Nedarim 60

ההולכים מעכו ליפו דהלין יושבי יבשה נינהו אלא ממי שדרכן לפרש

TRAVEL FROM ACCO TO JAFFA, as these are land-dwellers, BUT THOSE WHO SAIL AWAY GREAT DISTANCES [FROM LAND]. He who referred it to the second clause learnt thus: [IF ONE VOWS NOT TO BENEFIT] FROM LAND-DWELLERS, HE MAY NOT BENEFIT FROM SEAFARERS; [this applies] NOT ONLY TO THOSE WHO TRAVEL MERELY FROM ACCO TO JAFFA. BUT EVEN TO THOSE WHO TRAVEL GREAT DISTANCES, since they eventually land.

ומאן דמתני אסיפא מתני הכי הנודר מיושבי יבשה אסור ביורדי הים ולא באלו ההולכים מעכו ליפו בלבד אלא אפילו במי שדרכו לפרש הואיל וסופו ליבשה סליק

<b><i>MISHNAH</i></b>. HE WHO VOWS [NOT TO BENEFIT] FROM THE SEERS OF THE SUN, IS FORBIDDEN FROM THE BLIND TOO, BECAUSE HE MEANT THOSE WHOM THE SUN SEES'.<span class="x" onmousemove="('comment',' [I.e.. he might have intended the phrase 'those who see the sun' as an euphemism for 'those whom the sun sees', i.e., the blind (cf. Bek. VIII, 3, [H], 'looking to the sun' used euphemistically for 'squinting'). But since with vows we adopt the more rigorous interpretation, he is forbidden to benefit from those who see as well as from the blind (cf. Rabinowitz, M. Graber Otzar ha-Safruth II, 137ff.).] ');">¹</span>

<big><strong>מתני׳</strong></big> הנודר מרואי החמה אסור אף בסומין שלא נתכוון זה אלא למי שהחמה רואה אותן

<b><i>GEMARA</i></b>. What is the reason? — Since he did not say 'from those who see,' he meant to exclude only fish and embryos.<span class="x" onmousemove="('comment',' [I.e.. he might have intended the phrase 'those who see the sun' as an euphemism for 'those whom the sun sees', i.e., the blind (cf. Bek. VIII, 3, [H], 'looking to the sun' used euphemistically for 'squinting'). But since with vows we adopt the more rigorous interpretation, he is forbidden to benefit from those who see as well as from the blind (cf. Rabinowitz, M. Graber Otzar ha-Safruth II, 137ff.).] ');">¹</span>

<big><strong>גמ׳</strong></big> מאי טעמא מדלא קאמר מן הרואין לאפוקי דגים ועוברים

<b><i>MISHNAH</i></b>. HE WHO VOWS [NOT TO BENEFIT] FROM THE BLACK-HAIRED MAY NOT [BENEFIT] FROM THE BALD AND THE GREY-HAIRED, BUT MAY [BENEFIT] FROM WOMEN AND CHILDREN, BECAUSE ONLY MEN ARE CALLED BLACKHAIRED.

<big><strong>מתני׳</strong></big> הנודר משחורי הראש אסור בקרחין ובעלי שיבות ומותר בנשים ובקטנים שאין נקראין שחורי הראש אלא אנשים

<b><i>GEMARA</i></b>. What is the reason? — Since he did not say 'from those who possess hair'.<span class="x" onmousemove="('comment',' Therefore bald and grey-haired people are included, since they were once black-haired. ');">²</span>

<big><strong>גמ׳</strong></big> מאי טעמא מדלא קאמר מבעלי שיער

BUT MAY [BENEFIT] FROM WOMEN AND CHILDREN, BECAUSE ONLY MEN ARE CALLED 'BLACK-HAIRED'. What is the reason? — Men sometimes cover their heads and sometimes not; but women's hair is always covered, and children are always bareheaded.<span class="x" onmousemove="('comment',' Hence women would be referred to as 'those of covered hair', and children as 'the bare-headed'. — Ran. In Mishnaic times it was the universal practise for women's hair to be covered, and its violation was deemed sufficient ground for divorce without payment of the kethubah (Keth. 72a Mishnah.) From the present passage it appears that no distinction was drawn between married and unmarried women, but later on custom became more lenient with respect to unmarried women (Shulhan 'Aruk', O.H. 75, 2; cf. Sanh. (Sonc. ed.) p. 398. n. 1, referring to Gentiles). As for men, it was considered a sign of reverence and piety to cover the head (Kid. 31a, Shab. 118b); nevertheless only in the case of great scholars was it held to be indispensable (cf. Kid. 8a. ');">³</span>

ומותר בנשים ובקטנים שאין נקראין שחורי הראש אלא אנשים מאי טעמא אנשים זימנין דמיכסו רישייהו וזימנין דמגלו רישייהו אבל נשים לעולם מיכסו וקטנים לעולם מיגלו

<b><i>MISHNAH</i></b>. ONE WHO VOWS [NOT TO BENEFIT] FROM YILLODIM [THOSE BORN] MAY [BENEFIT] FROM NOLADIM THOSE TO BE BORN]; FROM NOLADIM, HE MAY NOT [BENEFIT] FROM YILLODIM. R. MEIR PERMITTED [HIM TO BENEFIT] EVEN FROM YILLODIM; BUT THE SAGES SAY: HE MEANT ALL WHOSE NATURE IT IS TO BE BORN.<span class="x" onmousemove="('comment',' I.e., not hatched, and therefore including both those already born and those to be born. ');">⁴</span>

<big><strong>מתני׳</strong></big> הנודר מן הילודים מותר בנולדים מן הנולדים אסור מן הילודים רבי מאיר מתיר אף בילודים וחכמים אומרים לא נתכוון זה אלא במי שדרכו להיוולד

<b><i>GEMARA</i></b>. Now, according to R. Meir, noladim go without saying;<span class="x" onmousemove="('comment',' That they are permitted. since the Mishnah states, R. MEIR PERMITTED (HIM TO BENEFIT) EVEN FROM YILLODIM. ');">⁵</span>

<big><strong>גמ׳</strong></big> לרבי מאיר ולא מיבעיא נולדים אלא ממאן אסור

who then is forbidden to him? — The text is defective, and thus to be reconstructed: ONE WHO VOWS [NOT TO BENEFIT] FROM YILLODIM MAY [BENEFIT] FROM NOLADIM; FROM NOLADIM, YILLODIM ARE FORBIDDEN TO HIM. R. MEIR SAID: ALSO HE WHO VOWS NOT TO BENEFIT] FROM NOLADIM MAY [BENEFIT] FROM YILLODIM, JUST AS HE WHO VOWS NOT TO BENEFIT FROM YILLODIM MAY [BENEFIT] FROM NOLADIM.<span class="x" onmousemove="('comment',' I.e. in each case his words are taken literally. ');">⁶</span>

חסורי מיחסרא והכי קתני הנודר מן הילודים מותר בנולדים מן הנולדים אסור בילודים רבי מאיר אומר אף הנודר מן הנולדים מותר בילודים כי היכי דנודר מן הילודים מותר בנולדים

R. Papa said to Abaye: Are we to conclude that noladim implies those about to be born? If so, does the verse, thy two sons, which noladim unto thee in the land of Egypt,<span class="x" onmousemove="('comment',' Gen. XLVIII. 5. ');">⁷</span>

אמר ליה רב פפא לאביי למימרא דנולדים דמתיילדן משמע אלא מעתה שני בניך הנולדים לך בארץ מצרים הכי נמי דאיתיילדן הוא

— mean 'who are to be born'?<span class="x" onmousemove="('comment',' The reference being to Ephraim and Manasseh, who were already born. ');">⁸</span>

ואלא מאי דיילידו משמע אלא מעתה דכתיב הנה בן נולד לבית דוד יאשיהו שמו הכי נמי דהוה והא עדיין מנשה לא בא אלא משמע הכי ומשמע הכי ובנדרים הלך אחר לשון בני אדם

— What then will you say: that it implies who were born? If so, what of the verse, behold a child nolad unto the house of David Josiah by name:<span class="x" onmousemove="('comment',' I Kings XIII, 2. ');">⁹</span>

וחכמים אומרים לא נתכוין זה אלא ממי שדרכו להיוולד לאפוקי מאי לאפוקי דגים ועופות

will you say that he was [already born]? but even Menasseh [Josiah's grandfather] was not yet born!<span class="x" onmousemove="('comment',' This verse was spoken in the reign of Jeroboam I. ');">¹⁰</span> But nolad implies both,<span class="x" onmousemove="('comment',' Biblically. Sc. 'born' and 'to be born'. ');">¹¹</span> and in vows, we follow general usage.<span class="x" onmousemove="('comment',' Lit., 'the language of the sons of men', which applies nolad to those who are yet to be born. ');">¹²</span> BUT THE SAGES SAY: HE MEANT ALL WHOSE NATURE IT IS TO BE BORN. Excluding what? — It excludes fish and fowl.<span class="x" onmousemove="('comment',' Which are spawned and hatched respectively. ');">¹³</span>