Nedarim 121

אילימא כדקתני למה לי למימרא אלא לאו דאמר שנה אלמא שנה כהשנה דמי ויום נמי כהיום דיניה

Shall we say, [literally,] as taught? [Then] why state it?<span class="x" onmousemove="('comment',' It is obvious, since the addition is an integral part of the year. ');">¹</span>

לא לעולם דאמר השנה ומהו דתימא הלך אחר רוב השנים ולא אית בהו עיבור קא משמע לן

Hence it must surely mean that he vowed 'a year':<span class="x" onmousemove="('comment',' Only then is it necessary to state that the addition is forbidden him, i.e., 'a year' is as 'this year': for if it implied 'one year', he should be forbidden exactly twelve months. ');">²</span>

איבעיא להו אמר יין שאני טועם יובל מאי שנת חמשים כלפני חמשים או כלאחר חמשים

this proves that 'a year' is as 'this year', and [consequently], 'a day' as 'to-day'! — No! In truth, it means that he vowed, 'this year'; yet I might think that the majority of years should be followed, which have no intercalated months;<span class="x" onmousemove="('comment',' Hence the intercalated month is permitted. ');">³</span>

ת"ש דתניא פלוגתא דרבי יהודה ורבנן (ויקרא כה, י) וקדשתם את שנת החמשים שנה שנת החמשים אתה מונה ואי אתה מונה שנת חמשים ואחת מכאן אמרו יובל אינו עולה למנין שבוע רבי יהודה אומר יובל עולה למנין שבוע

therefore we are taught [otherwise].

אמרו לו לרבי יהודה הרי הוא אומר (ויקרא כה, ג) שש שנים תזרע שדך ואין כאן אלא חמש

The scholars propounded: What if one vows, 'Konam, if I taste wine a Jubilee':<span class="x" onmousemove="('comment',' Ran observes that since the former problem is left unsolved, a day' would be the equivalent of 'one day' (since when in doubt the more stringent interpretation is adopted), and consequently a jubilee as one jubilee, and the problem cannot arise. Therefore he must have vowed 'this (the) jubilee'. ');">⁴</span>

אמר להם לדבריכם הרי הוא אומר (ויקרא כה, כא) ועשת את התבואה לשלש השנים הרי כאן ארבע

Is the fiftieth year [counted] as before the fiftieth or as after?<span class="x" onmousemove="('comment',' On the former supposition it is forbidden; on the latter it is permitted. ');">⁵</span>

אלא איכא לאוקמה בשאר שני שבוע דילי נמי איכא לאוקמה בשאר שני שבוע:

Come and hear: For a conflict of R. Judah and the Rabbis has been taught: And ye shall hallow the fiftieth year:<span class="x" onmousemove="('comment',' Lev. XXV, 10. ');">⁶</span>

עד הפסח אסור כו': למימרא דרבי מאיר סבר לא מעייל איניש נפשיה

you must count it as the fiftieth year, but not as the fiftieth and as the first year [of the following jubilee].<span class="x" onmousemove="('comment',' I.e., that year is the fiftieth, the jubilee, and it cannot be counted also as the first of the following fifty and seven year. cycles. ');">⁷</span> Hence they [the Sages] said: The Jubilee is not part of the [following] septennate. R. Judah maintained: The Jubilee is counted as part of the septennate. Said they to R. Judah, But Scripture saith, six years shalt thou sow thy field,<span class="x" onmousemove="('comment',' Ibid. 3. ');">⁸</span> whereas here there are only five!<span class="x" onmousemove="('comment',' Since there is no sowing in the jubilee year. ');">⁹</span> He replied: But on your view, Surely it is said, and it shall bring forth fruit for three years.'<span class="x" onmousemove="('comment',' Ibid. 21. ');">¹⁰</span> whereas here there are four!<span class="x" onmousemove="('comment',' The forty-eighth year produce must suffice for itself, the forty-ninth, which is a Sabbatical year, the fiftieth, which is Jubilee, and until the harvesting of the fifty-first. This is a difficulty on any view, R. Judah's included: he posits it merely to prove that the Biblical statements about the Sabbatical year do not in any case apply to the Jubilee period, even on the view of the Rabbis. ');">¹¹</span> But it can be referred to other Sabbatical years; hence mine too<span class="x" onmousemove="('comment',' I.e., the verse by which you desire to refute me. ');">¹²</span> must be thus explained. 'UNTIL PASSOVER', HE IS FORBIDDEN etc. Shall we say that R. Meir holds that a man does not place himself.