Nedarim 97

מתני׳ <big><strong>הנודר</strong></big> מן המבושל מותר בצלי ובשלוק אמר קונם תבשיל שאיני טועם אסור במעשה קדרה רך ומותר בעבה ומותר בביצה טורמוטא ובדלעת הרמוצה הנודר ממעשה קדרה אין אסור אלא ממעשה רתחתה אמר קונם היורד לקדרה שאיני טועם אסור בכל המתבשלין בקדרה:

<b><i>MISHNAH</i></b>. HE WHO VOWS [NOT TO EAT] WHAT IS COOKED [MEBUSHAL] IS PERMITTED WHAT IS ROASTED OR SEETHED.<span class="x" onmousemove="('comment',' Seethed. Heb. shaluk [H], denotes more thoroughly boiled than cooked (mebushal). ');">¹</span> IF HE SAYS, 'KONAM THAT I TASTE ANY COOKED DISH [TABSHIL]' HE IS FORBIDDEN [TO EAT] FOOD LOOSELY COOKED IN A POT, BUT IS PERMITTED [TO PARTAKE] OF WHAT IS SOLIDLY PREPARED.<span class="x" onmousemove="('comment',' Because (tabshil is only applicable to a loose liquid-like substance, but not to a dense mass. ');">²</span>

<big><strong>גמ׳</strong></big> תניא ר' יאשיה אוסר ואע"פ שאין ראיה לדבר זכר לדבר שנא' (דברי הימים ב לה, יג) ויבשלו את הפסח באש כמשפט

HE MAY ALSO EAT A HARD BOILED EGG<span class="x" onmousemove="('comment',' [ [H] Gr. [G] trembling, hence shrivelled up; v. Gemara. J. explains it as lightly boiled egg; cf. Krauss. T.A. I. pp. 125 and 515.] ');">³</span> AND REMUZIAN CUCUMBERS.<span class="x" onmousemove="('comment',' This is discussed on 51a. ');">⁴</span>

לימא בהא קמיפלגי דרבי יאשיה סבר הלך אחר לשון תורה ותנא דילן סבר בנדרים הלך אחר לשון בני אדם

HE WHO VOWS ABSTINENCE FROM FOOD PREPARED IN A POT, IS FORBIDDEN ONLY BOILED DISHES; BUT IF HE SAYS, 'KONAM THAT I TASTE NOT WHATEVER DESCENDS INTO A POT, HE IS FORBIDDEN EVERYTHING PREPARED IN A POT.<span class="x" onmousemove="('comment',' Both liquids and solids. ');">⁵</span> <b><i>GEMARA</i></b>. It was taught: R. Josiah forbids [them].<span class="x" onmousemove="('comment',' Sc. what is roasted or seethed. This refers to the first clause of the Mishnah. ');">⁶</span>

לא דכולי עלמא בנדרים הלך אחר לשון בני אדם מר כי אתריה ומר כי אתריה באתרא דתנא דילן לצלי קרו ליה צלי ולמבושל קרו ליה מבושל באתרא דר' יאשיה אפילו צלי קרו מבושל

And though there is no proof of this,<span class="x" onmousemove="('comment',' That [H] includes these. ');">⁷</span> there is some indication, for it is said, And they boiled<span class="x" onmousemove="('comment',' Heb. [H], impf. of [H] of which [H] is a pass. part. ');">⁸</span>

והא קרא נסיב לה אסמכתא בעלמא:

the Passover in fire, according to the law.<span class="x" onmousemove="('comment',' II Chron. XXXV, 13. But the Passover Sacrifice had to be roasted; hence [H] is applicable to roasts too. Yet this is not actual proof, because as stated infra, in vows the popular usage is the norm. ');">⁹</span> Shall we say that they differ in this: That R. Josiah holds: Follow Biblical usage; whilst our Tanna maintains: In vows follow the popular usage? No. All agree that in vows we must follow popular usage: but each [rules] according to [the usage] in his district. In the district of our Tanna roast is called roast, and cooked, cooked. But in R. Josiah's, even roast is called cooked. But he adduces a verse? — That is a mere support.<span class="x" onmousemove="('comment',' His ruling, however, is not based thereon. ');">¹⁰</span>

קונם תבשיל כו': והא מתבשיל נדר

[IF HE SAYS,] 'KONAM THAT I TASTE NOT ANY COOKED DISH [TABSHIL]. But he vowed [abstinence] from a tabshil?<span class="x" onmousemove="('comment',' Which implies both loosely cooked and a dense mass. ');">¹¹</span> — Said Abaye: This Tanna designates everything with which bread is eaten a tabshil.<span class="x" onmousemove="('comment',' But not otherwise; a dense mass cannot be eaten with bread. ');">¹²</span>

אמר אביי האי תנא כל מידי דמתאכל ביה ריפתא תבשיל קרו ליה והתניא הנודר מן התבשיל אסור בכל מיני תבשיל ואסור בצלי ובשלוק ובמבושל ואסור בהיטריות רכות שהחולין אוכלין בהן פיתן

And it was taught [likewise], He who vows [abstinence] from a tabshil is forbidden all cooked food [tabshil], and whatsoever is roasted, seethed, or boiled; he is also forbidden soft preserves of gourds with which the sick eat their bread. But this is not so. For R. Jeremiah fell sick. When the doctor called to heal him, he saw a pumpkin lying in the house. Thereupon he left the house, saying. 'The angel of death is in that house,<span class="x" onmousemove="('comment',' I.e., the pumpkin is like poison for him. ');">¹³</span> yet I am to cure him'!<span class="x" onmousemove="('comment',' This shows that they are injurious to invalids. ');">¹⁴</span>

איני והא רבי ירמיה חלש על לגביה ההוא אסיא לאסיוה חזא קרא דמחת בביתיה שבקיה ונפק אמר מלאך מותא אית ליה לדין בביתיה ואנא איעול לאסאה יתיה

— That is no difficulty: the former refers to soft preserves; the latter to hard.<span class="x" onmousemove="('comment',' The soft are beneficial, the hard, injurious. ');">¹⁵</span> Raba b. 'Ulla said: The latter refers to the pumpkin itself;<span class="x" onmousemove="('comment',' I.e., the outer portion, which is hard and injurious. ');">¹⁶</span>

לא קשיא הא ברכיכי הא באשוני רבא בר עולא אמר הא בקרא גופיה והא בגוויה דקרא דאמר רב יהודה לוליבא דקרא בסילקא לוליבא דכיתנא בכותחא ודבר זה אסור לאומרו בפני עם הארץ

the former to its inner contents.<span class="x" onmousemove="('comment',' Its heart, which is soft and beneficial ');">¹⁷</span> For Rab Judah said: The soft part of a pumpkin [should be eaten] with beet; the soft part of linseed is good with kutah.<span class="x" onmousemove="('comment',' A preserve consisting of sour milk, bread-crusts and salt. — Jast. ');">¹⁸</span>

רבא אמר מאן חולין רבנן רבא לטעמיה דאמר רבא

But this may not be told to the ignorant.<span class="x" onmousemove="('comment',' Lest they tear up the growing flax to obtain the seed (Ran). Because it will appear absurd to then, (Tosaf). ');">¹⁹</span> Raba said: By 'the sick', scholars are meant.<span class="x" onmousemove="('comment',' I.e., in the Baraitha stating that 'the sick' eat their bread with soft preserves of gourds, the Rabbis and students are meant, not the literally sick. Hence there is no contradiction between that and the story of R. Jeremiah. ');">²⁰</span> This agrees with another dictum of his. For Raba said: