Talmud for Nedarim 6:1

שנייא היא שבו בלשון שהתפיס את הקורדום בו בלשון התפיס בו את הנכסים. מה נפשך קדש קורדום קדשו נכסים. לא קדש קורדום אפילו נכסים לא קדשו. אילו אמר קונם קורדום יש לי וחזר ואמר קונם נכסיי עליך ויש לו קורדום נכסיו אסורין. יאות. אמר רבי יושוע בן חנניה. אילו אמר נכסיי מותרין וקם ליה יאות. לא אמר אלא שאין לזה קורדום. הא אם יש לו קורדום נכסיו אסורין. הדא אמרה שקדש קורדום. הדא אמרה שקדשו נכסים. הדא אמרה שאדם מקדיש לשמים בלשון קונם. ר' ירמיה בעי דבר שהוא משמש לשם חולין ולשם קרבן מהו לוסר עצמו בו. והא תנינן קונס קונסה שמה. והא תנינן שבותה שפותה שמה והא תני בר קפרא חרס לא חספא הוא. אמר ר' זעירא לשון גבוה הוא (איוב ט׳:ז׳) האומר לחרס ולא יזרח. ר"ש בן לקיש אמר לשון אומות הוא כגון אילין ניוותאי דינון קריין לחספא כספא. אמר ר' יוסי נראין הדברים במקומות אחרים אבל במקום שקוראין לנזיר נזיק כן אני אומר נזיר פסילים לא יהא נזיר מיתני שבותה שקוקה. תני ר' חייה שבוקה שקועה שקודה. נדר דנדר במוהי במומי. דנדר משה (שמות ב׳:כ״א) ויואל משה. ר' יונה בעי ולמה לינן אמרין במומי דנדר שאול. (שמואל א י״ד:ל״ז) ויואל שאול. ימינא הרי זו שבועה. שמאלא הרי זו שבועה. אמר ר' מתניה דכתיב (דנייאל יב) וירם ימינו ושמאלו השמים וישבע בחיי העולם:

But if the doubt exists, that the sight of the impurity dates partly from to-day and partly from the morrow, the impurity is certain, but the sacrifice uncertain. On account of this, R. Hiya bar-Joseph answered in the presence of B. Yohanan: Who is it who taught that one of these occasions of impurity can be divided into two? It was R. Yosse. He answered: You thus refute your own opinion; for you say that each twinkling of an eye of the time accomplished in a half-mile, according to R. Nehemiah, is doubtful, and not only the end of it. No contradiction can be offered to this; when the Prophet Elijah shall return to this world, and will explain to us what this twilight means, no one will contest him. R. Hanina argued against the disciples of the Rabbis: Since, said he, it is night as soon as three stars are visible, be the sun still high in the heavens, the same must apply (before the day) in the morning. R. Abba said: It is written (in Gen. xix. 23) : "The sun was risen upon the earth when Lot entered into Zoar;" and is written (in Lev. xxii. 7): "And when the sun is down he shall be clean." The sunrise is compared with the sunset: As sunset corresponds to the disappearance of the sun from the sight of man, so also sunrise is manifested by the appearance of the sun to the eye of man.

Jerusalem Talmud Eruvin

Paragraph. “One who vows not to eat food is permitted water and salt.” There, we have stated⁵⁶Mishnah Nedarim 6:1.: “One who made a vow to abstain from cooked food is permitted roasted and scalded food.” ⁵⁷This paragraph and the next are also in Nedarim 6:1 (Notes 6–14) and Nazir 6:11 (Note 225), cf. Babli Nedarim 49a. A Mishnah states that scalding is called cooking, as we have stated⁵⁸Mishnah Nazir 6:11. The verse Num. 6:18 requires the sacrifice to be cooked.: “If he cooked the well-being offering or scalded it.” A verse states that “roasted” is called “cooked” as it is said⁵⁹2Chr. 35:13.: They cooked the Pesaḥ in fire. If you say, against the rules, Rebbi Jonah from Bostra said, as is the rule⁶⁰Roasted in fire,Ex. 12:9. Cooked would be on the fire, not in it.. A Mishnah [states] that scalded is called cooked, and a verse that roasted is called cooked; but did we not state: “One who makes a vow to abstain from cooked food is permitted roasted and scalded food”? Rebbi Joḥanan said, in matters of vows one follows common usage. Rebbi Joshia said, in matters of vows one follows biblical usage. What is the difference between them? If one said, a qonam⁶¹The Phoenician equivalent of Hebrew qorba̅n, “(forbidden like) sacrifice” which people were afraid to pronounce in vows. Cf. Introduction to Tractate Nedarim. that I shall not taste wine on Tabernacles. In the opinion of Rebbi Joḥanan he is forbidden on the last day of the holiday⁶²Which in popular consciousness is the last day of Sukkot but legally is a separate holiday with its own rules.. In the opinion of Rebbi Joshia, is he permitted? Also Rebbi Joshia agrees that he is prohibited. Rebbi Joshia said it only for restrictions.

Ask RabbiBookmarkShareCopy

Jerusalem Talmud Sheviit

There¹⁴⁰Mishnah Nedarim 6:13. “He who vows to abstain from vegetables …” The paragraph is copied in Nedarim 6:13, fol. 39d; a parallel is in the Babli (Nedarim 53a–b)., we have stated: “From vegetables”, he is permitted field vegetables because these have an additional name. We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables¹⁴¹According to the commentary to Nedarim from the school of Rashi, usually one means by “vegetables” those grown in irrigated garden beds. But in the Sabbatical year, all garden beds also are abandoned to the poor and even well-to-do persons will use field vegetables. According to R. Nissim Gerondi, garden beds will not yield anything in the Sabbatical since nothing is planted and, usually, garden beds are carefully harvested, so there will be no spontaneous growth..” Rebbi Crispus stated the reason in the name of Rebbi Ḥananiah ben Gamliel¹⁴²In the Babli (Nedarim 53b), R. Ḥananiah ben Gamliel states that one imports vegetables into the Land. This refers to the aftermath of the war of Bar Kokhba, about 60 years prior to Rebbi’s activity, and does not imply official sanctioning.: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives¹⁴³One of the bitter herbs admissible for Passover; the implication here is that endives were not grown in extensive agriculture but considered as a weed. Hence, in regular years they are not food and cannot become impure. are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit. But since he permitted, there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle¹⁴⁴Since garden vegetables are available year round during the Sabbatical..

Ask RabbiBookmarkShareCopy

Full Chapter