Nedarim 108

מי לא מודה רבי עקיבא דצריך אימלוכי איתמר שמעתא קמיה דרבא אמר להון שפיר אמר נחמני

does not R. Akiba admit that he must consult [his principal]?<span class="x" onmousemove="('comment',' Though maintaining that it is of the same species, R. Akiba agrees that a servant should not take meat when ordered to get liver without further instructions. Consequently his action is regarded as his own. ');">¹</span>

מאן תנא דפליג עליה דרבי עקיבא רבן שמעון בן גמליאל היא דתניא הנודר מן הבשר אסור בכל מיני בשר ואסור בראש וברגלים ובקנה ובכבד ובלב ובעופות ומותר בבשר דגים וחגבים

When this discussion was repeated before Raba, he remarked, Nahmani hath said well.<span class="x" onmousemove="('comment',' Abaye was an orphan brought up in the house of Rabbah b. Nahmani, who called him by the name of his father, v. Git. (Sonc. ed.) p. 240, n. 6. ');">²</span>

רשב"ג אומר הנודר מן הבשר אסור בכל מיני בשר ומותר בראש וברגלים ובקנה ובכבד ובלב ובעופות ואין צריך לומר בשר דגים וחגבים וכן היה רשב"ג אומר קרביים לאו בשר ואוכליהן לאו בר אינש אוכליהן כבשר לענין זביני לאו בר אינש

Which Tanna disagrees with R. Akiba? — R. Simeon b. Gamaliel. For it was taught: He who vows [to abstain] from meat, is forbidden every kind of meat; he is also forbidden the head, feet, windpipe, liver, heart, and fowl; but he is permitted the flesh of fish and locusts. R. Simeon b. Gamaliel said: He who vows [to abstain] from meat is forbidden every kind of meat, but permitted the head, feet, windpipe, liver, heart and fowl, and it is superfluous to mention the flesh of fish and locusts.<span class="x" onmousemove="('comment',' Thus he maintains that liver is not included in meat, and so differs from R. Akiba. ');">³</span>

מ"ש בשר עוף לתנא קמא דאסיר דעביד שליחא דמימליך עליה בשר דגים נמי עביד שליחא דאי לא משכח בישרא מימליך עליה דאמר אי לא משכחנא בישרא אייתי דגים וליתסרו

And thus R. Simeon b. Gamaliel used to say: The entrails are not meat, and he who eats them is no man. In respect of what is this said?<span class="x" onmousemove="('comment',' Thus the reading as emended by Hart. Since R. Simeon does not exclude the entrails from the things forbidden, in what respect are they not meat? ');">⁴</span>

אמר אביי כגון שהקיז דם דלא אכיל דגים אי הכי אפילו עופות נמי לא אכיל דאמר שמואל דמסוכר ואכיל בישרא דצפרא פרח לביה כצפרא ותניא אין מקיזין לא על דגים ולא על עופות ולא על בשר מליח ותניא הקיז דם לא יאכל לא חלב ולא גבינה ולא ביצים ולא שחליים ולא עופות ולא בשר מליח שאני עופות דאפשר על ידי שליקה

[To teach that] he who eats them as meat is no man in respect of purchase.<span class="x" onmousemove="('comment',' I.e., If one likes them as much as other meat and is prepared to pay the same price, he is regarded as irrational (Rashi). Tosaf. in Meil. 20b s v. [H] explains this: If one buys an animal and finds that the entrails are unfit fir food, he cannot demand that the sale be nullified in that account, since they are not meant for human consumption. ');">⁵</span>

אביי אמר כגון דכייבין ליה עיניה דדגים קשין לעינים אי הכי אכיל דגים דהא אמר שמואל נו"ן סמ"ך עי"ן נונא סמא לעינים ההוא סוף אוכלא:

Why does the first Tanna declare fowl forbidden? Because the agent is wont to inquire about it! But the same applies to flesh of fish in regard to which the agent too, if he can obtain no meat, consults [his master] saying. 'If I cannot obtain meat, shall I bring fish?' Hence it should be forbidden? — Said Abaye: This refers to one who was bled [just before his vow] who [consequently] would not eat fish.<span class="x" onmousemove="('comment',' It was considered unhealthy to eat fish after being bled. Since then he would not have eaten fish in any case, his vow was not directed against it. ');">⁶</span> If so he would not eat fowl either, for Samuel said: If one is bled, and then eats fowl, his heart will palpitate like a fowl's. And it was taught: One must not be bled and eat fish, fowl, or pickled meat. And it was taught: If one is bled, he must not eat milk, cheese, eggs, cress owl, or pickled meat! — Fowl is different, because it may be eaten after being thoroughly boiled. Abaye [also] said:<span class="x" onmousemove="('comment',' 'Also' must be added if this reading be retained, since the first answer was also Abaye's. In Me'il. loc. cit., however, the reading is 'R. Papa'. ');">⁷</span> It refers to one whose eyes ache, fish being injurious to the eyes. If so, he should eat fish, for Samuel said, Nun, Samek, 'Ayin<span class="x" onmousemove="('comment',' Three letters of the Hebrew alphabet in order. ');">⁸</span> [read] Nuna [fish] sama [are a healing] la-'enayim [to the eyes]! — That is at the end of the illness.<span class="x" onmousemove="('comment',' When the eyes are recovering, fish is beneficial, but at the beginning of the ailment of fish is injurious. ');">⁹</span>