Nedarim 56

אין להם פדיון:

THEY CANNOT BE REDEEMED.<span class="x" onmousemove="('comment',' Because a definite limit having been set, even if they are redeemed, they revert to their consecrated state. ');">¹</span> <b><i>GEMARA</i></b>. Let [the Mishnah] teach 'they are consecrated!'<span class="x" onmousemove="('comment',' Instead of the unusual 'they can be redeemed'. This is the reading of Ran, Asheri, and one view of Tosaf. Rashi's reading, which is that of cur. edd. is, 'let the Mishnah teach " they="" are="" consecrated"="" (in="" one="" respect)="" "and="" unconsecrated"="" another)';="" the="" meaning="" of="" which="" is,="" consecrated="" in="" accordance="" with="" his="" vow',="" but="" not="" so="" strongly="" that="" cannot="" be="" redeemed.="" this="" aspect="" non-consecration="" is="" merely="" by="" contrast="" case="" second="" clause,="" where,="" even="" if="" redeemed,="" revert="" to="" their="" state.="" [tosaf.="" name="" r.="" isaac="" dampierre="" (ri.)="" gives="" a="" more="" satisfactory="" interpretation="" reading:="" 'they="" consecrated'="" as="" long="" cut="" down,="" and="" 'unconsecrated'="" when="" down.]="" ');"="">²</span>

<big><strong>גמ׳</strong></big> וליתני קדושות ואין קדושות איידי דבעי למיתנא סיפא אין להם פדיון תנא נמי רישא יש להם פדיון

— Because the second clause must state 'THEY CANNOT BE REDEEMED,'<span class="x" onmousemove="('comment',' It would be insufficient merely to state that they are consecrated, as the emphasis lies on the fact that redemption cannot release them. ');">³</span> the first clause also states, 'THEY CAN BE REDEEMED.

היכי נדר אמר אמימר באומר אם אינן נקצצות היום ועבר היום ולא נקצצו אם כן למה לי למימר פשיטא לא צריכא כגון דאיכא זיקא נפישא

How was the vow made?<span class="x" onmousemove="('comment',' Since ultimately they have to be cut down, how' and when can they become consecrated? ');">⁴</span> — Amemar answered: By saying, '… if they are not cut down to-day'; and the day passed without their being cut down. If so, why teach it: is it not obvious? — The need for teaching it arises e.g., when a strong wind is blowing.<span class="x" onmousemove="('comment',' In which case it might be assumed that he never for a moment thought it possible for the saplings to be spared and did not consecrate them with a perfect heart. ');">⁵</span>

והא קתני לה גבי טלית וטלית לשריפה קיימא [אין] כגון דאיכא דליקה הכא נמי דאיכא זיקא נפישא וסלקא דעתך דמסיק אדעתיה דלא מיתנצלן ומשום הכי קא נדר קא משמע לן:

But the same is taught with respect to a garment: and does a garment stand to be burnt? — Even so; e.g., when a fire has broken out. So here too [in respect of plants], a strong wind is blowing; and I might think that he thought that they would not be saved, and therefore vowed.<span class="x" onmousemove="('comment',' But not really meaning it, and so the vow is invalid. ');">⁶</span> Hence the Mishnah informs us [that the vow is binding].

הרי נטיעות האלו קרבן כו': ולעולם אמר בר פדא פדאן חוזרות וקודשות פדאן חוזרות וקודשות עד שיקצצו נקצצו פודן פעם אחת ודיו ועולא אמר כיון שנקצצו שוב אין פודן

LET THESE SAPLINGS BE KORBAN etc. [Can they] never [be redeemed]?<span class="x" onmousemove="('comment',' Surely that is impossible, since the vow set a limit to their period of sanctity! ');">⁷</span> — Said Bar Pada: If he redeems them, they revert to their sanctity; if he redeems them again, they again revert to their sanctity, until they are cut down.<span class="x" onmousemove="('comment',' V. p. 82, n. 3. ');">⁸</span> When cut down, he redeems them once,<span class="x" onmousemove="('comment',' V. infra. ');">⁹</span> and that suffices. 'Ulla said: Having been cut down, they require no further redemption.<span class="x" onmousemove="('comment',' Since by the term of the vow their consecration lasts only until then. ');">¹⁰</span>