Nedarim 101

דכל גריוא דבעינא שקילנא שקל דיקולא רבה חפייה כופרא וסחפיה על רישיה ואזל ואמר ליה ליכיל לי מר ארבעין גריוי חיטי דרשינא בך אחוך רבי א"ל לאו אזהרתך דלא תבדחן א"ל חיטי דרשינא קא נסיבנא

that I may take whatever measure I desire.' So he took a large basket, pitched it over,<span class="x" onmousemove="('comment',' That it should retain the the wheat. ');">¹</span>

א"ל בר קפרא לברתיה דרבי למחר שתינא חמרא בריקודא דאבוך ובקירקני דאמך בן אלעשה חתניה דרבי הוה ועשיר גדול הוה אזמניה לבי הילולא דרבי שמעון ברבי

placed it on his head, went [to Rabbi] and said to him. 'Fill me the forty measures of wheat which I may demand front you.' Thereupon Rabbi burst into laughter, and said to him, 'Did I not warn you not to jest?' He replied. 'I wish but to take the wheat which I may [justly] demand.'

א"ל בר קפרא לרבי מאי (ויקרא כ, יג) תועבה כל דא"ל רבי דהכין הוא תועבה פרכה בר קפרא א"ל פרשיה את א"ל תיתי דביתכי תירמי לי נטלא אתת רמיא ליה א"ל לר' קום רקוד לי דאימר לך הכי אמר רחמנא תועבה תועה אתה בה

Bar Kappara [once] said to Rabbi's daughter. 'Tomorrow I will drink wine to your father's dancing and your mother's singing.'<span class="x" onmousemove="('comment',' Jast. lit., 'croaking', connecting [H] with [H] the croaking of frogs. Asheri, Rosh and Tosaf: 'in the rounds', perhaps connecting it with [G] circus. (Goldschmidt). Rash: when she fills my clip. ');">²</span>

לכסא אחרינא א"ל מאי (ויקרא יח, כג) תבל א"ל כי עניינא קדמאה א"ל עיביד לי דאומר לך עבד אמר ליה תבל הוא תבלין יש בה מי שניא הדא ביאה מן כולהון ביאות

Ben Eleasa, a very wealthy man, was Rabbi's son-in-law, and he was invited to the wedding of R. Simeon b. Rabbi. [At the wedding] Bar Kappara asked Rabbi, What is meant by <i>to'ebah</i>?<span class="x" onmousemove="('comment',' Abomination. Lev. XX, 13, referring to unnatural vice. ');">³</span>

אמר ליה ומאי (ויקרא יח, יז) זימה אמר ליה עיביד כי עניינא קדמאה עבד ואמר ליה זו מה היא לא יכיל בן אלעשה למיסבל קם ונפק הוא ואינתתיה מתמן

Now, every explanation offered by Rabbi was refuted by him, so he said to him, 'Explain it yourself.' He replied. 'Let your housewife come and fill me a cup.' She came and did so, upon which he said to Rabbi, 'Arise, and dance for me, that I may tell it to you.' Thus saith the Divine Law, <i>'to'ebah': to'eh attah bah</i>.<span class="x" onmousemove="('comment',' Thou errest in respect of her, i.e., by forsaking the permitted and indulging in the forbidden. ');">⁴</span>

מאי בן אלעשה דתניא לא לחנם פיזר בן אלעשה את מעותיו אלא להראות בהן תספורת של כ"ג

At his second cup he asked him, 'What is meant by <i>tebel</i>?'<span class="x" onmousemove="('comment',' Disgrace. Lev. XVIII, 23, referring to bestiality: E.V.: 'confusion'. ');">⁵</span>

דכתיב (יחזקאל מד, כ) כסום יכסמו את ראשיהם תנא כעין לולינית מאי לולינית א"ר יהודה תספרתא יחידתא היכי דמי אמר רבא ראשו של זה בצד עיקרו של זה והיינו תספורת של כהן גדול:

He replied in the same manner as before, [until] he remarked, 'Do [something] for me, and I will tell you.' On his complying, he said <i>'tebel hu'</i> means: Is there <i>tablin</i> [perfume] in it [the animal]? Is intimacy therewith sweeter than all other intimacies?<span class="x" onmousemove="('comment',' Lit., 'different from'. That thou leavest thine own kind for it. ');">⁶</span>

ובדלעת הרמוצה: מאי דלעת הרמוצה אמר שמואל קרא קרקוזאי רב אשי אמר דלעת הטמונה ברמץ

Then he further questioned, 'And what is meant by <i>zimmah</i>?'<span class="x" onmousemove="('comment',' Wickedness, Ibid. 17, referring to incest with a wife's daughter. ');">⁷</span>

איתיביה רבינא לרב אשי רבי נחמיה אומר דלעת ארמית היא דלעת המצרית כלאים עם היונית כלאים עם הרמוצה תיובתא:

'Do as before, [and I will tell you.'] When he did so, he said, <i>'zimmah'</i> means <i>zu mah hi'</i>.<span class="x" onmousemove="('comment',' Who is she, i.e., through promiscuous intercourse the parentage is unknown, and thus a father might marry his daughter. ');">⁸</span>

מתני' הנודר ממעשה קדרה אין אסור אלא ממעשה רתחתא אמר קונם היורד לקדרה שאני טועם אסור בכל הנעשה בקדרה:

Now, Ben Eleasa could not endure all this, so he and his wife left.

גמ' תניא הנודר מן היורד לקדרה אסור ביורד לאלפס שכבר ירד לקדרה קודם שיורד לאלפס מן היורד לאלפס מותר ביורד לקדרה מן הנעשה בקדרה מותר בנעשה באלפס מן הנעשה באלפס מותר בנעשה בקדרה

What is [known of] Ben Eleasa? — It was taught: Ben Eleasa did not disburse his money for nothing, but that he might achieve thereby the High Priest's style of hair-dressing, as it is written, They shall only poll their heads.<span class="x" onmousemove="('comment',' Ezek. XLI, 20. ');">⁹</span>

הנודר מן היורד לתנור אין אסור אלא בפת ואם אמר כל מעשה תנור עלי אסור בכל הנעשים בתנור:

It was taught: [That means] in the Lulian fashion.<span class="x" onmousemove="('comment',' Lulianus was a popular corruption of Julianus. V. Sanh. (Sonc. ed.) p. 128 n. 2. ');">¹⁰</span> What was the Lulian style? — Rab Judah said: A unique style of hairdressing. How is that? — Raba said: The end [of one row of hair] reaching the roots of the other, and such was the hairdressing fashion of the High Priest.<span class="x" onmousemove="('comment',' Eleasa expended huge sums to have his hair so dressed. Presumably it was a costly process known only to a few experts. ');">¹¹</span> AND REMUZIAN CUCUMBERS [DELA'ATH HA-REMUZAH]. What is DELA'ATH HA-REMUZAH? — Samuel said, Karkuz pumpkins.<span class="x" onmousemove="('comment',' That do not improve in cooking [H]. Obermeyer. op. cit. pp. 35f., identifies it with Circesium on the Euphrates. some 73 parasangs from Pumbeditha on the way to Palestine. ');">¹²</span> R. Ashi said, cucumbers baked in ashes. Rabina objected to R. Ashi: R. Nehemiah said: Syrian cucumbers, i.e., Egyptian cucumbers, are kil'ayim<span class="x" onmousemove="('comment',' V. Glos. ');">¹³</span> in respect of Greek and Remuzian [cucumbers!]<span class="x" onmousemove="('comment',' And mayest be sown together with them, v. Deut. XXII, 9, which applies to all diverse species, cf Kil. I, 5. — This Baraitha proves that remuzah indicates the place of origin, not the manner of its preparation. Obermeyer a.l. regards [H] as a form of [H] the river Hirmas which rises by Nisibis. ');">¹⁴</span> This refutation is unanswerable. <b><i>MISHNAH</i></b>. HE WHO VOWS [ABSTINENCE] FROM FOOD PREPARED IN A POT IS FORBIDDEN ONLY BOILED DISHES. BUT IF ONE SAYS, 'KONAM, IF I TASTE AUGHT THAT DESCENDS INTO A POT', HE IS FORBIDDEN EVERYTHING PREPARED IN A POT.<span class="x" onmousemove="('comment',' This is repeated exactly in VI, 1. From Ran it would appear that it was absent in VI, 1, in his edition its correct place being here. Rashi, on the other hand, comments upon it in both places. It is possible that the words MISHNAH and GEMARA should be deleted, the whole being a quotation from the first Mishnah serving as a caption for the discussion in the Gemara (Marginal Gloss to Wilna ed.). — As to the difference between 'boiled dishes' and 'food prepared in a pot', the first term applies to dishes completely boiled therein, the second to food only partially prepared therein and finished elsewhere. ');">¹⁵</span> <b><i>GEMARA</i></b>. It was taught: He who vows [abstinence] from what goes into a boiling pot, may not eat of what goes into a stew pot, because it has already entered the boiling pot before going into the stew pot; from what goes into a stew pot, he may eat of what goes into a boiling pot; from what is [wholly] prepared in a boiling pot, he may eat of what is prepared in a stew pot; from what is wholly prepared in a boiling pot, he may eat what is [partially] prepared in a stew pot. If he vows [abstinence] from what goes into an oven, only bread is forbidden him. But if he declares, 'Everything made in an oven be forbidden me,' he is forbidden everything that is made in an oven.