Jerusalem Talmud Nedarim 7:3

משנה: הַנּוֹדֵר מִן הַכְּסוּת מוּתָּר בַּשַּׂק בַּיְרִיעָה וּבַחֲמִילָה. אָמַר קוֹנָם צֶמֶר עוֹלֶה עָלַי מוּתָּר לְכַסּוֹת בְּגִיזֵי צֶמֶר. פִּשְׁתָּן עוֹלֶה עָלַי מוּתָּר לְכַסּוֹת בָּאֲנִיצֵי פִּשְׁתָּן. רִבִּי יְהוּדָה אוֹמֵר הַכֹּל לְפִי הַנּוֹדֵר. טָעַן וְהֵזִיעַ וְהָיָה רֵיחוֹ קָשֶׁה אָמַר קוֹנָם צֶמֶר וּפִשְׁתִּים עוֹלִים עָלַי מוּתָּר לְכַסּוֹת וְאָסוּר לְהַפְשִׁיל לַאֲחוֹרָיו. MISHNAH: One who made a vow to abstain from garments is permitted sack-cloth, carpets, and goat’s hair cloth. If he said, a qônām that wool shall not come onto me, he is permitted to cover himself with shorn wool; that linen should not come upon me, he is permitted to cover himself with linen fibers³⁴It is assumed that “wool” and “linen” refer to garments made from these materials, not to the materials in themselves. R. Jehudah disagrees and describes a scenario where the opposite would be true.. Rebbi Jehudah says, everything refers to the vow. If he was carrying³⁵A load of raw wool or linen. and sweating and smelling badly, when he said, a qônām that no wool or flax should be on me, he is permitted to wear but forbidden to carry on his back.

הלכה: הַנּוֹדֵר מִן הַכְּסוּת כול׳. הַנּוֹדֵר מִן הַכְּסוּת מוּתָּר בַּשַּׂק בַּיְרִיעָה וּבַחֲמִילָה וּבִסְקוֹרְטֵיָה וּבְפֶמַלְייָה. וְאָסוּר בְּפַסִיקִיָּא וּבְפוּנְדָּה. הַנּוֹדֵר מִן הַמַּלְבּוּשׁ אָסוּר בְּכַל־מִינֵי מַלְבּוּשׁ וּמוּתָּר בְּאֵילּוּ. רִבִּי יִרְמְיָה אָמַר. רִבִּי זְעוּרָה בָעֵי. אָמַר. קוֹנָם כְּסוּת שֶׁאֵינִי לוֹבֵשׁ לְבוּשׁ שֵׁינִי מִתְכַּסֶּה. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. אָמַר. קוֹנָם כָּל־דָּבָר שֶׁדַּרְכּוֹ לְהִתְכַּסּוֹת וְדֶרֶךְ הַיּוֹצֵא מִמֶּנּוּ לְהִתְכַּסּוֹת. כְּדַרְכּוֹ מוּתָּר בְּיוֹצֵא מִמֶּנּוּ. נָדַר בְּיוֹצֵא מִמֶּנּוּ מוּתָּר בּוֹ. מָה אִית לָךְ. כְּגוֹן אִילֵּין שְׁלָחַיָּה. כָּל שֶׁדַּרְכּוֹ לְהִתְכַּסּוֹת וְאֵין דֶּרֶךְ הַיּוֹצֵא מִמֶּנּוּ לְהִתְכַּסּוֹת. נָדַר בּוֹ מוּתָּר בְּיוֹצֵא מִמֶּנּוּ. נָדַר בְּיוֹצֵא מִמֶּנּוּ אָסוּר בּוֹ. מָה אִית לָךְ. כְּגוֹן אִילֵּין סוּסַרְנָה. וְכָל־דָּבָר שֶׁאֵין דַּרְכּוֹ לְהִתְכַּסּוֹת וְדֶרֶךְ הַיּוֹצֵא מִמֶּנּוּ לְהִתְכַּסּוֹת. נָדַר בּוֹ לֹא נִתְכַּװֵן אֶלָּא בְּיוֹצֵא מִמֶּנּוּ. מָה אִית לָךְ. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן. כְּגוֹן הָדֵין צֶמֶר גֶּפֶן. HALAKHAH: “One who made a vow to abstain from garments,” etc. ³⁶A similar text in Tosephta 4:3; a longer list in the Nedarim.55b">Babli, 55b. One who made a vow to abstain from clothing is permitted sack-cloth, carpet, and goat’s hair cloth, leather apron³⁷Latin scortea, sc. vestis., and bandages³⁸By consensus of the moderns, from Buxtorf to Lieberman, this is Latin feminalia, -ium, n., which Lewis and Short translate by “bandages for upper thighs”. {Compare also femorale, -is, n., “covering for the thigh” (E. G.)} Kelim 27:6" href="/Mishnah_Kelim.27.6">Maimonides (Commentary to Kelim27:6) defines פמליא as a “muslin headscarf”.. He is forbidden fascia³⁹fascia, -ae, f. “band, bandage, breast band, diadem” (Lewis and Short). and belt⁴⁰Latin funda, cf. Berakhot 9:5:1" href="/Jerusalem_Talmud_Berakhot.9.5.1">Berakhot 9:7, Note 258.. One who vows to abstain from clothing is forbidden all kinds of clothing but permitted these. Rebbi Jeremiah said, Rebbi Ze‘ira asked: If one said, a qônām, that I shall not wear a garment, that I shall not cover myself with clothing⁴¹Is anything permitted to a person abstaining from garments and clothing? The question, more typical for R. Jeremiah than R. Ze‘ira (cf. Terumot 10:6:5" href="/Jerusalem_Talmud_Terumot.10.6.5">Terumot 10, Note 110, Ma‘serot 3, Note 156), is not answered.? Rebbi Simeon ben Eleazar said, if he said, a qônām for anything that is generally used to cover oneself and a derivative of it is generally used to cover oneself; generally⁴²Usually amended to: If he vowed to abstain from the material. The emendation seems to be a corruption; the text requires an investigation of the vower’s intention. he is permitted the derivative; if he made a vow to abstain from the derivative he is permitted the material itself. What is an example? For example, sheepskin⁴³Sheepskin can be made into coats but wool is textile material in its own right.. For anything that is generally used to cover oneself but no derivative of it is generally used to cover oneself; if he vowed about it, he is permitted the derivative; if he made a vow to abstain from the derivative he is forbidden the material itself. What is an example? For example, goatskin⁴⁴Goat’s hair is used for doormats but not usually for garments.. And anything that is generally not used to cover oneself but a derivative of it is generally used to cover oneself; if he vowed about it, he intended only the derivative. What is an example? Rebbi Yose ben Rebbi Abun said, for example raw cotton⁴⁵This is not usable unless freed from wood particles..

כֵּינִי מַתְנִיתָא. טָעַן וְהֵזִיעַ וְאָמַר קוֹנָם צֶמֶר וּפִשְׁתָּן עוֹלִין עָלַי. אָסוּר לִלְבּוֹשׁ וּמוּתָּר לְהַפְשִׁילָן אֲחַרָיו. So is the Mishnah: If he was carrying and sweating; when he said, a qônām that no wool or flax should be on me, he is forbidden to wear them but permitted to carry them on his back⁴⁶This text seems to imply that in popular usage, עוֹלה על was used only for garments, not for loads. In Tosephta (4:4) and Nedarim.55b">Babli (55b), the text is: “If he was wearing wool, was uncomfortable, and said, a qônām that wool should be on me, he is forbidden to wear but permitted to carry it. If he was carrying wool and sweating; when he said, a qônām that no wool should be on me, he is permitted to wear it but forbidden to carry it on his back.” In that version, the meaning of עוֹלה על has to be determined by the context..