Jerusalem Talmud Nedarim Chapter 8

קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם הַיּוֹם אֵינוֹ אָסוּר אֶלָּא עַד שֶׁתֶּחְשַׁךְ. שָׁבָּת זוֹ אָסוּר בְּכָל הַשַּׁבָּת וְשַׁבָּת שֶׁעָבְרָה. חֹדֶשׁ זֶה אָסוּר בְּכָל הַחֹדֶשׁ וְרֹאשׁ חֹדֶשׁ שֶׁלָּבֹא. שָׁנָה זוֹ אָסוּר בְּכָל הַשָּׁנָה וְרֹאשׁ הַשָּׁנָה לֶעָתִיד לָבוֹא. שָׁבוּעַ זֶה אָסוּר בְּכָל הַשָּׁבוּעַ וּשְׁבִיעִית שֶׁעָבְרָה. וְאִם אָמַר יוֹם אֶחָד שַׁבָּת אַחַת חֹדֶשׁ אֶחָד שָׁנָה אַחַת אָסוּר מִיּוֹם לְיוֹם. קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם הַיּוֹם כול׳. הָא מִשֶּׁחֲשֵׁיכָה מוּתָּר. לֵית הָדָא פְלִיגָא עַל רִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר. הִילְּכוּ בִנְדָרִים אַחַר לְשׁוֹן בְּנֵי אָדָם. לֵית אוֹרְחֵיהּ דְּבַר נָשָׁא מֵימַר לְחַבְרֵיהּ בְּרוּמְשָׁא. לֹא טְעָמִית כְּלוּם רֻמְשִׁית. וְאָמַר. אֶתְמוֹל. אֱמוֹר דְּבַתְרָה וְהוּא פְלִיגָא. לֵית אוֹרְחֵיהּ דְּבַר נָשָׁא מֵימַר לְחַבְרֵיהּ בְּצַפְרָא. לֹא טְעָמִית כְּלוּם רוּמְשִׁית. מֵימוֹר. יוֹם דֵּין הוּא. לֵית הוּא פְלִיגָא. יוֹם זֶה מִשַּׁבָּת זוֹ וְשַׁבָּת זוֹ מִיּוֹם זֶה. יוֹם זֶה מֵהַיּוֹם. כְּמָאן דָּמַר. הִילְּכוּ בִנְדָרִים אַחַר לְשׁוֹן בְּנֵי אָדָם. בְּרַם הָכָא כְּמָאן דָּמַר. הִילְּכוּ בִנְדָרִים אַחַר לְשׁוֹן תּוֹרָה. אָמַר רִבִּי יוֹנָה בוֹצְרַיָיא. כֵּן אוֹרְחֵיהּ דְּבַר נָשָָׁא מֵימַר לְחַבְרֵיהּ. סוֹבֵר לִי הָדֵין יוֹמָא. תַּמָּן תַּנִּינָן. עַד רֹאשׁ אֲדָר עַד רֹאשׁ אֲדָר הָרִאשׁוֹן. עַד סוֹף אֲדָר עַד סוֹף אֲדָר הָרִאשׁוֹן. הָדָא אָמְרָה. נִיסַן רֹאשׁ הַשָּׁנָה לִנְדָרִים. תִּשְׁרֵי רֹאשׁ הַשָּׁנָה לִנְדָרִים. שֶׁלֹּא תֹאמַר. יַעֲלֶה רֹאשׁ חוֹדֶשׁ אֲדָר תַּחַת אֶלּוּל וִיהֵא מוּתָּר בְּאֶלּוּל. לְפוּם כֵּן צָרַךְ מֵימַר. אָסוּר בָּהּ וּבְעִיבּוּרָהּ. אִם אָמַר יוֹם אֶחָד שַׁבָּת אַחַת חוֹדֶשׁ אֶחָד שָׁנָה אַחַת שָּׁבוּעַ אֶחָד אָסוּר מִיּוֹם לְיוֹם. מֵעֵת לְעֵת. תַּנֵּי מֵעֵת לְעֵת. רִבִּי אָחָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶן חֲנִינָה. אָסוּר לְאָדָם לְהִתְעַנּוֹת עַד שֵׁשׁ שָׁעוֹת בַּשַּׁבָּת. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. הָיוּ מִתְעַנִּין וְיָרְדוּ לָהֶן גְּשָׁמִים. קוֹדֶם חַצּוֹת לֹא יַשְׁלִימוּ. עַד כְּדוֹן צַפְרָא הוּא. אַחַר חַצּוֹת יַשְׁלִימוּ. שֶׁכְּבָר עָבַר רוּבּוֹ שֶׁלַּיּוֹם בִּקְדוּשָׁה. מִילְתֵיהּ דְּרִבִּי יוֹחָנָן אָמְרָה. מִתְעַנִּין שָׁעוֹת. דְּרִבִּי יוֹחָנָן אָמַר. הֲרֵינִי בְּתַעֲנִיתִי עַד דְּחָסַל פִּירְקִי. עַד דְּנֶיחְסַל פַּרָשָׁתִי. מִילְתֵיהּ דְּרִבִּי יוֹנָה אָמְרָה. מִתְעַנִּין שָׁעוֹת. רִבִּי יוֹנָה הֲוָה בְצוֹר וְשָׁמַע דִּדְמָךְ בְּרֵיהּ דְּרִבִּי יוֹסֵי. אַף עַל גַּב דְּאָכַל גּוּבְנָה וְשָׁתָא מַיָא אַסְקֵיהּ צוֹם כָּל הַהוּא יוֹמָא. מִילְתֵיהּ דְּרַב אָמְרָה. מִתְעַנִּין שָׁעוֹת. דְּרַב אָמַר. לוֹוֶה אָדָם תַּעֲנִיתוֹ וּפוֹרֵעַ. אָמַר לֵיהּ שְׁמוּאֵל. וְכִי נֵדֶר הוּא זֶה. נָדַר לְהִתְעַנּוֹת וְשָׁכַח וְאָכַל כְּזַיִת אִיבֵּד תַּעֲנִיתוֹ. רִבִּי בָּא בְשֵׁם רַבָּנִין דְּתַמָּן. וְהוּא שֶׁאָמַר יוֹם סְתָם. הָא אִם אָמַר יוֹם זֶה מִתְעַנֶּה וּמַשְׁלִים. לֹא אָמַר אֶלָּא אָכַל. הָא טָעַם לֹא. רִבִּי בָּא חֲסִידָא בְשֵׁם רִבִּי זְעִירָא. הָדָא מַטְעַמִּיתָה אֵין בָּהּ לֹא מִשּׁוּם בְּרָכָה וְלֹא מִשּׁוּם גֶּזֶל וְלֹא מִשּׁוּם דְּמַאי וְלֹא מִשּׁוּם הֶפְסֵק תַּעֲנִית. יָחִיד שֶׁגָּזַר עָלָיו תַּעֲנִית אוֹכֵל וְשׁוֹתֶה מִשֶּׁחֲשֵׁיכָה. וְאִם אָמַר. בְּתַעֲנִית צִיבּוּר. אוֹכֵל וְשׁוֹתֶה מִבְּעוֹד יוֹם. נָדַר לְהִתְעַנּוֹת וְנִמְצְאוּ יָמִים טוֹבִים וְשַׁבָּתוֹת. לוֹקֶה וְאֵינוֹ צָרִיךְ הֵיתֵר חָכָם. נָדַר לְהִתְעַנּוֹת וְנִמְצְאוּ יָמִים הַכְּתוּבִין בִּמְגִילַּת תַּעֲנִית. רִבִּי חִזְקִיָּה רִבִּי יוּדָן רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִיָיה בַּר בָּא. חַד אָמַר. מִתְעַנֶּה וְאֵינוֹ מַשְׁלִים. וָחָרָנָה אָמַר. לוֹקֶה וְאֵינוֹ צָרִיךְ הֵיתֵר חָכָם. הָדָא דְאַתְּ אֲמַר עַד שֶלֹּא בָטְלָה מְגִילַּת תַּעֲנִית. אֲבָל מִשֶּׁבָּטְלָה מְגִילַּת תַּעֲנִית בָּטְלוּ כָל אֵילּוּ. רִבִּי חֲנַניָה וְרִבִּי יוֹחָנָן תְּרֵיהוֹן אָמְרֵי. בָּטְלָה מְגִילַּת תַּעֲנִית. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. בָּטְלָה מְגִילַּת תַּעֲנִית. אָמַר רִבִּי יוֹחָנָן. אֶמֶשׁ הָיִיתִי יוֹשֵׁב וְשׁוֹנֶה מַעֲשֶׂה שֶׁגָּזְרוּ תַעֲנִית בַּחֲנוּכָּה בְלוֹד. וְאָעַל רִבִּי אֱלִיעֶזֶר וְסִיפֵּר וְרִבִּי יְהוֹשֻׁעַ וְרָחַץ. אָמַר לָהֶן רִבִּי יְהוֹשֻׁעַ. צְאוּ וְהִתְעַנּוּ עַל מַה שֶׁהִתְעַנִּיתֶם. וְאַתְּ אֲמַר. בָּטְלָה מְגִילַּת תַּעֲנִית. אָמַר רִבִּי אַבָּא. אַף עַל גַּב דְּתֵמַר בָּטְלָה מְגִילַּת תַּעֲנִית. חֲנוּכָּה וּפוּרִים לֹא בָטְלוּ. מִילֵּיהוֹן דְּרַבָּנִין אָמְרִין. בָּטְלָה מְגִילַּת תַּעֲנִית. רִבִּי יוֹנָתָן צִיֵים כָּל עֲרוֹבַת רֹאשׁ הַשָּׁנָה. רִבִּי אָבִין צִיֵים כָּל עֲרוֹבַת סוּכּוֹת. רִבִּי זְעוּרָא צִיֵים תְּלַת מָאוָון דְּצוֹמִין. וְאִית דְּאָמְרֵי. תִּשְׁעַת מָאוָון דְּצוֹמִין. וְלֹא חָשׁ עַל מְגִילַּת תַּעֲנִית. רִבִּי יַעֲקֹב בַּר אָחָא מְפַקֵּד לְסַפְרָיָיא. אִין אָתַת אִיתָא מִישְׁאֲלִינְכוֹן. אֵימְרוּן לָהּ. בַּכֹּל מִתְעַנִּין חוּץ מִשַּׁבָּתוֹת וְיָמִים טוֹבִים וְרָאשֵׁי חֳדָשִים וְחוֹלוֹ שֶלַּמּוֹעֵד וַחֲנוּכָּה וּפוּרִים.

MISHNAH: ‘A qônām that I shall not taste wine today,’ he is forbidden only until nightfall. ‘This week’, he is forbidden the entire week; the Sabbath belongs to the past. ‘This month’, he is forbidden the entire month; the day of the New Moon belongs to the future. ‘This year’, he is forbidden the entire year; New Year’s Day belongs to the future. ‘This Sabbatical period’, he is forbidden the entire Sabbatical period; the Sabbatical year belongs to the past. But if he said, one day, one week, one month, one year, he is forbidden from day. HALAKHAH: “ ‘A qônām that I shall not taste wine today,’ ” etc. This implies that he is permitted at nightfall. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, in matters of vows one follows common usage? It is not usual that a man should say to another in the evening, I did not eat until evening. Would he say, yesterday? Refer to the following and it does disagree: It is not usual that a man should say to another in the morning, I did not eat in the evening. Would he say, the same day? Does the following not disagree? This day from this week, or this week from this day? What is the difference between “this day” and “today”? That is, following the opinion that in matters of vows one follows common usage. But here, one follows the opinion that in matters of vows one follows biblical usage. Rebbi Jonah from Bostra said, it is the way of people to say to another, bear with me this day 2:1 (13b line 31). . There that I shall not taste wine this year,’ he is forbidden the year and [an eventual] intercalary month. ‘Until the beginning of Adar,’ until the beginning of the First Adar. ‘Until the end of Adar,’ until the end of the First Adar.” The main argument is about the first part of the Mishnah. , we have stated: “Until the beginning of Adar, until the beginning of the First Adar. Until the end of Adar, until the end of the First Adar.” Does this imply that Nisan is the beginning of the year as far as vows are concerned 1:1 . Nisan is biblically counted as the first month and Tishre as the seventh, but in Second Temple practice the year always started in the fall with the first day of Tishre. One does not discuss here the problem of the several calendars of the monarchical period. Since the Mishnah states that “he is forbidden during the year and its intercalary month”, it seems that the year must be counted from Nisan since, if it were counted from Tishre, the intercalary month would be in the middle of the year and it should be obvious that the person imposes a continuous prohibition on himself. ? Tishre is the beginning of the year as far as vows are concerned. That you should not say, the beginning of Adar should compensate for Ellul and he would be permitted in Ellul year, the prohibition lasts either 12 or 13 months, as the case may be. The statement of the intercalary month is made to underline the difference between “a year” of twelve months and “this year” of possibly 13 months. If somebody says on New Year’s Day of an intercalary year that he will not drink wine for a year, he will in effect be permitted to drink wine on the first of the coming Ellul. But for this year, he has to observe the additional intercalary month without compensation. ; therefore, it was necessary to say that “he is forbidden it and its intercalary [month]”. “If he said, one day, one week, one month, one year, one Sabbatical period, he is forbidden from day to day.” From hour to hour parallels the Mishnah, explicitly mentioning “from hour to hour.” . It was stated, from hour to hour. 3:13. Rebbi Aḥa, Rebbi Abbahu, in the name of Rebbi Yose ben Ḥanina: On the Sabbath, a person is forbidden to fast until the sixth hour. 58:13 ): “You shall call the Sabbath a delight”, one is forbidden to fast on the Sabbath (except if the Sabbath is preempted by the Day of Atonement). As R. Yose states, the Mishnah in Ta‘aniot (3:13) states that a person who fasted for more than half the day is required to fast the entire day. The day between sunrise and sunset is divided into 12 equal hours with noon being the end of the sixth hour (disregarding the equation of time). At the equinox, these hours are the constant hours, l/24th of a day. Since a person fasting until noon then would have to fast the entire day, he may not fast until noon on the Sabbath. . Rebbi Yose said, a Mishnah states this 3:13, speaking of a fastday proclaimed in a year of draught, position of R. Eliezer. (The anonymous majority requires a full day of a fast for rain if the rain started to fall during daytime.) : “If they fasted when it started to rain, before noon they should not finish,” because until then it is morning; “after noon they should finish,” since most of the day already was spent in holiness. The words of Rebbi Joḥanan imply that one may fast for hours 11b/12a ) seems to accept only fasts that cover the entire daylight hours of a day. The only “fast by hours” accepted in the Babli is one where a person did not eat breakfast and in the middle of the day decides to vow to spend the remainder of the day fasting (cf. Maimonides Ta‘aniot 1:13 and its commentaries.) , for Rebbi Joḥanan said, I shall fast until I finish studying this chapter, until I finish studying this text. The words of Rebbi Jonah imply that one may fast for hours, for Rebbi Jonah was in Tyre when he heard that Rebbi Yose’s son had died. Even though he had eaten cheese and drunk water, he finished that day fasting. The words of Rav imply that one may fast for hours, for Rav said, one may borrow his fast day and pay back 12b , this refers only to fasting full days, that one may transfer the obligation of a private fast to another date. . Samuel said to him, is that a vow 12b , Samuel agrees with Rav in the case the person fasting can no longer stand his hunger. [The Babli, ( Ta‘anit 12b , S̄abbat 11a), disallows the statement of Rav in case of a fast to avert the consequences of a bad dream.] ? If he had vowed to fast but forgot and ate the volume of an olive, he lost his fast day. Rebbi Abba in the name of the rabbis there: That is, if he said simply “a day”. But if he said “this day”, he has to continue fasting until the end. He spoke only of eating; that excludes tasting. Rebbi Abba Ḥasida in the name of Rebbi Ze‘ira: Tasting does not create obligations of benediction 6:1, Note 5 . A shortened version of the statement is a baraita in the Babli, Berakhot 14a . , robbery 3:2, Note 56 ). , nor of demay , nor of the interruption of a fast day. A private person who committed himself for a fast day, eats and drinks after nightfall. But if he said a public fast day. 23:32 ). , he eats and drinks only during daytime. If he made a vow to fast and it turned out to fall on Sabbath days or holidays, he is whipped but does not need permission from a Sage. If he made a vow to fast and it turned out to fall on days written in the Scroll of Fasts describing the days on which in Pharisaic practice fasts are forbidden. These include the days before and after holidays, Ḥanukka (a popular holiday having no biblical source since the books of Maccabees are disavowed in Jewish tradition), Purim (a biblical holiday based on the book of Esther which has no status of holiness), and a great number of days recording the ascent of the pharisaic sect to dominance in Jewish public life, in particular Temple practice. These later dates would have lost their significance with the destruction of the Temple. The last event mentioned in the Scroll of Fasts is the revocation of Hadrian’s decrees by Antoninus Pius. This shows that the Scroll of Fasts is tannaїtic; its abolition was an amoraitic problem. , Rebbi Ḥizqia and Rebbi Yudan in the name of Rebbi Ḥiyya bar Abba: One said, he fasts but does not finish, but the other one said, he is whipped but does not need permission from a Sage. That is, you say that before the scroll of fasts was abolished. But when the Scroll of Fasts was abolished, all this was abolished. Rebbi Ḥanania and Rebbi Joḥanan both say that the Scroll of Fasts was abolished 18b , R. Ḥanina holds that the Scroll of Fasts was abolished, R. Joḥanan that it was not abolished (since usually Rabbis Ḥanina and Joḥanan are opposed to one another). . Rebbi Joshua ben Levi said, the Scroll of Fasts was abolished. Rebbi Joḥanan said, yesterday I was sitting and stating: “It happened that they decreed a fast day at Lod during Ḥanukka. Rebbi Eliezer went and had a haircut, Rebbi Joshua went and took a hot bath. Rebbi Joshua said to them, go and fast for what you fasted.” And you say, the Scroll of Fasts was abolished? Rebbi Abba said, even though you say that the Scroll of Fasts was abolished, Ḥanukka and Purim were not abolished 19b . . The acts of the rabbis imply that the Scroll of Fasts was abolished: Rebbi Jonathan fasted on the day before New Year’s Day. Rebbi Abin fasted on the day before Tabernacles. Rebbi Ze‘ira fasted 300 fast days, and some say 900 fast days and did not care about the Scroll of Fasts. Rebbi Jacob bar Aḥa told the scribes: If a woman comes to ask you, tell her that one may fast any day except Sabbaths, holidays, New Moons, the intermediary days of holidays, Ḥanukka, and Purim.

עַד הַפֶּסַח אָסוּר עַד שֶׁיַּגִּיעַ עַד שֶׁיְּהֵא אָסוּר עַד שֶׁיֵּצֵא. עַד לִפְנֵי הַפֶּסַח רִבִּי מֵאִיר אוֹמֵר עַד שֶׁיַּגִּיעַ. רִבִּי יוֹסֵי אוֹמֵר עַד שֶׁיֵּצֵא. עַד הַפֶּסַח אָסוּר כול׳. רִבִּי יִרְמְיָה בָּעֵי קוֹמֵי רִבִי זְעִירָה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹסֵי. תַּמָּן הוּא אוֹמֵר. עַד שֶׁיֵּצְאוּ כָּל הָרְשׁוּיוֹת הַגְּדוֹלוֹת. עַד שֶׁיֵּצְאוּ כָּל הָרְשׁוּיוֹת הַקְּטַנּוֹת. וָכָא הוּא אָמַר הָכֵין. אָמַר לֵיהּ. מִשֶׁמֵּת בֶּן עַזַּאי וּבֶן זוֹמָא בָטְלוּ הַשַּׁקְדָּנִים. לֹא עָמַד שׁוֹקֵד עַד שֶׁעָמַד יִרְמְיָה. אָמַר רִבִּי בָּא בְּרֵיהּ דְּרִבִּי חִיָיה בַּר וָוא. לָמָּה הוּא מְקַנְתֵּר לְהוֹן. לֹא כְּבָר קַשּׁוֹנְתָהּ רִבִּי לְעָזָר קוֹמֵי רִבִּי יוֹחָנָן. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹסֵי. אָמַר לֵיהּ. לֵית הִיא מִחְלְפָה. מַתְנִיתָא הִיא מִחְלְפָה. וְתַנֵּי דְבֵית רִבִּי כֵן. עַד לִפְנֵי הַפֶּסַח. רִבִּי מֵאִיר אוֹמֵר. עַד שֶׁיֵּצֵא. רִבִּי יוֹסֵי אוֹמֵר. עַד שֶׁיַּגִּיעַ. אֲנָן בָּעֵיי עַד לִפְנֵי וְאַתְּ אֲמַר אָכֵין. אָמַר רִבִּי זְעִירָא. לְשׁוֹן נִיוָתִי הוּא. עַד לִפְנֵי פִּיסְחָא. אָמַר רִבִּי אָבִין. הַכֹּל מוֹדִין בַּפֶּסַח שֶׁהוּא מוּתָּר. מַה פְלִיגִין. בִּפְרוֹס הַפֶּסַח. הָהֵין אָמַר. עַד שֶׁיַּגִּיעַ. וְהָהֵין אָמַר. עַד שֶׁיֵּצֵא.

MISHNAH: ‘Until Passover’ that I shall not … until Passover”. , he is forbidden until it comes, ‘until it be’, he is forbidden until it is passed. ‘Until before Passover’, Rebbi Meїr says, until it comes, Rebbi Yose says, until it passed. HALAKHAH: “ ‘Until Passover’, he is forbidden,” etc. 3:11. It is difficult to decide which version is original. Rebbi Jeremiah asked before Rebbi Ze‘ira: The opinion of Rebbi Yose seems to be inverted. There Mishnah 3:9–10. A father, who has the right to marry off his underage daughter without asking her consent, has two sets of daughters from two wives. He marries off an older daughter (whom the bridegroom has not yet seen) but does not remember which one. Rebbi Meїr says, all his daughters are forbidden to marry except the youngest of the younger group, since any other daughter either is married and forbidden to every man except the one with whom the father contracted, or she is the sister of the married one and forbidden to the man with whom the father contracted. Rebbi Yose holds that all are permitted to other men except the oldest of the older group, who is married to the chosen groom. Similarly, if he married off the younger one, R. Meїr forbids all but the oldest of the older group while R. Joshua declares the youngest of the younger group to be married. It follows that R. Meїr interprets common language to mean the largest possible set whereas R. Yose holds that people always speak as definitely as possible. Therefore, in the Mishnah here, R. Yose should exclude the day of Passover and R. Meїr should include it. , he says “until all the elder possibilities are exhausted, until all the younger possibilities are exhausted,” and here, he says so? He said to him: Since Ben Azai and Ben Zoma died, the perseverers9, Note 271 . disappeared; no perseverer was there until Jeremiah appeared. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, said, why does he needle him 2:3, Note 96 . ? Did not Rebbi Eleazar already ask before Rebbi Joḥanan, the opinion of Rebbi Yose seems to be inverted? He said to him, it is not inverted, the Mishnah is inverted, for in the House of Rebbi they stated: “ ‘Until before Passover’, Rebbi Meїr says, until it passed, Rebbi Yose says, until it comes.” We ask “until before”, and you say so? He said to him, this is a Nabatean expression, “much before Passover”. Rebbi Abin said, everybody agrees that he is permitted on Passover. Where do they disagree? The day before Passover. One of them says, until it comes, the other until it passed.

עַד הַקָּצִיר עַד הַבָּצִיר עַד הַמָּסִיק אֵינוֹ אָסוּר אֶלָּא עַד שֶׁיַּגִּיעַ. זֶה הַכְּלָל כָּל שֶּׁזְּמַנּוֹ קָבוּעַ אָמַר עַד שֶׁיַּגִּיעַ אָסוּר עַד שֶׁיַּגִּיעַ. אָמַר עַד שֶׁיְּהֵא אָסוּר עַד שֶׁיֵּצֵא. וְכָל שֶׁאֵין זְמַנּוֹ קָבוּעַ בֵּין אָמַר עַד שֶׁיְּהֵא בֵּין אָמַר עַד שֶׁיַּגִּיעַ אֵינוֹ אָסוּר אֶלָּא עַד שֶׁיַּגִּיעַ. עַד הַבָּצִיר כוּל׳. קָבַע זְמָן לְמִשְׁתֶּה בְנוֹ וְאָמַר. קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם עַד שֶׁיַּגִּיעַ מִשְׁתֶּה. עַד כְּמִי שֶׁזְּמַנּוֹ קָבוּעַ. אוֹ מֵאַחַר שֶׁיָּכוֹל לִדְחוֹתוֹ לְאַחַר זְמָן כְּמִי שֶׁאֵין זְמַנּוֹ קָבוּעַ.

MISHNAH: ‘Until the grain harvest, the grape harvest, the olive harvest’, he is forbidden only until their time arrives. That is the principle: Everything that has a fixed time, if he said ‘until it arrives’, he is forbidden until it arrives; if he said ‘until it shall be’, he is forbidden until it passed. But everthing that does not have a fixed time, whether he said ‘until it arrives’ or ‘until it shall be’, he is forbidden only until it arrives. HALAKHAH: If one fixed the time for his son’s wedding and said, a qônām that I shall not taste wine until the wedding, is that as if the time was fixed? Or, since he could move the time to a later date, is it as if the time was not fixed?

עַד הַקַּיִץ עַד שֶׁיְּהֵא הַקַּיִץ עַד שֶׁיַּתְחִילוּ הָעָם לְהַכְנִיס בַּכַּלְכָּלוֹת. עַד שֶׁיַּעֲבוֹר הַקַּיִץ עַד שֶׁיַּכְפִּילוּ הַמַּקְצוּעוֹת. עַד הַקָּצִיר עַד שֶׁיַּתְחִילוּ הָעָם לִקְצוֹר קְצִיר חִטִּים אֲבָל לֹא קְצִיר שֶׁל שְׂעוֹרִים הַכֹּל לְפִי מְקוֹם נִדְרוֹ. אִם הָיָה בָהָר בָּהָר וְאִם הָיָה בַבִּקְעָה בַּבִּקְעָה. עַד הַקַּיִץ עַד שֶׁיְּהֵא הַקַּיִץ כול׳. כַּלְכָּלוֹת. מַה. כַּלכָּלוֹת שֶׁלַּתְּאֵינִים. כַּלכָּלוֹת שֶׁלָּעֲנָבִים. נִישְׁמְעִינָהּ מִן הָדָא. עַד שֶׁיְּקַפְּלוּ הַמַּקְצוּעוֹת. אִית לָךְ מֵימַר. מַקְצוֹעוֹת תְּאֵנִים וְלֹא מַקְצוֹעוֹת עֲנָבִים. נִישְׁמְעִינָהּ מִן הָדָא. חַד טְעִין צִימּוּקִין עָאַל לְטִיבֵּרִיָּא. שָׁאַל גַּמְלִיאֵל זוּגָא לְרִבִּי בָּא בַּר זַבְדָּא. אָמַר לֵיהּ. אֵין כָּל אֶרֶץ יִשְׂרָאֵל עוֹשָׂה מַשּׂאוּי אֶחָד צִימּוּקִין. אֶלָּא כֵן אָמַר לֵיהּ. אֵין מָקוֹם בְּאֶרֶץ יִשְׂרָאֵל עוֹשֶׂה מַשּׂוּי אֶחָד צִימּוּקִין. עַד הַקָּצִיר. כְּתִיב. עַד כְּלוֹת קְצִיר הַשְּׂעוֹרִים וּקְצִיר הַחִטִּים וְאַתְּ אֲמַר כֵּן. מַה דְּהוּא קִרְיָיא בַּדָּרוֹם הִיא. מַתְנִיתָא בַּגָּלִיל. נָדַר מִן הַקַּיִץ בַּגָּלִיל וְיוֹרֵד לוֹ לַעֲמָקִים. אַף עַל פִּי שֶׁבִּיכֵּר קַיִץ בָּעֲמָקִים אָסוּר עַד שֶׁיְּבַכֵּר בַּגָּלִיל.

MISHNAH: ‘Until the fig harvest, until there be fig harvest’, until people start to bring in baskets. ‘Until the fig harvest is over’, until people fold their knives. ‘Until the grain harvest’, until people start to cut wheat but not barley; everything follows the place of the vow, if made on the hills, on the hills, if made in the plain, in the plain. HALAKHAH: ‘Until the fig harvest, until there be fig harvest’, etc. “baskets”. Baskets of figs or baskets of raisins? Let us hear from this: “Until they fold the knives”. You have to say, knives for figs, not knives for raisins. Let us hear from the following: 2:1, Notes 105–107 . A load of raisins came up to Tiberias. Gamliel the twin asked Rebbi Abba bar Zavda. He said to him: All of the Land of Israel does not produce a load of raisins. , there follows a rhetorical question: Does the entire Land of Israel not produce a load of raisins? But so he said to him: No single place in the land of Israel produces a load of raisins. “Until the grain harvest”. It is written 2:23 . It is clear from the narrative that there was one continuous harvest activity, the wheat harvest following the barley harvest immediately. Therefore, the Mishnah seems unjustified in denying that “harvest” cannot refer to barley harvest. , “until the end of the barley harvest and the wheat harvest”. That verse speaks of the South, the Mishnah of Galilee. If he made a vow “until the fig harvest” in Galilee and descended into the valleys. Even though the fig harvest did start in the valleys, he is forbidden until it starts in Galilee.

עַד הַגְּשָׁמִים עַד שֶׁיְּהוּ גְּשָׁמִים עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר עַד שֶׁיַּגִּיעַ זְמַנָהּ שֶׁלָּרְבִיעָה. עַד שֶׁיִּפְסְקוּ הַגְּשָׁמִים עַד שֶׁיֵּצֵא נִיסַן כּוּלּוֹ דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר עַד שֶׁיַּעֲבוֹר הַפֶּסַח. עַד הַגְּשָׁמִים כול׳. רִבִּי זְעוּרָא בָעֵי. אָמַר. עַד הַגֶּשֶׁם. אָסוּר עַד שֶׁיָּרַד הַגֶּשֶׁם אַחֵר. תַּמָּן תַּנִּינָן. הָאוֹמֵר. הֲרֵי עָלַי עֵצִים. לֹא יִפְחוֹת מִשְּׁנֵי גֵיזֵירֵי עֵצִים. רִבִּי יוֹסֵי בִּרְבִי אָמַר רִבִּי בָּא בַּר מָמָל בָּעֵי. הֲרֵי עָלַי עֵץ. מֵבִיא גֵּיזָר אֶחָד. אָמַר רִבִּי לָעְזָר. מַתְנִיתָא אָמְרָה כֵן שֶׁזֶּה קָרְבָּן בִּפְנֵי עַצְמוֹ וְזֶה קָרְבָּן בִּפְנֵי עַצְמוֹ. דְּתַנִינָן תַּמָּן. וּשְׁנַיִם בְּיָדָן שְׁנֵי גֵיזֵירֵי עֵצִים. כְּדֵי לְרַבּוֹת בָּעֵצִים. תַּנֵּי רִבִּי יוֹסֵי אוֹמֵר. כָּל דָּבָר שֶׁתָּלוּי בִּרְבִיעָה עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָיה. וְשֶׁאֵין תָּלוּי בִּרְבִיעָה עַד שֶׁיַּגִּיעַ זְמַן רְבִיעָה. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. שִׁבְעַת יָמִים שֶׁיָּרְדוּ בָהֶן גְּשָׁמִים וְלֹא פָסְקוּ וְיֵשׁ בָּהֶן כְּדֵי רְבִיעָה שְׁנִיָיה. וְלָמָּה נִקְרָא שְׁמָהּ רְבִיעָה. שֶׁרוֹבַעַת לָאָרֶץ. קוֹנָם יַיִן וכו׳. רִבִּי מֵאִיר כְּדַעְתֵּיהּ וְרִבִּי יְהוּדָה כְדַעְתֵּיהּ. דְּתַנִינָן תַּמָּן. עַד אֵימָתַי שׁוֹאֲלִין אֶת הַגְּשָׁמִים. רִבִּי יוּדָה אוֹמֵר. עַד שֶׁיַּעֲבוֹר הַפֶּסַח. רִבִּי מֵאִיר אוֹמֵר. עַד שֶׁיָּצָא נִיסַן.

MISHNAH: ‘Until the rains, until there be rain,’ until the second rainy spell 9:7, Note 93 . A rainy spell is called רביע “fertilizing” if the total amount of water is one handbreadth for R. Jehudah, 3 for R. Meїr. The time of the expected second rainy spell is given in Ta‘aniot 1:3 (64a, 1. 64), Tosephta Ta‘aniot 1:3, Babli Nedarim 63a , as Marḥešwan 7 for R. Meїr, 17 for R. Jehudah, 23 for R. Yose. ; Rabban Simeon ben Gamliel said, until the time of the second rainy spell. ‘Until the rains stop’, until the end of the Month of Nisan, the words of Rebbi Meїr; Rebbi Jehudah says, until after Passover. HALAKHAH: “ ‘Until the rains,’ ” etc. Rebbi Ze‘ira asked: If one said ‘until the rain’, is he forbidden until another rainfall came down? There 6:6, Menaḥot 106b . , we have stated: “One who said, I take upon me [the obligation to bring] wood, should not bring less that two cut logs logs. .” Rebbi Yose the important said that Rebbi Abba bar Mamai asked, if he said, I take upon me [the obligation to bring] to bring wood, does he bring one cut log? Rebbi Eleazar said, a Mishnah explains that each one is a separate sacrifice, as we have stated there 2:5 . While for the daily morning sacrifice only one Cohen brought wood to the altar, for the evening sacrifice there were two. R. Eleazar read the Mishnah to imply that each Cohen took only one log to the altar. This would imply that a single log is an acceptable gift to the altar. : “Two in whose hands are two cut logs.” In order to increase the number of logs. It was stated 1:4 (in the Erfurt ms.) The statements are switched in the Vienna ms. and editio princeps . The paragraph is from Ševi‘it 9:7, Notes 98–101 . : “Rebbi Yose said, anything depending on the fertilizing rain, until the second fertilizing rain comes. And anything not depending on the fertilizing rain, until the time of the second fertilizing rain. It was stated: Rabban Simeon ben Gamliel says, if rain came down for seven days without interruption, that includes the second fertilizing rain.” Why is it called fertilizing? Because it fertilizes the land. “A qônām wine,” etc. Rebbi Meїr follows his opinion and Rebbi Jehudah follows his opinion, as we have stated there 1:2. : “Until when does one pray for rain? Rebbi Jehudah says, until after Passover; Rebbi Meїr says until the end of the Month of Nisan.”

קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם הַשָּׁנָה נִתְעַבְּרָה הַשָּׁנָה אָסוּר בָּהּ וּבְעִיבּוּרָהּ. עַד רֹאשׁ אֲדָר עַד רֹאשׁ אֲדָר הָרִאשׁוֹן. עַד סוֹף אֲדָר עַד סוֹף אֲדָר הָרִאשׁוֹן. הָדָא אָמְרָה. נִיסַן רֹאשׁ הַשָּׁנָה לִנְדָרִים. תִּשְׁרֵי רֹאשׁ הַשָּׁנָה לִנְדָרִים. שֶׁלֹֹּא תֹאמַר. יַעֲלֶה רֹאשׁ חוֹדֶשׁ אֲדָר תַּחַת אֶלּוּל וִיהֵא מוּתָּר בְּאֶלּוּל. לְפוּם כֵּן צָרַךְ מֵימַר אָסוּר בָּהּ וּבְעִיבּוּרָהּ. רִבִּי אָבִין בְּשֵׁם רִבִּי אִילָא. וְהוּא שֶׁנָּדַר וְאַחַר כֵּן עִיבְּרוּ. אֲבָל אִם עִיבְּרוּ וְאַחַר כֵּן נָדַר לֹא בְדָא. לְעִנְיָין שְׂכַר בָּתִּים לֹא שַׁנְיָיא. זֶה אוֹמֵר. אֲדָר הָרִאשׁוֹן. וְזֶה אוֹמֵר. אֲדָר הַשֵּׁינִי. יְחַלְּקוּ חֹדֶשׁ הָעִיבּוּר. אִיתָא חֲמִי. לִנְדָרִים לֵית אַתְּ חָשֵׁישׁ וּלְמָמוֹן אַתְּ חָשֵׁשׁ. אָמַר רִבִּי הִילָא. וְהֵן שֶׁעִיבְּרוּ וְאַחַר כָּךְ הִשְׂכִּיר. אֲבָל הִשְׂכִּיר וְאַחַר כָּךְ עִיבְּרוּ לֹא בְדָא. וּלְעִנְיָין שְׁטָרוֹת כּוֹתְבִין בָּאֲדָר הָרִאשׁוֹן וּבְאֲדָר הַשֵּׁינִי. אְלָּא שֶׁכּוֹתְבִין אֲדָר הַשֵּׁינִי. תִּינְיָין. רִבִּי יוּדָה אוֹמֵר אֲדָר הַשֵּׁינִי כּוֹתֵב תָּׄי״ו וְדַיּוֹ.

MISHNAH: ‘A qônām that I shall not taste wine this year’, if the year became intercalary he is forbidden it and its intercalary month. ‘Until the start of Adar’, until the first of First Adar; ‘until the end of Adar’, until the end of First Adar. HALAKHAH: Does this imply that Nisan is the beginning of the year as far as vows are concerned 1:1 . Nisan is biblically counted as the first month and Tishre as the seventh, but in Second Temple practice the year always started in the fall with the first day of Tishre. One does not discuss here the problem of the several calendars of the monarchical period. Since the Mishnah states that “he is forbidden during the year and its intercalary month”, it seems that the year must be counted from Nisan since, if it were counted from Tishre, the intercalary month would be in the middle of the year and it should be obvious that the person imposes a continuous prohibition on himself. ? Tishre is is the beginning of the year as far as vows are concerned. That you should not say, the beginning of Adar should compensate for Ellul and he would be permitted in Ellul year, the prohibition lasts either 12 or 13 months, as the case may be. The statement of the intercalary month is made to underline the difference between “a year” of twelve months and “this year” of possibly 13 months. If somebody says on New Year’s Day of an intercalary year that he will not drink wine for a year, he will in effect be permitted to drink wine on the first of the coming Ellul. But for this year, he has to observe the additional intercalary month without compensation. ; therefore, it was necessary to say that “he is forbidden it and its intercalary [month]”. Rebbi Abin in the name of Rebbi Hila: That is only if he vowed before they intercalated. But if they intercalated and then he vowed, that is not so. Is it no different for rent of houses? If one said, the First Adar, and the other one says, the Second Adar, they should split the intercalary month 1:1 . . Come and see, for vows you have no problem but for money matters you have a problem? Rebbi Hila said, that is, if they intercalated and after that he leased. But if he leased and after that they intercalated, that is not so. And in matters of documents one writes First Adar, Second Adar, only that for Second Adar one writes תניין. Rebbi Jehudah says, for Second Adar one writes ת̇ and that is enough.

רִבִּי יְהוּדָה אוֹמֵר אָמַר קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם עַד שֶׁיְּהֵא פֶּסַח אֵינוֹ אָסוּר אֶלָּא עַד לֵיל הַפֶּסַח שֶׁלֹּא נִתְכַּוֵון זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לִשְׁתּוֹת יַיִן. אָמַר קוֹנָם בָּשָׂר שֶׁאֵינִי טוֹעֵם עַד הַצּוֹם אֵינוֹ אָסוּר אֶלָּא עַד לֵילֵי הַצּוֹם שֶׁלֹּא נִתְכַּוֵון זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לוֹכַל בָּשָׂר. רִבִּי יוֹסֵי בְּנוֹ אוֹמֵר אָמַר קוֹנָם שׁוּם שֶׁאֵינִי טוֹעֵם עַד שֶׁתְּהֵא שַׁבָּת אֵינוֹ אָסוּר אֶלָּא עַד לֵילֵי שַׁבָּת שֶׁלֹּא נִתְכַּוֵון זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לָאֱכוֹל שׁוּם. הָאוֹמֵר לַחֲבֵירוֹ קוֹנָם שֶׁאֲנִי נֶהֱנֶה לָךְ אִם אֵין אַתָּה בָא וְנוֹטֵל לְבָנֶיךָ כּוֹר אֶחָד שֶׁלַּחִיטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁלַּיַּיִן הֲרֵי זֶה יָכוֹל לְהָפֵר נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם וְיֹאמַר לוֹ כְּלוּם אָמַרְתָּ אֶלָּא מִפְּנֵי כְבוֹדִי זֶהוּ כְבוֹדִי. וְכֵן הָאוֹמֵר לַחֲבֵירוֹ קוֹנָם שֶׁאַתְּ נֶהֱנֶה לִי אִם אֵין אַתָּה בָא וְנוֹתֵן לִבְנִי כּוֹר אֶחָד שֶׁלַּחִיטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁלַּיַּיִן רִבִּי מֵאִיר אוֹמֵר אָסוּר עַד שֶׁיִּתֵּן וַחֲכָמִים אוֹמְרִים אַף זֶה יָכוֹל לְהָפֵר נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם וְיֹאמַר לוֹ הֲרֵי אֲנִי כְאִילּוּ נִתְקַבַּלְתִּי. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. אַף הָרִאשׁוֹן בְּמַחֲלוֹקֶת. אָמַר רִבִּי זְעִירָא. בִּסְתָם חֲלוּקִין. מָה אֲנָן קַיָימִין. אִם בְּשֶׁזֶּה אָמַר מִפְּנֵי כְבוֹדוֹ וְזֶה אָמַר מִפְּנֵי כְבוֹדוֹ. הַכֹּל אָסוּר. אִם בְּשֶׁזֶּה אָמַר. מִפְּנֵי כְבוֹדִי. וְזֶה אָמַר. מִפְּנֵי כְבוֹדָךְ אָמַרְתִּי. דִּבְרֵי הַכֹּל מוּתָּר. אֶלָּא כֵן אֲנָן קַיָימִין בִּסְתָם. רִבִּי אוֹמֵר. סְתָמִין כְּמָאן דְּאָמַר. מִפְּנֵי כְבוֹדִי. וְרַבָּנִין אָמְרִין. סְתָמִין כְּמִי שֶׁזֶּה אָמַר מִפְּנֵי כְבוֹדִי. וְזֶה אָמַר. מִפְּנֵי כְבוֹדָךְ אָמַרְתִּי. רִבִּי יָסָא בָּעֵי קוֹמֵי רִבִּי יוֹחָנָן. מַתְנִיתָא דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אָמַר. כָּל עַכָּבָה שֶׁאֵינָהּ מִמֶּנָּה הֲרֵי זֶה גֵּט. אָמַר לֵיהּ. שַׁנְיָיא הִיא הָכָא מִפְּנֵי פְּתִיחַת נֵדֶר. אָמַר רִבִּי יוֹסֵי. וְלֹא נְדָרִים שֶׁאֵינָן צְרִיכִין הֵיתֵר חָכָם אֲנָן קַיָימִין. אָמַר רִבִּי יוֹנָה. לֹא בִּלְבַד הַתּוֹלֶה נִדְרוֹ בְּדָבָר אֲנָן קַיָימִין. עַד כְּדוֹן הוּא דְּבָעֵי מִיתַּן לָהּ. בְּרַם הַהוּא דְּלָא בָּעֵי מִיתַּן לֵהּ יְכִיל הוּא אֲמַר לֵיהּ. לָא בְעִית אֶלָּא מִיבְדְּקִינָךְ. כֵּיוָן דַּחֲמִיתִךְ מִצְטָעֵר הֲרֵי אֲנִי כְאִילּוּ נִתְקַבַּלְתִּי.

MISHNAH: Rebbi Jehudah says, if one said ‘a qônām that I shall not taste wine until Passover has come’, he is forbidden only until the night of Passover since he intended only until the time everybody drinks wine Haggadah (Northvale NJ 1995), pp. 185–191. . If one said, “a qônām that I shall not taste meat until the fast,’ he is forbidden only until the evening before the fast since he intended only until the time everybody eats meat. His son Rebbi Yose said, if one said ‘a qônām that I shall not taste garlic until the Sabbath,’ he is forbidden only until Friday evening, since he intended only until the time everybody eats garlic. If one says to his friend: A qônām that I shall not have any usufruct from you if you do not come and take for your children a kor equal to Ezechiel’s bat; 384 liter. of wheat and two amphoras of wine, he can undo his vow without referring to a Sage by saying, you did that only to honor me, that is my honor. Similarly, if one says to his friend: A qônām that you shall not have any usufruct from me if you do not come and give to my child a kor of wheat and two amphoras of wine. Rebbi Meïr says, he is forbidden until he gives, but the Sages say, this one also can undo his vow without referring to a Sage by saying, it is as if I received it. HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: The first case also is in dispute. Rebbi Ze‘ira said, they disagree when it was undetermined. Where do we hold? If each one of them said, because of my honor, everybody agrees that he is forbidden. If one of them said, because of my honor, and the other said, I said it in your honor, everybody agrees he is permitted. But we hold if it is undetermined. Rebbi says, undetermined is as if [every] one said, because of my honor. But the Sages say, undetermined is as if one said, because of my honor, and the other said, I said it in your honor. Rebbi Yasa asked before Rebbi Joḥanan: Is our Mishnah from Rabban Simeon ben Gamliel, since Rabban Simeon ben Gamliel says, any obstacle that is not from her side does not invalidate the bill of divorce 7:6 . A man gives his wife (who desires a divorce) a bill of divorce under the condition that she nurse his child for two years or that she serve his father for two years. If the child dies in the meantime or his father refuses to be served by her while she did nothing to make him angry, the anonymous majority holds that the condition was not satisfied and the bill of divorce invalid. But Rabban Simeon ben Gamliel holds that if she fulfilled the condition to the best of her ability, the divorce is valid. R. Yasa wanted to say, that Rabban Simeon ben Gamliel also will hold that a vow can be considered fulfilled if the second party refuses to accept the service. ? He said to him, here it is different because of opening the vow. Rebbi Yose said, but do we not deal with vows which do not need dissolution by a Sage? Rebbi Jonah said, we deal not only with one who made his vow dependent on something. So far it is if he wants to give him something. But in the case that he does not want to give to him, he can say, I wanted only to examine you; but since I saw that it gives you pain, it is as if I had received.

הָיוּ מְסָרְבִין בּוֹ לָשֵׂאת אֶת בַּת אֲחוֹתוֹ וְאָמַר קוֹנָם שֶׁהִיא נֶהֱנֵית לִי לְעוֹלָם וְכֵן הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְאָמַר קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי לְעוֹלָם הֲרֵי אֵילּוּ מוּתָּרוֹת לֵיהָנוֹת לוֹ שֶׁלֹּא נִתְכַּוֵון זֶה אֶלָּא לְשֵׁם אִישּׁוּת. הָיוּ מְסָרְבִין בּוֹ לָשֵׂאת אֶת בַּת אֲחוֹתוֹ כול׳. אָמַר רִבִּי יוֹסֵי. רִבִּי יוֹדָה הִיא. דְּרִבִּי יוּדָה אָמַר. הַכֹּל לְפִי הַנֵּדֶר. וְכֵן הַמְגָרֵשׁ אֶת אִשְׁתּוֹ כול׳. אָמַר רִבִּי יוֹסֵי. רִבִּי יוֹדָה הִיא. דְּרִבִּי יוּדָה אָמַר. הַכֹּל לְפִי הַנֵּדֶר.

MISHNAH: If they were importuning him to marry his sister’s daughter 62b/63a , Sanhedrin 76b , based on Is. 58:7 . and he said, a qônām if she ever has any usufruct from me, and similarly, a man who was about to divorce his wife and said, a qônām if my wife ever has any usufruct from me, they may have usufruct from him since he intended only about matters of marriage. HALAKHAH: “If they were importuning him to marry his sister’s daughter,” etc. Rebbi Yose said, this is Rebbi Jehudah’s, since Rebbi Jehudah said, “everything refers to the vow.” “And similarly, a man who was about to divorce his wife.” Rebbi Yose said, this is Rebbi Jehudah’s, since Rebbi Jehudah said, “everything refers to the vow.”

הָיָה מְסָרֵב בַּחֲבֵירוֹ שֶׁיֹּאכַל אֶצְלוֹ אָמַר קוֹנָם לְבֵיתָךְ שֶׁאֵינִי נִכְנָס טִיפַּת צוֹנִין שֶׁאֵינִי טוֹעֵם לָךְ מוּתָּר לִיכָּנֵס לְבֵיתוֹ וְלִשְׁתּוֹת מִמֶּנּוּ צוֹנִין שֶׁלֹּא נִתְכַּוֵון זֶה אֶלָּא לְשֵׁם אֲכִילָה וּשְׁתִיָּה. הָיָה מְסָרֵב בַּחֲבֵירוֹ שֶׁיֹּאכַל אֶצְלוֹ כול׳. אָמַר רִבִּי יוֹסֵי. הָדָא אָמְרָה. הָהֵן דְּמַשְׁבַּע לְחַבְרֵיהּ דְּלָא יֵיכוּל. הָהֵן אוֹכֵל וְהָהֵן עֲבֵר.

MISHNAH: If somebody was importuning his neighbor that he should eat at his place and that one said, a qônām that I shall not enter your house nor taste a drop of cold water from you, he is permitted to enter his house and to drink cold water there since he intended only about eating and drinking. HALAKHAH: “If somebody was importuning his neighbor that he should eat at his place,” etc. Rebbi Yose said, this implies that if one brings his neighbor to swear that he will not eat, this one may eat of that neighbor p. 464) who follows R. Simḥa of Dwinsk in reading חבר for עבר because of the well-documented collapse of gutturals in Galilean speech. The restriction of the vow to the one intended formal dinner is also explicit in the Tosephta (4:8–9 ) (even though the scenario there is slightly different) and in Maimonides ( Hilkhot Nedarim 8:10). The Babli does not discuss the Mishnah. .