Nedarim 53 – Shabbat December 17

מתני׳ הנודר מן התמרים מותר בדבש תמרים מסתוניות מותר בחומץ סתוניות רבי יהודה בן בתירא אומר כל ששם תולדתו קרויה עליו ונודר הימנו אסור ביוצא הימנו וחכמים מתירים

MISHNA: One who vows that dates are forbidden to him is permitted to eat date honey. One who vows that late grapes are forbidden to him is permitted to eat vinegar of late grapes. Rabbi Yehuda ben Beteira says: In the case of any food that the name of its derivative is called after its name, i.e., the liquid that emerges from it bears its name, e.g., date honey or vinegar of late grapes, and one vows that the item itself, e.g., the grape, is forbidden to him, he is also prohibited from consuming the liquid that emerges from it. But the Rabbis permit this.

גמ׳ [חכמים] היינו תנא קמא

GEMARA: The statement of the Rabbis is identical to the statement of the first tanna of the mishna, who rules that one who vows that dates are forbidden to him is permitted to eat date honey. What is the difference between them?

איכא בינייהו הדא דתניא כלל זה אמר רבי שמעון בן אלעזר כל שדרכו לאכול ודרך היוצא ממנו לאכול כגון תמרים ודבש תמרים נדר בו אסור ביוצא ממנו נודר מיוצא ממנו אסור בו

The Gemara answers: There is a difference between them with regard to that which is taught in a baraita: Rabbi Shimon ben Elazar said this principle: With regard to anything that is commonly eaten in its existing form, and it is also common to eat the liquid that emerges from it, for example, dates and date honey, if one vowed that it is forbidden to him, he is also prohibited from consuming the liquid that emerges from it. Similarly, if one vows that the liquid that emerges from it is forbidden to him, he is also prohibited from partaking of it.

כל שאין דרכו לאכול ודרך היוצא ממנו לאכול נודר בו אין אסור אלא ביוצא ממנו שלא נתכוון זה אלא ליוצא ממנו

The baraita continues: Conversely, with regard to anything that is not commonly eaten as it is, and it is common to eat the liquid that emerges from it, if one vowed that he will not eat from it, he is prohibited from consuming only the liquid that emerges from it, as this person intended to prohibit himself from eating only from the liquid that emerges from it. The first tanna does not distinguish between dates, which are commonly eaten in their original state, and late grapes, which are not. In both cases, he rules that the produce itself is forbidden and the derivative is permitted. By contrast, the Rabbis agree with Rabbi Shimon ben Elazar’s ruling with regard to produce that is not commonly eaten in its original state. They permit the produce itself and prohibit that which has emerged from it. Therefore, in the last case of the mishna, they permit eating the late grapes and prohibit eating their vinegar, whereas in the first case they prohibit both dates and date honey.

מתני׳ הנודר מן היין מותר ביין תפוחים מן השמן מותר בשמן שומשמין מן הדבש מותר בדבש תמרים

MISHNA: One who vows that wine is forbidden to him is permitted to partake of apple wine, i.e., cider, as the unspecified term wine refers only to grape wine. One who vows that oil is forbidden to him is permitted to partake of sesame oil, as the unspecified term oil refers only to olive oil. One who vows that honey is forbidden to him is permitted to eat date honey, as the unspecified term honey refers only to bee honey.

מן החומץ מותר בחומץ סתוניות מן הכרישין מותר בקפלוטות מן הירק מותר בירקות השדה שהוא שם לוויי

One who vows that vinegar is forbidden to him is permitted to partake of vinegar of late grapes, as vinegar is typically made from wine. One who vows that leeks are forbidden to him is permitted to eat kaflutot, a type of leek. One who vows that vegetables are forbidden to him is permitted to eat wild field vegetables, as this type of vegetable has a modifier and is not referred to by the unspecified term vegetable.

גמ׳ תניא הנודר מן השמן בארץ ישראל מותר בשמן שומשמין ואסור בשמן זית ובבבל אסור בשמן שומשמין ומותר בשמן זית מקום שמסתפקין מזה ומזה אסור בזה ובזה

GEMARA: It is taught in a baraita: With regard to one who vows that oil is forbidden to him, if he is in Eretz Yisrael he is permitted to eat sesame oil and is prohibited from eating olive oil, as in Eretz Yisrael the unspecified term oil refers to olive oil. And if he took the vow in Babylonia, sesame oil is forbidden to him, as oil in Babylonia was generally made from sesame seeds, and it is permitted for him to eat olive oil, which was rarely used there. If he takes the vow in a locale where people use both this type of oil and that type, he is prohibited from eating both this type and that.

פשיטא לא צריכא דרובא מן חד מסתפקין מהו דתימא איזיל בתר רובא קא משמע לן ספק איסורא לחומרא

The Gemara asks with regard to the last statement: Isn’t it obvious that he is prohibited from eating both types of oil? The statement seems superfluous. The Gemara answers: No, it is not superfluous. It is necessary only to teach that this is the halakha even where most people use only one type of oil. Lest you say: I should follow the majority and permit the other kind of oil, the baraita teaches us that an uncertain Torah prohibition is treated stringently. Therefore, the other type is forbidden as well, as it is possibly included in the meaning of the vow, although it is used only by a minority of the residents.

הנודר מן הירק בשאר שני שבוע אסור בירקות הגינה ומותר בירקות השדה ובשביעית אסור בירקות השדה ומותר בירקות הגינה אמר רבי אבהו משום רבי חנינא בן גמליאל

The baraita continues: With regard to one who vows that vegetables are forbidden to him, if he takes the vow during the first six years of the seven-year Sabbatical cycle, he is prohibited from eating garden vegetables and permitted to eat field vegetables. But if he takes the vow during the Sabbatical Year, he is prohibited from eating field vegetables, which are commonly eaten in the Sabbatical Year, and he is permitted to eat garden vegetables, which are rarely consumed during that period, as it is prohibited to work the land. Rabbi Abbahu said in the name of Rabbi Ḥanina ben Gamliel:

לא שנו אלא במקום שאין מביאין ירק מחוצה לארץ לארץ אבל במקום שמביאין ירק מחוצה לארץ לארץ אסור

They taught that if he takes the vow in the Sabbatical Year he is permitted to eat garden vegetables only if he is in a place where people do not bring vegetables from outside of Eretz Yisrael to Eretz Yisrael. However, in a place where people bring vegetables from outside of Eretz Yisrael, where the halakhot of the Sabbatical Year do not apply, to Eretz Yisrael, he is prohibited from eating garden vegetables as well, as they are widely available, and therefore included in the unspecified word vegetable.

כתנאי אין מביאין ירק מן חוצה לארץ לארץ רבי חנניה בן גמליאל אומר מביאין ירק מחוצה לארץ לארץ מאי טעמיה דמאן דאמר אין מביאין אמר רבי ירמיה משום גוש

The Gemara comments that this distinction is like a dispute between tanna’im cited in a baraita: One may not bring vegetables from outside of Eretz Yisrael to Eretz Yisrael. Rabbi Ḥananya ben Gamliel says: One may bring vegetables from outside of Eretz Yisrael to Eretz Yisrael. The Gemara asks: What is the reason of the one who said that one may not bring vegetables from outside of Eretz Yisrael? Rabbi Yirmeya said: It is because a clod of earth might be brought with the vegetables to Eretz Yisrael. Earth from outside of Eretz Yisrael is ritually impure, and bringing it to Eretz Yisrael would spread ritual impurity in the land.

מתני׳ מן הכרוב אסור באיספרגוס מן האיספרגוס מותר בכרוב

MISHNA: One who vows that cabbage is forbidden to him is prohibited from eating ispargus, as that is a type of cabbage. However, one who vows that ispargus is forbidden to him is permitted to eat cabbage. One who vows that pounded beans are forbidden to him is prohibited from eating pounded bean stew [mikpa]. However, Rabbi Yosei rules that he is permitted to eat it.

מן הגריסין אסור במקפה ורבי יוסי מתיר מן המקפה מותר בגריסין מן המקפה אסור בשום ורבי יוסי מתיר מן השום מותר במקפה

One who vows that pounded beans are forbidden to him is prohibited from eating pounded bean stew. However, Rabbi Yosei rules that he is permitted to eat it. One who vows that pounded bean stew is forbidden to him is permitted to eat pounded beans according to all opinions. One who vows that stew is forbidden to him is prohibited from eating the garlic of the stew. However, Rabbi Yosei rules that he is permitted to eat the garlic. One who vows that garlic is forbidden to him is permitted to eat stew.

מן העדשים אסור באשישים רבי יוסי מתיר מן האשישים מותר בעדשים

One who vows that lentils are forbidden to him is prohibited from eating ashishim, a dish made from lentils. However, Rabbi Yosei permits it. It is agreed by all opinions that one who vows that ashishim is forbidden to him is permitted to eat lentils.

חטה חטין שאני טועם אסור בהן בין קמח בין הפת גריס גריסין שאני טועם אסור בהן בין חיין בין מבושלין רבי יהודה אומר קונם גריס או חטה שאני טועם מותר לכוס חיים

If one says: Ḥitta, wheat in singular form, or ḥittim, wheat in plural form, are konam for me, and for that reason I will not taste them, he is prohibited from eating wheat, whether as flour or bread. If one says: Pounded bean or pounded beans are konam for me, and for that reason I will not taste them, he is prohibited from eating them, whether raw or cooked. Rabbi Yehuda says that if one says: Pounded bean or ḥitta is konam for me, and for that reason I will not taste them, he is permitted to chew them raw, as that is not the normal way to eat them, and therefore was not included in the intention of the vow.

גמ׳ תניא רבי שמעון בן גמליאל אומר חטה שאני טועם אסור לאפות ומותר לכוס חטים שאני טועם אסור לכוס ומותר לאפות חטה חטין שאני טועם אסור בין לכוס בין לאפות

GEMARA: It is taught in a baraita that Rabbi Shimon ben Gamliel says that if one vows: Ḥitta is konam for me, and for that reason I will not taste it, he is prohibited from eating baked wheat, i.e., baked wheat bread, but he is permitted to chew wheat grains. If one says: Ḥittim are konam for me, and for that reason I will not taste them, he is prohibited from chewing wheat grains but is permitted to bake them, as this term is referring to grains of wheat. If one says: Ḥitta or ḥittin are konam for me, and for that reason I will not taste them,he is prohibited both from chewing wheat grains and from baking wheat bread.

גריס שאני טועם אסור לבשל ומותר לכוס גריסין שאני טועם אסור לכוס ומותר לבשל גריס גריסין שאני טועם אסור בין לבשל בין לכוס

Similarly, if one says: Pounded bean is konam for me, and for that reason I will not taste it,he is prohibited from cooking pounded bean, i.e., from eating a dish of cooked pounded beans, as that is what the word pounded bean commonly means, but he is permitted to chew raw pounded beans. If one says: Pounded beans are konam for me, and for that reason I will not taste them, he is prohibited from chewing pounded beans but is permitted to cook them. If one says: Pounded bean or pounded beans are konam for me, and for that reason I will not taste them, he is prohibited from both cooking and chewing pounded beans.

הדרן עליך הנודר מן המבושל