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Today's Daf Yomi

December 27, 2022 | 讙壮 讘讟讘转 转砖驻状讙

  • Masechet Nedarim is sponsored by Aviva and Benny Adler in honor of our mother Lorraine Kahane and in loving memory of our parents Joseph Kahane z"l, Miriam and Ari Adler z"l.

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

Nedarim 63

This month鈥檚 learning is sponsored by Jonathan Katz in memory of his grandfather Ya鈥檃kov ben Shlomo.

This week鈥檚 learning is sponsored by the Hadran Woman of Long Island for a refuah shleima for Dovid ben Aidel, husband to our leader and daf sister, Gitta.

Today鈥檚 daf is sponsored by Debra Antzis in memory of her father, Rabbi Norman Antzis, Menachem Nachum ben Yisrael and Blima Phrimit, whose yahrzeit is today. 讬砖 讝讛讘 讜专讘 驻谞讬谞讬诐 讜讻诇讬 讬拽专 砖驻转讬 讚注转 讛谞砖诪讛 诇讱 讜讛讙讜祝 驻注诇讱 讞讜住讛 注诇 注诪诇讱.

Today鈥檚 daf is sponsored by Laura and Mark Warshawsky in honor of the marriage of their son Avi to Malki Infield.

Today’s daf is sponsored by Catriella Freedman in honor of Julie Mendelsohn and her family in celebration of Noah Mendelsohn and Hadas Koler’s wedding Mazal tov!

There is a debate in the Mishna regarding one who vows “until the rains” – is it until the beginning of the second rain when they actually arrive or until the date known as the time for the second rain. Rabbi Zeira says they do not disagree in the case of one who vowed until ‘the rain’ (in singular form) as that certainly connotes the date the rains are supposed to come. A difficulty is raised against him from the Tosefta but is resolved. The Mishna deals with what happens in a leap year. If one vowed for this year, the leap month is included. If one vowed until Adar, it is referring to the first Adar. Does the Mishna only accord with Rabbi Yehuda’s opinion that Adar without a descriptor is the first Adar? Or can the Mishna be explained according to Rabbi Meir as well? Rabbi Yehuda holds that if one vowed from wine until it will be Pesach, which usually means the end of Pesach, one is permitted to drink wine on Pesach as we assume because of the mitzva of drinking wine on the first night, one meant until the beginning of Pesach. Similarly, if one vowed not to eat meat until the night of the fast, they would be permitted to eat meat before the fast. Rabbi Yosi adds the same for garlic on Shabbat, based on the takana of Ezra that people should eat garlic on Friday nights. A number of examples are brought in the Mishna of vows that do not need a chacham to undo or only apply in a limited manner, as one can explain the fulfillment of the vow in some other way.

诪讬转讬讘讬 讗讬讝讜讛讬 讝诪谞讛 砖诇 专讘讬注讛 讛讘讻讬专讛 讘砖诇砖讛 讘讬谞讜谞讬转 讘砖讘注讛 讗驻讬诇讛 讘注砖专讬诐 讜砖诇砖讛 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讘砖讘注讛 讜讘砖讘注讛 注砖专 讜讘注砖专讬诐 讜砖诇砖讛

The Gemara raises an objection against the statement by Rabbi Zeira from the following baraita: When is the time of the rainfall? The early rainfall occurs on the third of the month of Mar岣shvan; the intermediate rainfall is on the seventh of the month, while the late rainfall is on the twenty-third of the month. This is the statement of Rabbi Meir. Rabbi Yehuda says: The respective dates are on the seventh, on the seventeenth, and on the twenty-third of Mar岣shvan.

专讘讬 讬讜住讬 讗讜诪专 讘砖讘注讛 注砖专 讜讘注砖专讬诐 讜砖诇砖讛 讜讘讞讜讚砖 讻住诇讬讜 讜讻谉 讛讬讛 专讘讬 讬讜住讬 讗讜诪专 讗讬谉 讛讬讞讬讚讬诐 诪转注谞讬谉 注讚 砖讬讙讬注 专讗砖 讞讚砖 讻住诇讬讜

Rabbi Yosei says: The first two time periods are on the seventeenth and on the twenty-third of Mar岣shvan, and the last period is at the beginning of the month of Kislev. And so too, Rabbi Yosei would say: The learned individuals, who would start to fast due to a drought at an earlier time than the rest of the community, do not start to fast until the New Moon of Kislev arrives and no rain has fallen.

讜讗诪专讬谞谉 注诇讛 讘砖诇诪讗 专讘讬注讛 专讗砖讜谞讛 诇讬砖讗诇 砖诇讬砖讬转 诇讛转注谞讜转 讗诇讗 砖谞讬讛 诇诪讗讬 讜讗诪专 专讘讬 讝讬专讗 诇谞讜讚专

And we say about this: Granted, they disagreed over the time of the first rainfall, as this time is relevant with regard to asking for rain through prayer. The time when the third rainfall is expected is relevant with regard to fasting due to lack of rain. But as for the expected time for the second rainfall, for what purpose did they disagree about its date? And Rabbi Zeira said: It is significant for one who vows until the rain.

讜讗诪专讬谞谉 注诇讛 讻诪讗谉 讗讝诇讗 讛讗 讚转谞讬讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讙砖诪讬诐 砖讬专讚讜 砖讘注讛 讬诪讬诐 讝讛 讗讞专 讝讛 讗转讛 诪讜谞讛 讘讛谉 专讘讬注讛 专讗砖讜谞讛 讜砖谞讬讛 讻诪讗谉 讻专讘讬 讬讜住讬

And furthermore, we say about this: In accordance with whose opinion is that which is taught in the baraita: Rabban Shimon ben Gamliel says: In the case of rains that fell for seven days, one after another, you count them as the first rainfall and the second. In accordance with whose opinion is this statement? In accordance with the opinion of Rabbi Yosei, who is the only tanna who holds that the first and second periods of rainfall span seven days. It is evident from this discussion that Rabban Shimon ben Gamliel argues that one who vows until the rain must wait until after the second actual rainfall. This contradicts the statement of Rabbi Zeira that until the rain is referring to the date when rain is supposed to fall.

讛讛讜讗 讚讗诪专 注讚 讛讙砖诪讬诐

The Gemara answers: That baraita is referring to one who said: Until the rains, rather than: Until the rain. Consequently, the expiration of his vow is determined by the actual time of rainfall.

诪转谞讬壮 拽讜谞诐 讬讬谉 砖讗讬谞讬 讟讜注诐 诇砖谞讛 谞转注讘专讛 讛砖谞讛 讗住讜专 讘讛 讜讘注讬讘讜专讛 注讚 专讗砖 讗讚专 注讚 专讗砖 讗讚专 讛专讗砖讜谉 注讚 住讜祝 讗讚专 注讚 住讜祝 讗讚专 讛专讗砖讜谉

MISHNA: In the case of one who said: Wine is konam for me, and for that reason I will not taste it for the entire year, if the year was extended, i.e., it was declared to be a leap year, he is prohibited from drinking wine during the year and its intercalated month. If he vowed until the beginning of the month of Adar, the vow remains in effect until the beginning of the first Adar. Similarly, if he says that his vow applies until the end of Adar, the vow remains in effect until the end of the first Adar.

讙诪壮 讗诇诪讗 住转诪讗 讚讗讚专 讚拽讗诪专 专讗砖讜谉 讛讜讗

GEMARA: The Gemara comments on the statement in the mishna that if one takes a vow until the beginning of Adar, it remains in effect until the beginning of the first Adar. Apparently, when one says Adar without specification, his statement is understood as a reference to the first Adar.

诇讬诪讗 诪转谞讬转讬谉 专讘讬 讬讛讜讚讛 讛讬讗 讚转谞讬讗 讗讚专 讛专讗砖讜谉 讻讜转讘 讗讚专 讛专讗砖讜谉 讗讚专 砖谞讬 讻讜转讘 讗讚专 住转诐 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讗讚专 讛专讗砖讜谉 讻讜转讘 住转诐 讗讚专 砖谞讬 讻讜转讘 转讬谞讬讬谉

The Gemara asks: Shall we say that the mishna is in accordance with the opinion of Rabbi Yehuda? As it is taught in a baraita: In the first month of Adar, when dating a document, one writes that the document was composed in the first Adar. During the second Adar, one writes the name of the month of Adar without specification; this is the statement of Rabbi Meir. Rabbi Yehuda says the reverse: During the first Adar one writes the name of the month without specification, and in the second Adar he writes that the document was composed in the second Adar.

讗诪专 讗讘讬讬 讗驻讬诇讜 转讬诪讗 专讘讬 诪讗讬专 讛讗 讚讬讚注 讚诪注讘专讗 砖转讗 讛讗 讚诇讗 讬讚注

Abaye said: You can even say that the mishna is in accordance with the opinion of Rabbi Meir, as there is a difference between the cases: In this baraita, the case is one where the individual who took the vow knew that the year was extended, i.e., declared as a leap year, and the disagreement concerns which Adar is considered the principal one. Conversely, that mishna is referring to a case where he did not know that it is a leap year and that there are two months of Adar. Consequently, when he referred to Adar, all agree that he meant the first Adar.

讜讛转谞讬讗 注讚 专讗砖 讞讚砖 讗讚专 注讚 专讗砖 讞讚砖 讗讚专 讛专讗砖讜谉 讗诐 讛讬转讛 砖谞讛 诪注讜讘专转 注讚 专讗砖 讞讚砖 讗讚专 讛砖谞讬

And, so too, it is taught in a baraita: If one vows until the New Moon of Adar, the vow remains in effect until the New Moon of the first Adar, and if it was a leap year, it remains in effect until the New Moon of the second Adar.

诪讻诇诇 讚专讬砖讗 诇讗讜 讘诪注讜讘专转 注住拽讬谞谉 砖诪注 诪讬谞讛 讛讗 讚驻砖讬讟讗 诇讬讛 讚诪注讘专讗 砖转讗 讛讗 讚诇讗 讬讚注

The Gemara analyzes this baraita: Does the latter clause prove by inference that in the first clause, we are not dealing with a leap year? In a regular year there is only one month of Adar, so it is impossible to speak of a first or second Adar. Rather, learn from it that this latter clause is referring to a case where it is obvious to him that the year was extended, and therefore when he refers to the month of Adar he means the second Adar, whereas that first clause is referring to a case where he did not know that it was a leap year, in which case he means the first Adar.

诪转谞讬壮 专讘讬 讬讛讜讚讛 讗讜诪专 拽讜谞诐 讬讬谉 砖讗讬谞讬 讟讜注诐 注讚 砖讬讛讗 讛驻住讞 诇讗 谞转讻讜讜谉 讝讛 讗诇讗 注讚 诇讬诇 讛驻住讞 注讚 砖注讛 砖讚专讱 讘谞讬 讗讚诐 诇砖转讜转 讬讬谉

MISHNA: Rabbi Yehuda says: In the case of one who says: Wine is konam for me, and for that reason I will not taste it until it will be Passover, it is understood that this individual intended for his vow to apply only until the night of Passover, i.e., until the time when it is customary for people to drink wine in order to fulfill the mitzva of drinking the four cups, but he did not intend to prevent himself from being able to fulfill this mitzva.

讗诪专 拽讜谞诐 讘砖专 砖讗讬谞讬 讟讜注诐 注讚 砖讬讛讗 讛爪讜诐 讗讬谞讜 讗住讜专 讗诇讗 注讚 诇讬诇讬 爪讜诐 砖诇讗 谞转讻讜讜谉 讝讛 讗诇讗 注讚 砖注讛 砖讚专讱 讘谞讬 讗讚诐 诇讗讻讜诇 讘砖专 专讘讬 讬讜住讬 讘谞讜 讗讜诪专 拽讜谞诐 砖讜诐 砖讗谞讬 讟讜注诐 注讚 砖转讛讗 砖讘转 讗讬谞讜 讗住讜专 讗诇讗 注讚 诇讬诇讬 砖讘转 砖诇讗 谞转讻讜讜谉 讝讛 讗诇讗 注讚 砖注讛 砖讚专讱 讘谞讬 讗讚诐 诇讗讻讜诇 讘砖讜诐

Similarly, if he said: Meat is konam for me, and for that reason I will not taste it until it will be the fast of Yom Kippur, he is prohibited from eating meat only until the eve of [leilei] the fast. This is because it is understood that this individual intended for his vow to apply only until the time when it is customary for people to eat meat in the festive meal before the fast, and he did not intend to prevent himself from being able to participate in that meal. Rabbi Yosei, his son, says: One who vows: Garlic is konam for me, and for that reason I will not taste it until it will be Shabbat, it is prohibited for him to eat garlic only until the eve of Shabbat, as it is understood that this individual intended for his vow to apply only until the time when it is customary for people to eat garlic.

讛讗讜诪专 诇讞讘讬专讜 拽讜谞诐 砖讗谞讬 谞讛谞讛 诇讱 讗诐 讗讬谉 讗转 讘讗 讜谞讜讟诇 诇讘谞讬讱 讻讜专 讗讞讚 砖诇 讞讟讬谉 讜砖转讬 讞讘讬讜转 砖诇 讬讬谉 讛专讬 讝讛 讬讻讜诇 诇讛驻专 讗转 谞讚专讜 砖诇讗 注诇 驻讬 讞讻诐 讜讬讗诪专 诇讜 讻诇讜诐 讗诪专转 讗诇讗 诪驻谞讬 讻讘讜讚讬 讝讛讜 讻讘讜讚讬

In the case of one who says to another: Benefiting from you is konam for me, i.e., I am prohibited from deriving benefit from you, if you do not come and take for your son one kor of wheat and two barrels of wine as a gift, this other individual can dissolve his vow without the consent of a halakhic authority. This is because he can say to him: Did you say your vow for any reason other than due to my honor, in order to convince me to accept a gift for my son? This is my honor, that I refrain from accepting the gift, and consequently the vow is annulled.

讜讻谉 讛讗讜诪专 诇讞讘讬专讜 拽讜谞诐 砖讗转 谞讛谞讬转 诇讬 讗诐 讗讬谉 讗转 讘讗 讜谞讜转谉 诇讘谞讬 讻讜专 砖诇 讞讟讬谉 讜砖转讬 讞讘讬讜转 砖诇 讬讬谉 专讘讬 诪讗讬专 讗讜诪专 讗住讜专 注讚 砖讬转谉 讜讞讻诪讬诐 讗讜诪专讬诐 讗祝 讝讛 讬讻讜诇 诇讛驻专 讗转 谞讚专讜 砖诇讗 注诇 驻讬 讞讻诐 讜讬讗诪专 诇讜 讛专讬 讗谞讬 讻讗讬诇讜 谞转拽讘诇转讬

And, so too, in the case of one who says to another: Benefiting from me is konam for you, i.e., you are prohibited from deriving benefit from me, if you do not come and give my son one kor of wheat and two barrels of wine, Rabbi Meir says: It is prohibited for the other individual to benefit from the speaker until he gives the gifts to his son. However, the Rabbis say: Even this individual who took the vow can dissolve his own vow without the consent of a halakhic authority. This is because he can say to him: I hereby consider it as though I have received the gift.

讛讬讛 诪住专讘 讘讜 诇砖讗转 讘转 讗讞讜转讜 讜讗诪专 拽讜谞诐 砖讛讬讗 谞讛谞讬转 诇讬 诇注讜诇诐 讜讻谉 讛诪讙专砖 讗转 讗砖转讜 讗讜诪专 拽讜谞诐 讗砖转讬 谞讛谞讬转 诇讬 诇注讜诇诐 讛专讬 讗诇讜 诪讜转专讜转 诇讛谞讜转 诇讜 砖诇讗 谞转讻讜讜谉 讝讛 讗诇讗 诇砖讜诐 讗讬砖讜转

If an individual was urging another to marry the daughter of his sister, and in order to deflect the pressure, the other man said: Benefiting from me is konam for her forever, i.e., she is prohibited from deriving any benefit from me forever, and, so too, if there is one who divorces his wife and says: Benefiting from me is konam for my wife forever, these women are permitted to derive benefit from him, as this man intended to take this vow only for the purpose of prohibiting marriage between them, but not to prohibit all forms of benefit.

讛讬讛 诪住专讘 讘讞讘讬专讜 砖讬讗讻诇 讗爪诇讜 讗诪专 拽讜谞诐 诇讘讬转讱 砖讗谞讬 谞讻谞住 讟讬驻转 爪讜谞谉 砖讗谞讬 讟讜注诐 诇讱 诪讜转专 诇讬讻谞住 诇讘讬转讜 讜诇砖转讜转 诪诪谞讜 爪讜谞谉 砖诇讗 谞转讻讜讜谉 讝讛 讗诇讗 诇砖讜诐 讗讻讬诇讛 讜砖转讬讛

Similarly, if one was urging another to eat with him, and the latter said: Entering your house is konam for me, as is tasting even a drop of cold liquid of yours, the individual who took the vow is nevertheless permitted to enter his house and to drink a cold beverage of his. This is because this individual intended to take this vow only for the purpose of eating and drinking a meal, but not to prohibit himself from entering the house entirely or from drinking in small quantities (Commentary on Nedarim).

讛讚专谉 注诇讱 拽讜谞诐 讬讬谉

 

  • Masechet Nedarim is sponsored by Aviva and Benny Adler in honor of our mother Lorraine Kahane and in loving memory of our parents Joseph Kahane z"l, Miriam and Ari Adler z"l.

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

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Nedarim 63

诪讬转讬讘讬 讗讬讝讜讛讬 讝诪谞讛 砖诇 专讘讬注讛 讛讘讻讬专讛 讘砖诇砖讛 讘讬谞讜谞讬转 讘砖讘注讛 讗驻讬诇讛 讘注砖专讬诐 讜砖诇砖讛 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讘砖讘注讛 讜讘砖讘注讛 注砖专 讜讘注砖专讬诐 讜砖诇砖讛

The Gemara raises an objection against the statement by Rabbi Zeira from the following baraita: When is the time of the rainfall? The early rainfall occurs on the third of the month of Mar岣shvan; the intermediate rainfall is on the seventh of the month, while the late rainfall is on the twenty-third of the month. This is the statement of Rabbi Meir. Rabbi Yehuda says: The respective dates are on the seventh, on the seventeenth, and on the twenty-third of Mar岣shvan.

专讘讬 讬讜住讬 讗讜诪专 讘砖讘注讛 注砖专 讜讘注砖专讬诐 讜砖诇砖讛 讜讘讞讜讚砖 讻住诇讬讜 讜讻谉 讛讬讛 专讘讬 讬讜住讬 讗讜诪专 讗讬谉 讛讬讞讬讚讬诐 诪转注谞讬谉 注讚 砖讬讙讬注 专讗砖 讞讚砖 讻住诇讬讜

Rabbi Yosei says: The first two time periods are on the seventeenth and on the twenty-third of Mar岣shvan, and the last period is at the beginning of the month of Kislev. And so too, Rabbi Yosei would say: The learned individuals, who would start to fast due to a drought at an earlier time than the rest of the community, do not start to fast until the New Moon of Kislev arrives and no rain has fallen.

讜讗诪专讬谞谉 注诇讛 讘砖诇诪讗 专讘讬注讛 专讗砖讜谞讛 诇讬砖讗诇 砖诇讬砖讬转 诇讛转注谞讜转 讗诇讗 砖谞讬讛 诇诪讗讬 讜讗诪专 专讘讬 讝讬专讗 诇谞讜讚专

And we say about this: Granted, they disagreed over the time of the first rainfall, as this time is relevant with regard to asking for rain through prayer. The time when the third rainfall is expected is relevant with regard to fasting due to lack of rain. But as for the expected time for the second rainfall, for what purpose did they disagree about its date? And Rabbi Zeira said: It is significant for one who vows until the rain.

讜讗诪专讬谞谉 注诇讛 讻诪讗谉 讗讝诇讗 讛讗 讚转谞讬讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讙砖诪讬诐 砖讬专讚讜 砖讘注讛 讬诪讬诐 讝讛 讗讞专 讝讛 讗转讛 诪讜谞讛 讘讛谉 专讘讬注讛 专讗砖讜谞讛 讜砖谞讬讛 讻诪讗谉 讻专讘讬 讬讜住讬

And furthermore, we say about this: In accordance with whose opinion is that which is taught in the baraita: Rabban Shimon ben Gamliel says: In the case of rains that fell for seven days, one after another, you count them as the first rainfall and the second. In accordance with whose opinion is this statement? In accordance with the opinion of Rabbi Yosei, who is the only tanna who holds that the first and second periods of rainfall span seven days. It is evident from this discussion that Rabban Shimon ben Gamliel argues that one who vows until the rain must wait until after the second actual rainfall. This contradicts the statement of Rabbi Zeira that until the rain is referring to the date when rain is supposed to fall.

讛讛讜讗 讚讗诪专 注讚 讛讙砖诪讬诐

The Gemara answers: That baraita is referring to one who said: Until the rains, rather than: Until the rain. Consequently, the expiration of his vow is determined by the actual time of rainfall.

诪转谞讬壮 拽讜谞诐 讬讬谉 砖讗讬谞讬 讟讜注诐 诇砖谞讛 谞转注讘专讛 讛砖谞讛 讗住讜专 讘讛 讜讘注讬讘讜专讛 注讚 专讗砖 讗讚专 注讚 专讗砖 讗讚专 讛专讗砖讜谉 注讚 住讜祝 讗讚专 注讚 住讜祝 讗讚专 讛专讗砖讜谉

MISHNA: In the case of one who said: Wine is konam for me, and for that reason I will not taste it for the entire year, if the year was extended, i.e., it was declared to be a leap year, he is prohibited from drinking wine during the year and its intercalated month. If he vowed until the beginning of the month of Adar, the vow remains in effect until the beginning of the first Adar. Similarly, if he says that his vow applies until the end of Adar, the vow remains in effect until the end of the first Adar.

讙诪壮 讗诇诪讗 住转诪讗 讚讗讚专 讚拽讗诪专 专讗砖讜谉 讛讜讗

GEMARA: The Gemara comments on the statement in the mishna that if one takes a vow until the beginning of Adar, it remains in effect until the beginning of the first Adar. Apparently, when one says Adar without specification, his statement is understood as a reference to the first Adar.

诇讬诪讗 诪转谞讬转讬谉 专讘讬 讬讛讜讚讛 讛讬讗 讚转谞讬讗 讗讚专 讛专讗砖讜谉 讻讜转讘 讗讚专 讛专讗砖讜谉 讗讚专 砖谞讬 讻讜转讘 讗讚专 住转诐 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讗讚专 讛专讗砖讜谉 讻讜转讘 住转诐 讗讚专 砖谞讬 讻讜转讘 转讬谞讬讬谉

The Gemara asks: Shall we say that the mishna is in accordance with the opinion of Rabbi Yehuda? As it is taught in a baraita: In the first month of Adar, when dating a document, one writes that the document was composed in the first Adar. During the second Adar, one writes the name of the month of Adar without specification; this is the statement of Rabbi Meir. Rabbi Yehuda says the reverse: During the first Adar one writes the name of the month without specification, and in the second Adar he writes that the document was composed in the second Adar.

讗诪专 讗讘讬讬 讗驻讬诇讜 转讬诪讗 专讘讬 诪讗讬专 讛讗 讚讬讚注 讚诪注讘专讗 砖转讗 讛讗 讚诇讗 讬讚注

Abaye said: You can even say that the mishna is in accordance with the opinion of Rabbi Meir, as there is a difference between the cases: In this baraita, the case is one where the individual who took the vow knew that the year was extended, i.e., declared as a leap year, and the disagreement concerns which Adar is considered the principal one. Conversely, that mishna is referring to a case where he did not know that it is a leap year and that there are two months of Adar. Consequently, when he referred to Adar, all agree that he meant the first Adar.

讜讛转谞讬讗 注讚 专讗砖 讞讚砖 讗讚专 注讚 专讗砖 讞讚砖 讗讚专 讛专讗砖讜谉 讗诐 讛讬转讛 砖谞讛 诪注讜讘专转 注讚 专讗砖 讞讚砖 讗讚专 讛砖谞讬

And, so too, it is taught in a baraita: If one vows until the New Moon of Adar, the vow remains in effect until the New Moon of the first Adar, and if it was a leap year, it remains in effect until the New Moon of the second Adar.

诪讻诇诇 讚专讬砖讗 诇讗讜 讘诪注讜讘专转 注住拽讬谞谉 砖诪注 诪讬谞讛 讛讗 讚驻砖讬讟讗 诇讬讛 讚诪注讘专讗 砖转讗 讛讗 讚诇讗 讬讚注

The Gemara analyzes this baraita: Does the latter clause prove by inference that in the first clause, we are not dealing with a leap year? In a regular year there is only one month of Adar, so it is impossible to speak of a first or second Adar. Rather, learn from it that this latter clause is referring to a case where it is obvious to him that the year was extended, and therefore when he refers to the month of Adar he means the second Adar, whereas that first clause is referring to a case where he did not know that it was a leap year, in which case he means the first Adar.

诪转谞讬壮 专讘讬 讬讛讜讚讛 讗讜诪专 拽讜谞诐 讬讬谉 砖讗讬谞讬 讟讜注诐 注讚 砖讬讛讗 讛驻住讞 诇讗 谞转讻讜讜谉 讝讛 讗诇讗 注讚 诇讬诇 讛驻住讞 注讚 砖注讛 砖讚专讱 讘谞讬 讗讚诐 诇砖转讜转 讬讬谉

MISHNA: Rabbi Yehuda says: In the case of one who says: Wine is konam for me, and for that reason I will not taste it until it will be Passover, it is understood that this individual intended for his vow to apply only until the night of Passover, i.e., until the time when it is customary for people to drink wine in order to fulfill the mitzva of drinking the four cups, but he did not intend to prevent himself from being able to fulfill this mitzva.

讗诪专 拽讜谞诐 讘砖专 砖讗讬谞讬 讟讜注诐 注讚 砖讬讛讗 讛爪讜诐 讗讬谞讜 讗住讜专 讗诇讗 注讚 诇讬诇讬 爪讜诐 砖诇讗 谞转讻讜讜谉 讝讛 讗诇讗 注讚 砖注讛 砖讚专讱 讘谞讬 讗讚诐 诇讗讻讜诇 讘砖专 专讘讬 讬讜住讬 讘谞讜 讗讜诪专 拽讜谞诐 砖讜诐 砖讗谞讬 讟讜注诐 注讚 砖转讛讗 砖讘转 讗讬谞讜 讗住讜专 讗诇讗 注讚 诇讬诇讬 砖讘转 砖诇讗 谞转讻讜讜谉 讝讛 讗诇讗 注讚 砖注讛 砖讚专讱 讘谞讬 讗讚诐 诇讗讻讜诇 讘砖讜诐

Similarly, if he said: Meat is konam for me, and for that reason I will not taste it until it will be the fast of Yom Kippur, he is prohibited from eating meat only until the eve of [leilei] the fast. This is because it is understood that this individual intended for his vow to apply only until the time when it is customary for people to eat meat in the festive meal before the fast, and he did not intend to prevent himself from being able to participate in that meal. Rabbi Yosei, his son, says: One who vows: Garlic is konam for me, and for that reason I will not taste it until it will be Shabbat, it is prohibited for him to eat garlic only until the eve of Shabbat, as it is understood that this individual intended for his vow to apply only until the time when it is customary for people to eat garlic.

讛讗讜诪专 诇讞讘讬专讜 拽讜谞诐 砖讗谞讬 谞讛谞讛 诇讱 讗诐 讗讬谉 讗转 讘讗 讜谞讜讟诇 诇讘谞讬讱 讻讜专 讗讞讚 砖诇 讞讟讬谉 讜砖转讬 讞讘讬讜转 砖诇 讬讬谉 讛专讬 讝讛 讬讻讜诇 诇讛驻专 讗转 谞讚专讜 砖诇讗 注诇 驻讬 讞讻诐 讜讬讗诪专 诇讜 讻诇讜诐 讗诪专转 讗诇讗 诪驻谞讬 讻讘讜讚讬 讝讛讜 讻讘讜讚讬

In the case of one who says to another: Benefiting from you is konam for me, i.e., I am prohibited from deriving benefit from you, if you do not come and take for your son one kor of wheat and two barrels of wine as a gift, this other individual can dissolve his vow without the consent of a halakhic authority. This is because he can say to him: Did you say your vow for any reason other than due to my honor, in order to convince me to accept a gift for my son? This is my honor, that I refrain from accepting the gift, and consequently the vow is annulled.

讜讻谉 讛讗讜诪专 诇讞讘讬专讜 拽讜谞诐 砖讗转 谞讛谞讬转 诇讬 讗诐 讗讬谉 讗转 讘讗 讜谞讜转谉 诇讘谞讬 讻讜专 砖诇 讞讟讬谉 讜砖转讬 讞讘讬讜转 砖诇 讬讬谉 专讘讬 诪讗讬专 讗讜诪专 讗住讜专 注讚 砖讬转谉 讜讞讻诪讬诐 讗讜诪专讬诐 讗祝 讝讛 讬讻讜诇 诇讛驻专 讗转 谞讚专讜 砖诇讗 注诇 驻讬 讞讻诐 讜讬讗诪专 诇讜 讛专讬 讗谞讬 讻讗讬诇讜 谞转拽讘诇转讬

And, so too, in the case of one who says to another: Benefiting from me is konam for you, i.e., you are prohibited from deriving benefit from me, if you do not come and give my son one kor of wheat and two barrels of wine, Rabbi Meir says: It is prohibited for the other individual to benefit from the speaker until he gives the gifts to his son. However, the Rabbis say: Even this individual who took the vow can dissolve his own vow without the consent of a halakhic authority. This is because he can say to him: I hereby consider it as though I have received the gift.

讛讬讛 诪住专讘 讘讜 诇砖讗转 讘转 讗讞讜转讜 讜讗诪专 拽讜谞诐 砖讛讬讗 谞讛谞讬转 诇讬 诇注讜诇诐 讜讻谉 讛诪讙专砖 讗转 讗砖转讜 讗讜诪专 拽讜谞诐 讗砖转讬 谞讛谞讬转 诇讬 诇注讜诇诐 讛专讬 讗诇讜 诪讜转专讜转 诇讛谞讜转 诇讜 砖诇讗 谞转讻讜讜谉 讝讛 讗诇讗 诇砖讜诐 讗讬砖讜转

If an individual was urging another to marry the daughter of his sister, and in order to deflect the pressure, the other man said: Benefiting from me is konam for her forever, i.e., she is prohibited from deriving any benefit from me forever, and, so too, if there is one who divorces his wife and says: Benefiting from me is konam for my wife forever, these women are permitted to derive benefit from him, as this man intended to take this vow only for the purpose of prohibiting marriage between them, but not to prohibit all forms of benefit.

讛讬讛 诪住专讘 讘讞讘讬专讜 砖讬讗讻诇 讗爪诇讜 讗诪专 拽讜谞诐 诇讘讬转讱 砖讗谞讬 谞讻谞住 讟讬驻转 爪讜谞谉 砖讗谞讬 讟讜注诐 诇讱 诪讜转专 诇讬讻谞住 诇讘讬转讜 讜诇砖转讜转 诪诪谞讜 爪讜谞谉 砖诇讗 谞转讻讜讜谉 讝讛 讗诇讗 诇砖讜诐 讗讻讬诇讛 讜砖转讬讛

Similarly, if one was urging another to eat with him, and the latter said: Entering your house is konam for me, as is tasting even a drop of cold liquid of yours, the individual who took the vow is nevertheless permitted to enter his house and to drink a cold beverage of his. This is because this individual intended to take this vow only for the purpose of eating and drinking a meal, but not to prohibit himself from entering the house entirely or from drinking in small quantities (Commentary on Nedarim).

讛讚专谉 注诇讱 拽讜谞诐 讬讬谉

 

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