The Mishna discusses various languages of a vow that are valid such as, lachulin, understood as ‘not chulin’ meaning a sacrifice. If that is a valid vow, it must not follow Rabbi Meir’s opinion as Rabbi Meir holds that one cannot infer a positive from a negative, as he holds that conditions must be stipulated like the stipulation of the sons of Gad and Reuven that were said both in a positive and negative formulation. However, the Mishna also doesn’t fit with Rabbi Yehuda as can be seen from the structure of the Mishna (the first tana disagrees with Rabbi Yehuda). In order to resolve this issue, the Mishna is read in a different manner, that the whole Mishna is Rabbi Yehuda’s opinion. This answer is questioned by a different braita, but the difficulty is resolved. A different braita is quoted and a question is raised. The first part of the braita seems to follow Rabbi Meir and yet the second part doesn’t seem to correspond to a different opinion of Rabbi Meir. Two resolutions are suggested. Rami bar Hama asks: What if someone used the language of “This will be to me like the meat of a peace offering after the blood was sprinkled on the altar.” The Gemara first clarifies what exactly is the case that he is asking about.
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on his 1st yahrzeit. As an educator, principal of Yeshiva of Flatbush, and community rabbi, he inspired thousands with his wisdom, warmth, and unwavering commitment to Torah.
Want to dedicate learning? Get started here:
Today’s daily daf tools:
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on his 1st yahrzeit. As an educator, principal of Yeshiva of Flatbush, and community rabbi, he inspired thousands with his wisdom, warmth, and unwavering commitment to Torah.
Nedarim 11
גְּמָ׳ סַבְרוּהָ: מַאי ״לַחוּלִּין״ — לָא לְחוּלִּין לֶיהֱוֵי, אֶלָּא קׇרְבָּן.
GEMARA: They assumed: What is the meaning of the term laḥullin? The individual is saying: It shall not [la] be non-sacred [ḥullin] but rather it should have the status of an offering.
מַנִּי מַתְנִיתִין? אִי רַבִּי מֵאִיר — לֵית לֵיהּ מִכְּלָל לָאו אַתָּה שׁוֹמֵעַ הֵן. דִּתְנַן, רַבִּי מֵאִיר אוֹמֵר: כׇּל תְּנַאי שֶׁאֵינוֹ כִּתְנַאי בְּנֵי גָד וּבְנֵי רְאוּבֵן — אֵינוֹ תְּנַאי.
The Gemara says: Whose opinion is expressed in the mishna? If you say it is that of Rabbi Meir, he does not hold that from a negative statement you can infer a positive statement. As we learned in a mishna: Rabbi Meir says that any condition that is not like the condition of the sons of the tribe of Gad and the sons of the tribe of Reuben, when Moses gave them land on the eastern bank of the Jordan River (see Numbers 32:29–30), is not a valid condition. Moses phrased the agreement as a double condition, stating that if they would join the other tribes in battle they would receive their inheritance on the eastern bank of the Jordan River, and if not, they would not receive that territory. Because Rabbi Meir holds that only a condition expressed in this manner is valid, it is clear that he holds that one may not infer a negative statement from a positive one or vice versa.
אֶלָּא רַבִּי יְהוּדָה הִיא. אֵימָא סֵיפָא, רַבִּי יְהוּדָה אוֹמֵר: הָאוֹמֵר ״יְרוּשָׁלַיִם״ — לֹא אָמַר כְּלוּם. מִדְּסֵיפָא רַבִּי יְהוּדָה — רֵישָׁא לָאו רַבִּי יְהוּדָה הִיא!
Rather, the mishna is in accordance with the opinion of Rabbi Yehuda. The Gemara challenges this statement: Say the latter clause of the mishna: Rabbi Yehuda says: One who says that an item shall be considered Jerusalem has not said anything. From the fact that the latter clause is stated by Rabbi Yehuda, it is clear that the first clause is not in accordance with the opinion of Rabbi Yehuda.
כּוּלֵּהּ רַבִּי יְהוּדָה הִיא, וְהָכִי קָתָנֵי: שֶׁרַבִּי יְהוּדָה אוֹמֵר: הָאוֹמֵר ״יְרוּשָׁלַיִם״ — לֹא אָמַר כְּלוּם.
The Gemara responds: The entire mishna is in accordance with the opinion of Rabbi Yehuda, and this is what it is teaching: Although one who declares an item to be like Jerusalem has taken a vow rendering it forbidden, one who says that an item shall be considered Jerusalem has not taken a vow. This is as Rabbi Yehuda says, that one who says that an item shall be considered Jerusalem has not said anything, since this expression has no meaning.
וְכִי אָמַר ״כִּירוּשָׁלַיִם״, לְרַבִּי יְהוּדָה מִי מִיתְּסַר? וְהָתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: הָאוֹמֵר ״כִּירוּשָׁלַיִם״ — לֹא אָמַר כְּלוּם, עַד שֶׁיִּדּוֹר בְּדָבָר הַקָּרֵב בִּירוּשָׁלַיִם!
The Gemara asks: When one says that an item should be like Jerusalem, is it prohibited according to Rabbi Yehuda? Isn’t it taught in a baraita that Rabbi Yehuda says: One who says that an item shall be considered like Jerusalem has not said anything unless he vows by means of an item that is sacrificed in Jerusalem. Consequently, the first clause of the mishna, which states that one has vowed if he declares an item to be like Jerusalem, cannot be in accordance with the opinion of Rabbi Yehuda.
כּוּלַּהּ רַבִּי יְהוּדָה הִיא, וּתְרֵי תַּנָּאֵי אַלִּיבָּא דְּרַבִּי יְהוּדָה.
The Gemara responds: The entire mishna is in accordance with the opinion of Rabbi Yehuda, and the mishna and baraita express the opinions of two tanna’im in accordance with the opinion of Rabbi Yehuda.
תַּנְיָא: ״חוּלִּין״ ״הַחוּלִּין״ ״כְּחוּלִּין״, בֵּין ״שֶׁאוֹכַל לָךְ״ וּבֵין ״שֶׁלֹּא אוֹכַל לָךְ״, — מוּתָּר. ״לַחוּלִּין שֶׁאוֹכַל לָךְ״ — אָסוּר. ״לַחוּלִּין לֹא אוֹכַל לָךְ״ — מוּתָּר.
It is taught in a baraita: If one declares food: Non-sacred, or: The non-sacred, or: Like the non-sacred, then whether he combines that expression with the phrase: That which I eat of yours, or: That which I do not eat of yours, he has not expressed a vow and the food remains permitted. However, if he says: That which I eat of yours shall be considered laḥullin, i.e., not non-sacred, but rather consecrated, the food is forbidden. If he says: That which I do not eat of yours shall be considered laḥullin, the other individual’s food remains permitted to him.
רֵישָׁא מַנִּי — רַבִּי מֵאִיר הִיא, דְּלֵית לֵיהּ מִכְּלָל לָאו אַתָּה שׁוֹמֵעַ הֵין.
The Gemara analyzes this baraita: Who is the author of the first clause of the baraita? It is Rabbi Meir, who does not hold that from a negative statement you can infer a positive statement. Consequently, even if one said: That which I do not eat of yours shall be considered non-sacred, that does not indicate that what he does eat shall be considered consecrated.
אֵימָא סֵיפָא: ״לַחוּלִּין לֹא אוֹכַל לָךְ״ — מוּתָּר. וְהָתְנַן: ״לַקׇּרְבָּן לֹא אוֹכַל לָךְ״ — רַבִּי מֵאִיר אוֹסֵר. וְקַשְׁיָא לַן: הָא לֵית לֵיהּ מִכְּלָל לָאו אַתָּה שׁוֹמֵעַ הֵין?
However, say the latter clause of that baraita: If one says: That which I will not eat of yours shall be considered laḥullin, the other individual’s food remains permitted to him. But didn’t we learn in a mishna (13a) that if one says: That which I will not eat of yours shall be considered lakorban, Rabbi Meir prohibits him from eating food belonging to the other individual? Lakorban apparently means la korban, it is not an offering. The reason for this opinion is that his statement indicates that what he does not eat is not an offering, but what he does eat shall be considered an offering. This poses a difficulty for us because Rabbi Meir does not hold that from a negative statement you can infer a positive statement.
וְאָמַר רַבִּי אַבָּא, נַעֲשָׂה כְּאוֹמֵר: לְקׇרְבָּן יְהֵא, לְפִיכָךְ לֹא אוֹכַל לָךְ. הָכָא נָמֵי הָכִי קָאָמַר לֵיהּ: לָא חוּלִּין לֶיהֱוֵי, לְפִיכָךְ לֹא אוֹכַל לָךְ!
And to answer this difficulty, Rabbi Abba said: It is as though he said: It shall be for an offering [lekorban], and therefore I will not eat that which is yours. Here too, when he said: That which I will not eat of yours shall be considered laḥullin, this is what he said to him: It shall not be non-sacred, and therefore I will not eat that which is yours. Consequently, the vow should take effect even according to Rabbi Meir; why does the baraita rule that the vow does not take effect and the food remains permitted?
הַאי תַּנָּא סָבַר לַהּ כְּרַבִּי מֵאִיר בַּחֲדָא וּפְלִיג עֲלֵיהּ בַּחֲדָא? סָבַר לַהּ כְּוָתֵיהּ בַּחֲדָא — דְּלֵית לֵיהּ מִכְּלָל לָאו אַתָּה שׁוֹמֵעַ הֵין, וּפְלִיג עֲלֵיהּ בַּחֲדָא — בְּקׇרְבָּן.
The Gemara answers: This tanna of the baraita holds in accordance with the opinion of Rabbi Meir in one case and disagrees with his opinion in another. He holds in accordance with his opinion in one case, in that he does not hold that from a negative statement you can infer a positive statement. And he disagrees with his opinion in another case, i.e., in the case of an offering. This tanna holds that if one says: That which I will not eat of yours shall be considered lakorban, he does not mean: It is to be considered an offering and therefore I will not eat from that which is yours. Similarly, in the case in the baraita, the tanna does not hold that the individual means to say: It shall not be non-sacred and therefore I will not eat that which is yours. In order to effect a vow, one must express it clearly.
רַב אָשֵׁי אָמַר: הָא דְאָמַר ״לַחוּלִּין״, וְהָא דְּאָמַר ״לָא לְחוּלִּין״, דְּמַשְׁמַע: לָא לֶיהֱוֵי חוּלִּין אֶלָּא כְּקׇרְבָּן.
Rav Ashi said: The apparent contradiction between the baraita and the mishna can be resolved in a different manner. This case in the baraita is where he said: That which I will not eat of yours shall be considered as non-sacred, and that case, where it is forbidden, in accordance with Rabbi Meir’s ruling in the mishna, is where he said: That which I will not eat of yours should not be considered as non-sacred, which indicates: It shall not be considered non-sacred but rather like an offering, and therefore I will not eat it.
״טָהוֹר״ וְ״טָמֵא״, ״נוֹתָר״ וּ״פִיגּוּל״ — אָסוּר. בָּעֵי רָמֵי בַּר חָמָא: ״הֲרֵי עָלַי כִּבְשַׂר זִבְחֵי שְׁלָמִים לְאַחַר זְרִיקַת דָּמִים״, מַהוּ?
§ It is stated in the mishna that if one says that a food item shall be considered not ritually pure, or if he said the food shall be considered an offering that has become ritually impure, left over [notar], or piggul, i.e., an offering that was sacrificed with the intent to consume it after its appointed time, it is forbidden. Rami bar Ḥama raises a dilemma: If one said with regard to a particular item: This is prohibited to me like the meat of peace-offerings after the sprinkling of their blood, what is the halakha? Is this an effective vow, which prohibits the item?
אִי דְּקָאָמַר בְּהָדֵין לִישָּׁנָא — בְּהֶיתֵּרָא קָא מַתְפֵּיס! אֶלָּא: כְּגוֹן דְּמַחֵית בְּשַׂר זִבְחֵי שְׁלָמִים, וּמַחֵית דְּהֶיתֵּרָא גַּבֵּיהּ, וְאָמַר: ״זֶה כָּזֶה״, מַאי: בְּעִיקָּרוֹ קָא מַתְפֵּיס, אוֹ בְּהֶיתֵּרָא קָא מַתְפֵּיס?
The Gemara responds: If he said it with this formulation, he is associating the object of his vow with a permitted item, as the meat of peace-offerings is permitted to be eaten after the blood is sprinkled on the altar. Consequently, the declaration does not express a vow. Rather, it is a case where he places the meat of peace-offerings following the sprinkling of the blood in one place, and he places an item that is permitted next to it. And he says: This is like that. In this case, what is the halakha? Is he associating the object of his vow with the original forbidden status of the peace-offering before the blood is sprinkled, or is he associating the object of his vow with the current permitted status of the peace-offering?
אָמַר רָבָא, תָּא שְׁמַע: נוֹתָר וּפִיגּוּל.
To resolve this question, Rava said: Come and hear a proof from the mishna: If he said the food shall be considered an offering that has become notar or piggul, i.e. an offering that was sacrificed with the intent to consume it after its appointed time, it is forbidden.
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
Raanana, Israel
I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!
Bakersfield, United States
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Minneapolis, United States
I was exposed to Talmud in high school, but I was truly inspired after my daughter and I decided to attend the Women’s Siyum Shas in 2020. We knew that this was a historic moment. We were blown away, overcome with emotion at the euphoria of the revolution. Right then, I knew I would continue. My commitment deepened with the every-morning Virtual Beit Midrash on Zoom with R. Michelle.
Zichron Yaakov, Israel
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Silver Spring, Maryland, United States
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Karmiel, Israel
I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!
Florida, United States
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Pennsylvania, United States
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Modi’in, Israel
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Minnesota, United States
Bronx, United States
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Honolulu, Hawaii, United States
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Hashmonaim, Israel
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Edmonton, Alberta, Canada
In January 2020, my chevruta suggested that we “up our game. Let’s do Daf Yomi” – and she sent me the Hadran link. I lost my job (and went freelance), there was a pandemic, and I am still opening the podcast with my breakfast coffee, or after Shabbat with popcorn. My Aramaic is improving. I will need a new bookcase, though.
Atlanta, Georgia, United States
I had never heard of Daf Yomi and after reading the book, The Weight of Ink, I explored more about it. I discovered that it was only 6 months before a whole new cycle started and I was determined to give it a try. I tried to get a friend to join me on the journey but after the first few weeks they all dropped it. I haven’t missed a day of reading and of listening to the podcast.
Elkins Park, United States
In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
Jerusalem, Israel
I started at the beginning of this cycle. No 1 reason, but here’s 5.
In 2019 I read about the upcoming siyum hashas.
There was a sermon at shul about how anyone can learn Talmud.
Talmud references come up when I am studying. I wanted to know more.
Yentl was on telly. Not a great movie but it’s about studying Talmud.
I went to the Hadran website: A new cycle is starting. I’m gonna do this
Cambridge, United Kingdom
When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Jerusalem, Israel
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
San Diego, United States
Nedarim 11
גְּמָ׳ סַבְרוּהָ: מַאי ״לַחוּלִּין״ — לָא לְחוּלִּין לֶיהֱוֵי, אֶלָּא קׇרְבָּן.
GEMARA: They assumed: What is the meaning of the term laḥullin? The individual is saying: It shall not [la] be non-sacred [ḥullin] but rather it should have the status of an offering.
מַנִּי מַתְנִיתִין? אִי רַבִּי מֵאִיר — לֵית לֵיהּ מִכְּלָל לָאו אַתָּה שׁוֹמֵעַ הֵן. דִּתְנַן, רַבִּי מֵאִיר אוֹמֵר: כׇּל תְּנַאי שֶׁאֵינוֹ כִּתְנַאי בְּנֵי גָד וּבְנֵי רְאוּבֵן — אֵינוֹ תְּנַאי.
The Gemara says: Whose opinion is expressed in the mishna? If you say it is that of Rabbi Meir, he does not hold that from a negative statement you can infer a positive statement. As we learned in a mishna: Rabbi Meir says that any condition that is not like the condition of the sons of the tribe of Gad and the sons of the tribe of Reuben, when Moses gave them land on the eastern bank of the Jordan River (see Numbers 32:29–30), is not a valid condition. Moses phrased the agreement as a double condition, stating that if they would join the other tribes in battle they would receive their inheritance on the eastern bank of the Jordan River, and if not, they would not receive that territory. Because Rabbi Meir holds that only a condition expressed in this manner is valid, it is clear that he holds that one may not infer a negative statement from a positive one or vice versa.
אֶלָּא רַבִּי יְהוּדָה הִיא. אֵימָא סֵיפָא, רַבִּי יְהוּדָה אוֹמֵר: הָאוֹמֵר ״יְרוּשָׁלַיִם״ — לֹא אָמַר כְּלוּם. מִדְּסֵיפָא רַבִּי יְהוּדָה — רֵישָׁא לָאו רַבִּי יְהוּדָה הִיא!
Rather, the mishna is in accordance with the opinion of Rabbi Yehuda. The Gemara challenges this statement: Say the latter clause of the mishna: Rabbi Yehuda says: One who says that an item shall be considered Jerusalem has not said anything. From the fact that the latter clause is stated by Rabbi Yehuda, it is clear that the first clause is not in accordance with the opinion of Rabbi Yehuda.
כּוּלֵּהּ רַבִּי יְהוּדָה הִיא, וְהָכִי קָתָנֵי: שֶׁרַבִּי יְהוּדָה אוֹמֵר: הָאוֹמֵר ״יְרוּשָׁלַיִם״ — לֹא אָמַר כְּלוּם.
The Gemara responds: The entire mishna is in accordance with the opinion of Rabbi Yehuda, and this is what it is teaching: Although one who declares an item to be like Jerusalem has taken a vow rendering it forbidden, one who says that an item shall be considered Jerusalem has not taken a vow. This is as Rabbi Yehuda says, that one who says that an item shall be considered Jerusalem has not said anything, since this expression has no meaning.
וְכִי אָמַר ״כִּירוּשָׁלַיִם״, לְרַבִּי יְהוּדָה מִי מִיתְּסַר? וְהָתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: הָאוֹמֵר ״כִּירוּשָׁלַיִם״ — לֹא אָמַר כְּלוּם, עַד שֶׁיִּדּוֹר בְּדָבָר הַקָּרֵב בִּירוּשָׁלַיִם!
The Gemara asks: When one says that an item should be like Jerusalem, is it prohibited according to Rabbi Yehuda? Isn’t it taught in a baraita that Rabbi Yehuda says: One who says that an item shall be considered like Jerusalem has not said anything unless he vows by means of an item that is sacrificed in Jerusalem. Consequently, the first clause of the mishna, which states that one has vowed if he declares an item to be like Jerusalem, cannot be in accordance with the opinion of Rabbi Yehuda.
כּוּלַּהּ רַבִּי יְהוּדָה הִיא, וּתְרֵי תַּנָּאֵי אַלִּיבָּא דְּרַבִּי יְהוּדָה.
The Gemara responds: The entire mishna is in accordance with the opinion of Rabbi Yehuda, and the mishna and baraita express the opinions of two tanna’im in accordance with the opinion of Rabbi Yehuda.
תַּנְיָא: ״חוּלִּין״ ״הַחוּלִּין״ ״כְּחוּלִּין״, בֵּין ״שֶׁאוֹכַל לָךְ״ וּבֵין ״שֶׁלֹּא אוֹכַל לָךְ״, — מוּתָּר. ״לַחוּלִּין שֶׁאוֹכַל לָךְ״ — אָסוּר. ״לַחוּלִּין לֹא אוֹכַל לָךְ״ — מוּתָּר.
It is taught in a baraita: If one declares food: Non-sacred, or: The non-sacred, or: Like the non-sacred, then whether he combines that expression with the phrase: That which I eat of yours, or: That which I do not eat of yours, he has not expressed a vow and the food remains permitted. However, if he says: That which I eat of yours shall be considered laḥullin, i.e., not non-sacred, but rather consecrated, the food is forbidden. If he says: That which I do not eat of yours shall be considered laḥullin, the other individual’s food remains permitted to him.
רֵישָׁא מַנִּי — רַבִּי מֵאִיר הִיא, דְּלֵית לֵיהּ מִכְּלָל לָאו אַתָּה שׁוֹמֵעַ הֵין.
The Gemara analyzes this baraita: Who is the author of the first clause of the baraita? It is Rabbi Meir, who does not hold that from a negative statement you can infer a positive statement. Consequently, even if one said: That which I do not eat of yours shall be considered non-sacred, that does not indicate that what he does eat shall be considered consecrated.
אֵימָא סֵיפָא: ״לַחוּלִּין לֹא אוֹכַל לָךְ״ — מוּתָּר. וְהָתְנַן: ״לַקׇּרְבָּן לֹא אוֹכַל לָךְ״ — רַבִּי מֵאִיר אוֹסֵר. וְקַשְׁיָא לַן: הָא לֵית לֵיהּ מִכְּלָל לָאו אַתָּה שׁוֹמֵעַ הֵין?
However, say the latter clause of that baraita: If one says: That which I will not eat of yours shall be considered laḥullin, the other individual’s food remains permitted to him. But didn’t we learn in a mishna (13a) that if one says: That which I will not eat of yours shall be considered lakorban, Rabbi Meir prohibits him from eating food belonging to the other individual? Lakorban apparently means la korban, it is not an offering. The reason for this opinion is that his statement indicates that what he does not eat is not an offering, but what he does eat shall be considered an offering. This poses a difficulty for us because Rabbi Meir does not hold that from a negative statement you can infer a positive statement.
וְאָמַר רַבִּי אַבָּא, נַעֲשָׂה כְּאוֹמֵר: לְקׇרְבָּן יְהֵא, לְפִיכָךְ לֹא אוֹכַל לָךְ. הָכָא נָמֵי הָכִי קָאָמַר לֵיהּ: לָא חוּלִּין לֶיהֱוֵי, לְפִיכָךְ לֹא אוֹכַל לָךְ!
And to answer this difficulty, Rabbi Abba said: It is as though he said: It shall be for an offering [lekorban], and therefore I will not eat that which is yours. Here too, when he said: That which I will not eat of yours shall be considered laḥullin, this is what he said to him: It shall not be non-sacred, and therefore I will not eat that which is yours. Consequently, the vow should take effect even according to Rabbi Meir; why does the baraita rule that the vow does not take effect and the food remains permitted?
הַאי תַּנָּא סָבַר לַהּ כְּרַבִּי מֵאִיר בַּחֲדָא וּפְלִיג עֲלֵיהּ בַּחֲדָא? סָבַר לַהּ כְּוָתֵיהּ בַּחֲדָא — דְּלֵית לֵיהּ מִכְּלָל לָאו אַתָּה שׁוֹמֵעַ הֵין, וּפְלִיג עֲלֵיהּ בַּחֲדָא — בְּקׇרְבָּן.
The Gemara answers: This tanna of the baraita holds in accordance with the opinion of Rabbi Meir in one case and disagrees with his opinion in another. He holds in accordance with his opinion in one case, in that he does not hold that from a negative statement you can infer a positive statement. And he disagrees with his opinion in another case, i.e., in the case of an offering. This tanna holds that if one says: That which I will not eat of yours shall be considered lakorban, he does not mean: It is to be considered an offering and therefore I will not eat from that which is yours. Similarly, in the case in the baraita, the tanna does not hold that the individual means to say: It shall not be non-sacred and therefore I will not eat that which is yours. In order to effect a vow, one must express it clearly.
רַב אָשֵׁי אָמַר: הָא דְאָמַר ״לַחוּלִּין״, וְהָא דְּאָמַר ״לָא לְחוּלִּין״, דְּמַשְׁמַע: לָא לֶיהֱוֵי חוּלִּין אֶלָּא כְּקׇרְבָּן.
Rav Ashi said: The apparent contradiction between the baraita and the mishna can be resolved in a different manner. This case in the baraita is where he said: That which I will not eat of yours shall be considered as non-sacred, and that case, where it is forbidden, in accordance with Rabbi Meir’s ruling in the mishna, is where he said: That which I will not eat of yours should not be considered as non-sacred, which indicates: It shall not be considered non-sacred but rather like an offering, and therefore I will not eat it.
״טָהוֹר״ וְ״טָמֵא״, ״נוֹתָר״ וּ״פִיגּוּל״ — אָסוּר. בָּעֵי רָמֵי בַּר חָמָא: ״הֲרֵי עָלַי כִּבְשַׂר זִבְחֵי שְׁלָמִים לְאַחַר זְרִיקַת דָּמִים״, מַהוּ?
§ It is stated in the mishna that if one says that a food item shall be considered not ritually pure, or if he said the food shall be considered an offering that has become ritually impure, left over [notar], or piggul, i.e., an offering that was sacrificed with the intent to consume it after its appointed time, it is forbidden. Rami bar Ḥama raises a dilemma: If one said with regard to a particular item: This is prohibited to me like the meat of peace-offerings after the sprinkling of their blood, what is the halakha? Is this an effective vow, which prohibits the item?
אִי דְּקָאָמַר בְּהָדֵין לִישָּׁנָא — בְּהֶיתֵּרָא קָא מַתְפֵּיס! אֶלָּא: כְּגוֹן דְּמַחֵית בְּשַׂר זִבְחֵי שְׁלָמִים, וּמַחֵית דְּהֶיתֵּרָא גַּבֵּיהּ, וְאָמַר: ״זֶה כָּזֶה״, מַאי: בְּעִיקָּרוֹ קָא מַתְפֵּיס, אוֹ בְּהֶיתֵּרָא קָא מַתְפֵּיס?
The Gemara responds: If he said it with this formulation, he is associating the object of his vow with a permitted item, as the meat of peace-offerings is permitted to be eaten after the blood is sprinkled on the altar. Consequently, the declaration does not express a vow. Rather, it is a case where he places the meat of peace-offerings following the sprinkling of the blood in one place, and he places an item that is permitted next to it. And he says: This is like that. In this case, what is the halakha? Is he associating the object of his vow with the original forbidden status of the peace-offering before the blood is sprinkled, or is he associating the object of his vow with the current permitted status of the peace-offering?
אָמַר רָבָא, תָּא שְׁמַע: נוֹתָר וּפִיגּוּל.
To resolve this question, Rava said: Come and hear a proof from the mishna: If he said the food shall be considered an offering that has become notar or piggul, i.e. an offering that was sacrificed with the intent to consume it after its appointed time, it is forbidden.
