Nedarim 119

היתר מעלין את האיסור והתנן גידולי תרומה תרומה בגידולי גידולין קאמרינן הא נמי תנינא גידולי גידולין חולין הא קמ"ל אפילו בדבר שאין זרעו כלה

nullifies the forbidden [stock]? But we learnt: What grows from <i>terumah</i> is [likewise] <i>terumah</i>? — He [R. Haninah] refers to the second growth.<span class="x" onmousemove="('comment',' I.e., an onion of terumah having been planted and its yield replanted, the second crop is permitted, but the first is terumah. ');">¹</span>

והתנן הטבל גידוליו מותרין בדבר שזרעו כלה אבל דבר שאין זרעו כלה גידולי גידולין אסורין רבויא דרבו גידולין על עיקרו מותר קא משמע לן:

But we learnt this too: The second growth [of <i>terumah</i>] is hullin.?<span class="x" onmousemove="('comment',' Then what does R. Hanina teach? ');">²</span>

<br><br><big><strong>הדרן עלך נודר מן הירק</strong></big><br><br>

— He teaches us this: (this is so] even where the stock does not perish in the earth. But we learnt: The growth of <i>tebel</i> is permitted in the case where the seed thereof [which is <i>tebel</i>] perishes [in the earth], but if it does not perish, [even] its second growth is forbidden! — He teaches us [that the second growth is permitted] when it exceeds the original.<span class="x" onmousemove="('comment',' Whilst the Mishnah stating that it is forbidden holds good only if the growth does not exceed the original. ');">³</span>

מתני׳ <big><strong>קונם</strong></big> יין שאני טועם היום אינו אסור אלא עד שתחשך שבת זו אסור בכל השבת ושבת שעברה חדש זה אסור בכל החדש ור"ח להבא

<b><i>MISHNAH</i></b>. [IF ONE VOWS,] 'KONAM, IF I TASTE WINE TO-DAY, HE IS FORBIDDEN ONLY UNTIL IT GETS DARK; [IF HE SAYS] 'THIS SABBATH,'<span class="x" onmousemove="('comment',' 'Sabbath' denotes both the Sabbath day and a calendar week. ');">⁴</span>

שנה זו אסור בכל השנה וראש השנה לעתיד לבא שבוע זה אסור בכל השבוע ושביעית שעברה

HE IS FORBIDDEN THE WHOLE WEEK AND THE SABBATH BELONGS TO THE PAST;<span class="x" onmousemove="('comment',' I.e., the Sabbath following his vow, belongs to the current week, not the following. ');">⁵</span>

ואם אמר יום אחד שבת אחת חדש אחד שנה אחת שבוע אחד אסור מיום ליום

'THIS MONTH,' HE IS FORBIDDEN THE WHOLE OF THAT MONTH, BUT THE BEGINNING OF THE [FOLLOWING] MONTH BELONGS TO THE FUTURE;<span class="x" onmousemove="('comment',' And hence permitted ');">⁶</span>

עד הפסח אסור עד שיגיע עד שיהא אסור עד שיצא עד לפני הפסח רבי מאיר אומר אסור עד שיגיע רבי יוסי אומר אסור עד שיצא:

'THIS YEAR,' HE IS FORBIDDEN THE WHOLE YEAR, WHILST THE BEGINNING OF THE [FOLLOWING] YEAR BELONGS TO THE FUTURE; THIS SEPTENNATE,'<span class="x" onmousemove="('comment',' I.e., the seven-year cycle. ');">⁷</span>

<big><strong>גמ׳</strong></big> קונם יין שאני טועם כו' אמר רבי ירמיה לכשתחשך צריך שאלה לחכם

HE IS FORBIDDEN THE WHOLE OF THAT SEPTENNATE, AND THE [FOLLOWING] SABBATICAL YEAR BELONGS TO THE PAST.<span class="x" onmousemove="('comment',' I.e., it ends the Septennate in which the vow was made, and hence is included. An alternate rendering of the whole passage is this: 'This Sabbath' (that is the actual word of the Mishnah; v. n. I): e.g., if one vows on the Sabbath day, the whole week is forbidden, and the Sabbath of the past week too, i.e., the day of his vow, though belonging to the past week, while the vow obviously refers to the coming one, is nevertheless included. 'This month', e.g., if he vows on new moon (Rosh hodesh), the whole of the following month is forbidden, and the new moon itself is also accounted to the next month. 'This year', i.e., if one vows on new year's day, the whole of the year is forbidden, including that day, which belongs to the future. 'This septennate', i.e., if one vows in the Sabbatical year, the following septennate is forbidden, and the Sabbatical year itself in which he vows, though really belonging to the past Septennate. — On this interpretation, if a vow is made on the Sabbath, New Moon, New Year's day or in a Sabbatical year, for a Sabbath (i.e., calendar week), month, year, or septennate respectively, the day itself on which the vow is made, and in the last case, the Sabbatical year itself, are forbidden. The different phraseology used to indicate this, reference being made to the future in two cases and to the past in two others, intimates the law, if one vows in the middle of the week, etc. Thus, if in the middle of the week or septennate, the following Sabbath and Sabbatical year are forbidden; in the middle of the month or year, the following New Moon or New Year's day are permitted. Ran, Asheri and Tosaf. prefer the former interpretation: Rashi the latter. ');">⁸</span>

מאי טעמא אמר רב יוסף גזירה היום משום יום אחד

BUT IF HE SAYS, 'ONE DAY,' 'ONE SABBATH,' 'ONE MONTH,' 'ONE YEAR,' [OR] 'ONE SEPTENNATE,' HE IS FORBIDDEN FROM DAY TO DAY.<span class="x" onmousemove="('comment',' I.e., a day of twenty-four hours; likewise a month of thirty days, a year of twelve months, and a septennate of seven years. ');">⁹</span> [IF ONE VOWS,] 'UNTIL PASSOVER, HE IS FORBIDDEN UNTIL IT ARRIVES; 'UNTIL IT BE' [PASSOVER], HE IS FORBIDDEN UNTIL IT GOES;<span class="x" onmousemove="('comment',' I.e., the future tense is regarded as future perfect. ');">¹⁰</span> 'UNTIL PENE<span class="x" onmousemove="('comment',' [Var. lec.: lifene. Either word may denote (a) the turn of; (b) the face of; (c) until before.] ');">¹¹</span> PASSOVER,' R. MEIR SAID: HE IS FORBIDDEN UNTIL IT ARRIVES; R. JOSE SAID: UNTIL IT GOES. <b><i>GEMARA</i></b>. 'KONAM, IF I TASTE WINE' etc. R. Jeremiah<span class="x" onmousemove="('comment',' Asheri in his 'Pesakim' reads: R. Jeremiah b. Abba. ');">¹²</span> said: At nightfall he must obtain absolution iron, a Sage.<span class="x" onmousemove="('comment',' But the vow is not lifted automatically. ');">¹³</span> What is the reason? — R. Joseph said: 'To-day' is forbidden as a precautionary measure on account of 'one day'<span class="x" onmousemove="('comment',' If when one vows 'to-day', he is told that the vow' automatically ends at nightfall, he may think the same of 'one day', which binds him, however, twenty-four hours. ');">¹⁴</span>