָּגָן אֵינוֹ אָסוּר אֶלָּא מֵהֶן. מַה אֲנָן קַיָימִין. אִם בְּאוֹמֵר. פַּת תּוֹרָה. מֵעַתָּה אַף הָאוֹמֵר. תְּבוּאַת תּוֹרָה סְתָם. יְהֵא אָסוּר בַּכֹּל. דִּכְתִיב וּתְבוּאַת הַכָּרֶם. אִם בְּאוֹמֵר. פַּת סְתָם. אֵין לָךְ קָרוּי פַּת סְתָם אֶלָּא חִיטִּין וּשְׂעוֹרִין בִּלְבַד. אָמַר רִבִּי יוֹסֵי. קִיַימְתִּיהָ בְּמָקוֹם שֶׁאוֹכְלִין כָּל פַּת. אֵין קָרוּי פַּת סְתָם אֶלָּא חֲמִשָׁה הַמִּינִין בִּלְבַד.

MISHNAH: One who makes a vow to abstain from flour is forbidden dry Egyptian beans, the words of Rebbi Meїr. But the Sages say, he is forbidden only the Five Kinds 6:1 (Note 89 ), Kilaim 1:1 (Notes 2,3), Ḥallah 1:1 (Note 1 ). Only these contain gluten which produces sour dough. . Rebbi Meїr says, one who makes a vow to abstain from produce is forbidden only the Five Kinds but he who makes a vow to abstain from flour is forbidden everything, but permitted tree fruits and vegetables. HALAKHAH: “One who makes a vow,” etc. What is Rebbi Meїr’s reason? What the rain produces from the earth. What is the reason of the rabbis? Flour is עבור. 5:12 to indicate grains used to make bread. . 1:2 , the remainder from Halakhah Ḥallah 1:3, Notes 105 , 110–112 Cf. Tosephta Nedarim 4:3 . He who makes a vow not to use bread or produce is forbidden them, the words of Rebbi Meїr. Therefore, is he who makes a vow not to use bread or produce forbidden everything according to the rabbis? Rebbi Ḥiyya in the name of Rebbi Joḥanan, so is the Mishnah: “He who makes a vow not to use flour is only forbidden these.” How do we hold? If he uses “bread” in the biblical sense, then also if he says “produce” it is meant in the biblical sense. He should be forbidden everything since it is written ( Deut . 22:9 ): “The produce of the vineyard.” If he simply says “bread”; only from wheat or barley is it simply called “bread”. Rebbi Yose said, I confirmed it, at a place where one eats bread from all [kinds], only from the five kinds it is simply called “bread”.

הַנּוֹדֵר מִן הַכְּסוּת מוּתָּר בַּשַּׂק בַּיְרִיעָה וּבַחֲמִילָה. אָמַר קוֹנָם צֶמֶר עוֹלֶה עָלַי מוּתָּר לְכַסּוֹת בְּגִיזֵי צֶמֶר. פִּשְׁתָּן עוֹלֶה עָלַי מוּתָּר לְכַסּוֹת בָּאֲנִיצֵי פִּשְׁתָּן. רִבִּי יְהוּדָה אוֹמֵר הַכֹּל לְפִי הַנּוֹדֵר. טָעַן וְהֵזִיעַ וְהָיָה רֵיחוֹ קָשֶׁה אָמַר קוֹנָם צֶמֶר וּפִשְׁתִּים עוֹלִים עָלַי מוּתָּר לְכַסּוֹת וְאָסוּר לְהַפְשִׁיל לַאֲחוֹרָיו. הַנּוֹדֵר מִן הַכְּסוּת כול׳. הַנּוֹדֵר מִן הַכְּסוּת מוּתָּר בַּשַּׂק בַּיְרִיעָה וּבַחֲמִילָה וּבִסְקוֹרְטֵיָה וּבְפֶמַלְיָיה. וְאָסוּר בְּפַסִיקִיָּא וּבְפוּנְדָּה. הַנּוֹדֵר מִן הַמַּלְבּוּשׁ אָסוּר בְּכַל מִינֵי מַלְבּוּשׁ וּמוּתָּר בְּאֵילּוּ. רִבִּי יִרְמְיָה אָמַר. רִבִּי זְעוּרָה בָעֵי. אָמַר. קוֹנָם כְּסוּת שֶׁאֵינִי לוֹבֵשׁ לְבוּשׁ שֵׁינִי מִתְכַּסֶּה. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. אָמַר. קוֹנָם כָּל דָּבָר שֶׁדַּרְכּוֹ לְהִתְכַּסּוֹת וְדֶרֶךְ הַיּוֹצֵא מִמֶּנּוּ לְהִתְכַּסּוֹת. כְּדַרְכּוֹ מוּתָּר בְּיוֹצֵא מִמֶּנּוּ. נָדַר בְּיוֹצֵא מִמֶּנּוּ מוּתָּר בּוֹ. מָה אִית לָךְ. כְּגוֹן אִילֵּין שְׁלָחַיָּה. כָּל שֶׁדַּרְכּוֹ לְהִתְכַּסּוֹת וְאֵין דֶּרֶךְ הַיּוֹצֵא מִמֶּנּוּ לְהִתְכַּסּוֹת. נָדַר בּוֹ מוּתָּר בְּיוֹצֵא מִמֶּנּוּ. נָדַר בְּיוֹצֵא מִמֶּנּוּ אָסוּר בּוֹ. מָה אִית לָךְ. כְּגוֹן אִילֵּין סוּסַרְנָה. וְכָל דָּבָר שֶׁאֵין דַּרְכּוֹ לְהִתְכַּסּוֹת וְדֶרֶךְ הַיּוֹצֵא מִמֶּנּוּ לְהִתְכַּסּוֹת. נָדַר בּוֹ לֹא נִתְכַּוֵון אֶלָּא בְּיוֹצֵא מִמֶּנּוּ. מָה אִית לָךְ. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן. כְּגוֹן הָדֵין צֶמֶר גֶּפֶן. כֵּינִי מַתְנִיתָא. טָעַן וְהֵזִיעַ וְאָמַר קוֹנָם צֶמֶר וּפִשְׁתָּן עוֹלִין עָלַי. אָסוּר לִלְבּוֹשׁ וּמוּתָּר לְהַפְשִׁילָן אֲחַרָיו.

MISHNAH: One who made a vow to abstain from garments is permitted sack-cloth, carpets, and goat’s hair cloth. If he said, a qônām that wool shall not come onto me, he is permitted to cover himself with shorn wool; that linen should not come upon me, he is permitted to cover himself with linen fibers. Rebbi Jehudah says, everything refers to the vow. If he was carrying and sweating and smelling badly, when he said, a qônām that no wool or flax should be on me, he is permitted to wear but forbidden to carry on his back. HALAKHAH: “One who made a vow to abstain from garments,” etc. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron , and bandages which Lewis and Short translate by “bandages for upper thighs”. {Compare also femorale, -is, n., “covering for the thigh” (E. G.)} Maimonides (Commentary to Kelim 27:6 ) defines פמליא as a “muslin headscarf”. . He is forbidden fascia “band, bandage, breast band, diadem” (Lewis and Short). and belt cf. Berakhot 9:7, Note 258 . . One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing 10, Note 110 , Ma‘serot 3, Note 156), is not answered. ? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton. So is the Mishnah: If he was carrying and sweating; when he said, a qônām that no wool or flax should be on me, he is forbidden to wear them but permitted to carry them on his back that wool should be on me, he is forbidden to wear but permitted to carry it. If he was carrying wool and sweating; when he said, a qônām that no wool should be on me, he is permitted to wear it but forbidden to carry it on his back.” In that version, the meaning of עוֹלה על has to be determined by the context. .

הַנּוֹדֵר מִן הַבַּיִת מוּתָּר בַּעֲלִיָּה דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים עֲלִיָּה בִּכְלָל הַבַּיִת. הַנּוֹדֵר מִן הַעֲלִיָּה מוּתָּר בַּבַּיִת. הַנּוֹדֵר מִן הַבַּיִת כול׳. נִרְאִין דִּבְרֵי רִבִּי מֵאִיר בְּעִירוֹנִי.

MISHNAH: One who vows not to use the house is permitted the upper floor, the words of Rebbi Meïr; but the Sages say that the upper floor is part of the house. One who vows not to use the upper floor is permitted the house. HALAKHAH: “One who vows not to use the house,” etc. The opinion of Rebbi Meïr is reasonable for a city dweller.

הַנּוֹדֵר מִן הַמִּיטָּה מוּתָּר בַּדַּרְגֵּשׁ דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים הַדַּרְגֵּשׁ בִּכְלָל הַמִּיטָּה. הַנּוֹדֵר מִן הַדַּרְגֵּשׁ מוּתָּר בַּמִּיטָּה. הַנּוֹדֵר מִן הַמִּיטָּה כול׳. תַּנֵּי. דַּרְגֵּשׁ נִזְקֶפֶת וְאֵינָהּ נִיקֶּפֶת. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. שׁוֹמֵט קלונטרין שֶׁלָּהּ וְדַייוֹ. רִבִּי יוֹסָה בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הֲלָכָה כְרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי אִיסִי. מִיטָּה שֶׁנִּקְלִיטֶיהָ עוֹלִין וְיוֹרְדִין בּוֹ שׁוֹמְטוֹ וְדַיּוֹ. אֵי זוֹ הִיא מִיטָּה וְאֵי זֶהוּ דַרְגֵּשׁ. אָמַר רִבִּי יִרְמְיָה כָּל שֶׁמְּסָרְגִין עַל גּוּפָהּ זוֹ הִיא הַמִּיטָּה. וְשֶׁאֵין מְסָרְגִין עַל גּוּפָהּ זֶהוּ דַרְגֵּשׁ. וְהָא תַנִּינָן מִיטָּה וָעֲרִיסָה מִשֶּׁיִּשּׁוֹפָם בְּעוֹר הַדָּג. וּמְסוּרָג עַל גּוּפָהּ לְאֵי זֶה דָבָר הוּא שָׁפָהּ. אָמַר רִבִּי לְעָזָר תִּיפְתָּר בְּאִילֵּין עַרְסִיָיתָא קֵיסַרְיָיתָא דְּאִית לְהוֹן נִיקְבִין.

MISHNAH: One who vows not to use the bed is permitted the couch, the words of Rebbi Meïr, but the Sages say, a couch is included in the notion of bed. One who vows not to use the couch is permitted the bed. HALAKHAH: “One who vows not to use the bed,” etc. 3:1 (5d 1. 70) and Mo‘ed Qaṭan 3:5 , 83a 1. 11; explained in Berakhot 3, Notes 22–35 (pp. 261–264). Both paragraphs are paralleled in the Babli, 56a/b . It was stated: “A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlwnṭryn and that is enough.” Rebbi Yosa in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yose, if a couch has posts which are upright and removed together with it, he takes them off and that is enough. What is a couch and what is a dargesh ? Rebbi Jeremiah said, one that one plaits on its body is a couch and one that one does not plait on its body is a dargesh. But have we not stated ( Kelim 16:1 ) “Bed and crib after he rubs them with fish skin.” If it is plaited on its body, why does he rub? Rebbi Eleazar said, explain it with those Caesarean cribs that have holes.

הַנּוֹדֵר מִן הָעִיר מוּתָּר לִיכָּנֵס לִתְחוּמָהּ שֶׁלָּעִיר וְאָסוּר לִיכָּנֵס לְעִיבּוּרָהּ. אֲבָל הַנּוֹדֵר מִן הַבַּיִת אָסוּר מִן הָאֲגַף וְלִפְנִים. הַנּוֹדֵר מִן הָעִיר כול׳. וּמְנַיִין שֶׁעִיבּוּרָהּ שֶׁלָּעִיר כָּעִיר. כְּתִיב וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ. וְכִי בִירִיחוֹ הָיָה. כְּתִיב וִירִיחוֹ סוּגֶרֶת וּמְסוּגֶּרֶת וְאַתְּ אֲמַר אָכֵין. אָמַר רִבִּי יוּדָן בַּר שָׁלוֹם. בְּעִיבּוּרָהּ הָיָה. רִבִּי אָבוּן בְּשֵׁם רִבִי אָחָא. הֲוָה יְרִיחוֹ. רִבִּי מָנָא בָעֵי. לֵית הָדָא פְלִיגָא עַל רִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר. הִילְכוּ בִנְדָרִים אַחַר לְשׁוֹן בְּנֵי אָדָם. לֵית אוֹרְחֵיהּ דְּבַר נַשָּׁא מֵיחְמֵי חַבְרֵיהּ בְּפוּמָא בָּעֵי מֵימַר. בְּטִיבֵּרִיָּה חַמִּתֵיהּ.

MISHNAH: One who vows not to use a town is permitted to enter its domain 5:4. but forbidden to enter its suburbs. But one who vows not to use a house is forbidden inwards from the doorpost. HALAKHAH: “One who vows not to use a town,” etc. From where that the suburbs of a town are like the town? It is written 5:13 ; this is written before the description of the conquest of Jericho. In the Babli, 56b , the argument is in the name of R. Joḥanan. Since for the Sages, the biblical meaning of a word has precedence over the meaning in the vernacular, one tries to have a biblical reference for the Sages’ opinion. , “it happened when Joshua was in Jericho.” How could he have been in Jericho? Is it not written that 6:1 : “Jericho was closed and besieged because of the Children of Israel; no one left and no one entered. ” “Jericho was closed and besieged,” and you say so? Rebbi Judan bar Shalom said, he was in a suburb. Rebbi Abun in the name of Rebbi Aḥa: It happened in Jericho 8, Note 127 . . Rebbi Mana asked, does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, in matters of vows they follow the vernacular? Is it not the way of a person who sees another one outside the gate to say, I saw him in Tiberias?

קוֹנָם פֵּירוֹת הָאֵילּוּ עָלַי קוֹנָם הֵן עַל פִּי אָסוּר בְּחִילּוּפֵיהֶן וּבְגִידּוּלֵיהֶן. שֶׁאֲנִי אוֹכֵל שֶׁאֲנִי טוֹעֵם מוּתָּר בְּחִילּוּפֵיהֶן וּבְגִידּוּלֵיהֶן בְּדָבָר שֶׁזַּרְעוֹ כָלֶה אֲבָל בְּדָבָר שֶׁאֵין זַּרְעוֹ כָלֶה אֲפִילוּ גִידּוּלֵי גִידּוּלִין אֲסוּרִין. קוֹנָם פֵּירוֹת הָאֵילּוּ עָלַי כול׳. עַד אֵיכָן. יָיבֹא כַּיי דָמַר רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יוֹחָנָן. עַד שָׁלֹשׁ גְּרָנוֹת אֲסוּרָה וְהָרְבִיעִית מוּתֶּרֶת. וָכָא כֵן.

MISHNAH: ‘These fruits shall be qônām for me, a qônām they shall be for my mouth’, he is forbidden what is exchanged for them or what grows from them. ‘That I shall not eat, that I shall not taste,’ he is permitted what is exchanged for them, or what grows from them if the seed disappears. But if the seed does not disappear 9:6 as arum, garlic, and onion. , even second generation growth is forbidden. HALAKHAH: ‘These fruits shall be qônām for me,’ etc. How far 9:7, Notes 82–83 , referring to growth from garlic and onions forbidden as ṭevel. The Babli, 57b , refers to a more lenient opinion discussed in Terumot 7:7, Note 121 . ? It comes, as Rebbi Jacob bar Idi said in the name of Rebbi Joḥanan: It is forbidden for three harvests, but the fourth is permitted. Here, it is the same.

הָאוֹמֵר לְאִשְׁתּוֹ קוֹנָם מַעֲשֵׂה יָדַיִךְ עָלַי קוֹנָם הֵן לְפִי קוֹנָם הֵן עַל פִּי אָסוּר בְּחִילּוּפֵיהֶם וּבְגִידּוּלֵיהֶם. שֶׁאֲנִי אוֹכֵל שֶׁאֲנִי טוֹעֵם מוּתָּר בְּחִילּוּפֵיהֶן וּבְגִידּוּלֵיהֶן בְּדָבָר שֶׁזַּרְעוֹ כָלֶה אֲבָל בְּדָבָר שֶׁאֵין זַּרְעוֹ כָלֶה אֲפִילוּ גִידּוּלֵי גִידּוּלֵיהֶן אֲסוּרִין. שֶׁאַתְּ עוֹשָׂה וָאֲנִי אוֹכֵל עַד הַפֶּסַח שֶׁאַתְּ עוֹשָׂה וָאֲנִי מִתְכַּסֶּה עַד הַפֶּסַח. עָשְׂתָה לִפְנֵי הַפֶּסַח מוּתָּר לֶאֱכוֹל וּלְהִתְכַּסּוֹת אַחַר הַפֶּסַח. הָאוֹמֵר לְאִשְׁתּוֹ כול׳. כֵּינִי מַתְנִיתָא. מַה שֶׁאַתְּ עוֹשָׂה עַד הַפֶּסַח אֵינִי אוֹכֵל. מַה שֶׁאַתְּ עוֹשָׂה עַד הַפֶּסַח אֵינִי מִתְכַּסֶּה.

MISHNAH: If one says to his wife, a qônām shall be anything you work for, a qônām shall it be for my mouth, a qônām shall it be to my mouth; he is forbidden what is exchanged for it or what grows from it. ‘That I shall not eat, that I shall not taste,’ he is permitted what is exchanged for them, or what grows from them if the seed disappears. But if the seed does not disappear 9:6 as arum, garlic, and onion. , even second generation growth is forbidden. ‘What you prepare I would eat until Passover if …”. The Babli and most independent Mishnah mss. read אֵינִי “I do not” for Yerushalmi אֲנִי “I would”; the meaning is the same. , what you make I would wear until Passover,’ if she made before Passover, he may eat or wear after Passover. HALAKHAH: “If one says to his wife,” etc. So is the Mishnah: “What you prepare until Passover I shall not eat, what you make until Passover I shall not wear”.

שֶׁאַתְּ עוֹשָׂה עַד הַפֶּסַח וָאֲנִי אוֹכֵל וְשֶׁאַתְּ עוֹשָׂה עַד הַפֶּסַח וָאֲנִי מִתְכַּסֶּה עָשְׂתָה לִפְנֵי הַפֶּסַח אָסוּר לֶאֱכוֹל וּלְהִתְכַּסּוֹת אַחַר הַפֶּסַח. מַה שֶׁאַתְּ עוֹשָׂה כול׳. כֵּינִי מַתְנִיתָא. מַה שֶׁאַתְּ עוֹשָׂה עַד הַפֶּסַח אֲנִי מִתְכַּסֶּה.

MISHNAH: ‘What you prepare until Passover I would eat what you make until Passover I would wear if she made before Passover, he is forbidden to eat or wear after Passover. HALAKHAH: “What you prepare,” etc. So is the Mishnah: ‘What you make until Passover I shall wear’.

שֶׁאַתְּ נֶהֱנֵית לִי עַד הַפֶּסַח אִם הוֹלֶכֶת אַתְּ לְבֵית אָבִיךְ עַד הֶחָג הָלְכָה לִפְנֵי הַפֶּסַח אֲסוּרָה בַהֲנָיָיתוֹ עַד הַפֶּסַח. אַחַר הַפֶּסַח בְּלֹא יַחֵל דְּבָרוֹ. שֶׁאַתְּ נֶהֱנֵית לִי כול׳. וְאָסוּר לִיהֲנוֹת מִמֶּנָּהּ מִכְּבָר. שֶׁמָּא תֵלֵךְ אַחַר הַפֶּסַח וְנִמְצֵאת הֲנָיָיתוֹ לְמַפְרֵעַ.

MISHNAH: ‘That you provide me with usufruct until Passover if you would go to your father’s house until Tabernacles that his wife cannot have anything from him until Passover (in the spring) if she goes to her father’s house before Tabernacles (next fall). It is obvious that if the wife goes before Passover, she is forbidden until Passover (and she should not have any usufruct from her husband now since maybe she will go afterwards). But if she goes during the six months between Passover and Tabernacles, any usufruct she had before Passover would be retroactively forbidden; therefore, he would transgress the commandment not to profane vows (by formulating his vow in a way which invites violating it) and she could be punished for violating his vow. While this interpretation seems to fit the language of the Mishnah (and is accepted as obvious by Maimonides in his Commentary), the Yerushalmi in the Halakhah rejects the idea that the wife could be guilty because of the husband’s vow and reads the Mishnah as given in the translation, that the husband forbids himself any usufruct from his wife. Therefore, he cannot have any usufruct now since she later might defy his instructions. There is no reason to think that the text of the Halakhah be corrupt. .’ If she went before Passover, she is forbidden to deliver usufruct to him until Passover, after Passover “he should not profane his word. 30:3 . .” HALAKHAH: “That you would have usufruct from me,” etc. He is forbidden to have usufruct from her immediately, for maybe she would go after Passover and it would turn out that his having usufruct would be retroactively [forbidden].

שֶׁאַתְּ נֶהֱנֵית לִי עַד הֶחָג אִם הוֹלֶכֶת אַתְּ לְבֵית אָבִיךְ עַד הַפֶּסַח הָלְכָה לִפְנֵי הַפֶּסַח אֲסוּרָה בַהֲנָיָיתוֹ עַד הֶחָג וּמוּתֶּרֶת לֵילֵךְ אַחַר הַפֶּסַח. שֶׁאַתְּ נֶהֱנֵית לִי עָד הֶחָג כול׳. וְאָסוּר לִיהֲנוֹת מִמֶּנָּהּ מִכְּבָר. שֶׁמָּא תֵלֵךְ אַחַר הַפֶּסַח וְנִמְצֵאת הֲנָיָיתוֹ לְמַפְרֵעַ.

MISHNAH: ‘That you provide me with usufruct from you until Tabernacles if you would go to your father’s house until Passover.’ If she went before Passover, she is forbidden to deliver usufruct to him until Tabernacles; but she is permitted to go after Passover. HALAKHAH: “That you would have usufruct from me until Tabernacles,” etc. He is forbidden to have usufruct from her immediately, for maybe she would go after Passover and it would turn out that his having usufruct would be retroactively [forbidden].