משנה: רִבִּי יְהוּדָה אוֹמֵר אָמַר קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם עַד שֶׁיְּהֵא פֶּסַח אֵינוֹ אָסוּר אֶלָּא עַד לֵיל הַפֶּסַח שֶׁלֹּא נִתְכַּװֵן זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לִשְׁתּוֹת יַיִן. אָמַר קוֹנָם בָּשָׂר שֶׁאֵינִי טוֹעֵם עַד הַצּוֹם אֵינוֹ אָסוּר אֶלָּא עַד לֵילֵי הַצּוֹם שֶׁלֹּא נִתְכַּװֵן זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לוֹכַל בָּשָׂר. רִבִּי יוֹסֵי בְּנוֹ אוֹמֵר אָמַר קוֹנָם שׁוּם שֶׁאֵינִי טוֹעֵם עַד שֶׁתְּהֵא שַׁבָּת אֵינוֹ אָסוּר אֶלָּא עַד לֵילֵי שַׁבָּת שֶׁלֹּא נִתְכַּװֵן זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לָאֱכוֹל שׁוּם. הָאוֹמֵר לַחֲבֵירוֹ קוֹנָם שֶׁאֲנִי נֶהֱנֶה לָךְ אִם אֵין אַתָּה בָא וְנוֹטֵל לְבָנֶיךָ כּוֹר אֶחָד שֶׁלַּחִיטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁלַּיַּיִן הֲרֵי זֶה יָכוֹל לְהָפֵר נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם וְיֹאמַר לוֹ כְּלוּם אָמַרְתָּ אֶלָּא מִפְּנֵי כְבוֹדִי זֶהוּ כְבוֹדִי. וְכֵן הָאוֹמֵר לַחֲבֵירוֹ קוֹנָם שֶׁאַתְּ נֶהֱנֶה לִי אִם אֵין אַתָּה בָא וְנוֹתֵן לִבְנִי כּוֹר אֶחָד שֶׁלַּחִיטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁלַּיַּיִן רִבִּי מֵאִיר אוֹמֵר אָסוּר עַד שֶׁיִּתֵּן וַחֲכָמִים אוֹמְרִים אַף זֶה יָכוֹל לְהָפֵר נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם וְיֹאמַר לוֹ הֲרֵי אֲנִי כְאִילּוּ נִתְקַבַּלְתִּי. MISHNAH: Rebbi Jehudah says, if one said ‘a qônām that I shall not taste wine until Passover has come’, he is forbidden only until the night of Passover since he intended only until the time everybody drinks wine75While the essence of a festival of pilgrimage is the holiday sacrifice which is possible only during daylight hours, the holiday starts in the evening and today “Passover” means the holiday starting with sunset on Nisan 14. Cf. Note 37 and the author’s The Scholar’s Haggadah (Northvale NJ 1995), pp. 185–191..
If one said, “a qônām that I shall not taste meat until the fast76“Fast” without qualification always refers to the Day of Atonement, from the evening of Tishre 9 to the evening of Tishre 10. Since he is obligated to eat in the later hours of the afternoon of Tishre 9 to prepare for the fast, he intended the vow to terminate then.,’ he is forbidden only until the evening before the fast since he intended only until the time everybody eats meat.
His son Rebbi Yose said, if one said ‘a qônām that I shall not taste garlic until the Sabbath,’ he is forbidden only until Friday evening, since he intended only until the time everybody eats garlic77Cf. Mishnah 3:10..
If one says to his friend: A qônām that I shall not have any usufruct from you if you do not come and take for your children a kor85A volume of 30 se’ah, equal to Ezechiel’s bat; 384 liter. of wheat and two amphoras of wine, he86The recipient can declare that it is as if he had received the amount stipulated and by this free the vower from his vow. can undo his vow without referring to a Sage by saying, you did that only to honor me, that is my honor. Similarly, if one says to his friend: A qônām that you shall not have any usufruct from me if you do not come and give to my child a kor of wheat and two amphoras of wine. Rebbi Meïr says, he is forbidden until he gives, but the Sages say, this one also can undo his87In this case it is his own vow. vow without referring to a Sage by saying, it is as if I received it.
הלכה: רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. אַף הָרִאשׁוֹן בְּמַחֲלוֹקֶת. אָמַר רִבִּי זְעִירָא. בִּסְתָם חֲלוּקִין. מָה אֲנָן קַייָמִין. אִם בְּשֶׁזֶּה אָמַר מִפְּנֵי כְבוֹדוֹ וְזֶה אָמַר מִפְּנֵי כְבוֹדוֹ. הַכֹּל אָסוּר. אִם בְּשֶׁזֶּה אָמַר. מִפְּנֵי כְבוֹדִי. וְזֶה אָמַר. מִפְּנֵי כְבוֹדָךְ אָמַרְתִּי. דִּבְרֵי הַכֹּל מוּתָּר. אֶלָּא כֵן אֲנָן קַייָמִין בִּסְתָם. רִבִּי אוֹמֵר. סְתָמִין כְּמָאן דְּאָמַר. מִפְּנֵי כְבוֹדִי. וְרַבָּנִין אָֽמְרִין. סְתָמִין כְּמִי שֶׁזֶּה אָמַר מִפְּנֵי כְבוֹדִי. וְזֶה אָמַר. מִפְּנֵי כְבוֹדָךְ אָמַרְתִּי. HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: The first case also is in dispute88R. Meїr disagrees also in the first case and requires the vow to be fulfilled.. Rebbi Ze‘ira said, they disagree when it was undetermined. 89Most of this text is from Halakhah 3:3, Notes 94–95. Where do we hold? If each one of them said, because of my honor, everybody agrees that he is forbidden90They cannot agree on the essence of the vow; each one insists it is made in his own honor. In that case, what either one of them says is irrelevant for the other.. If one of them said, because of my honor, and the other said, I said it in your honor, everybody agrees he is permitted91This is the first case of the Mishnah, and R. Meїr will agree that there is no vow.. But we hold if it is undetermined92The maker of the vow does not indicate whether he agrees or disagrees with the interpretation of the vow by his friend. Then R. Meїr will hold that what the other party says has no influence on the vower.. Rebbi says, undetermined is as if [every] one said, because of my honor. But the Sages say, undetermined is as if one said, because of my honor, and the other said, I said it in your honor.
רִבִּי יָסָא בָּעֵי קוֹמֵי רִבִּי יוֹחָנָן. מַתְנִיתָא דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אָמַר. כָּל־עַכָּבָה שֶׁאֵינָהּ מִמֶּנָּה הֲרֵי זֶה גֵּט. אָמַר לֵיהּ. שַׁנְייָא הִיא הָכָא מִפְּנֵי פְּתִיחַת נֵדֶר. אָמַר רִבִּי יוֹסֵי. וְלֹא נְדָרִים שֶׁאֵינָן צְרִיכִין הֵיתֵר חָכָם אֲנָן קַייָמִין. אָמַר רִבִּי יוֹנָה. לֹא בִּלְבַד הַתּוֹלֶה נִדְרוֹ בְּדָבָר אֲנָן קַייָמִין. עַד כְּדוֹן הוּא דְּבָעֵי מִיתַּן לָהּ. בְּרַם הַהוּא דְּלָא בָּעֵי מִיתַּן לֵהּ יְכִיל הוּא אֲמַר לֵיהּ. לָא בְעִית אֶלָּא מִיבְדְּקִינָךְ. כֵּיוָן דַּחֲמִיתִךְ מִצְטָעֵר הֲרֵי אֲנִי כְאִילּוּ נִתְקַבַּלְתִּי. Rebbi Yasa asked before Rebbi Joḥanan: Is our Mishnah from Rabban Simeon ben Gamliel, since Rabban Simeon ben Gamliel says, any obstacle that is not from her side does not invalidate the bill of divorce93Mishnah Giṭṭin 7:6. A man gives his wife (who desires a divorce) a bill of divorce under the condition that she nurse his child for two years or that she serve his father for two years. If the child dies in the meantime or his father refuses to be served by her while she did nothing to make him angry, the anonymous majority holds that the condition was not satisfied and the bill of divorce invalid. But Rabban Simeon ben Gamliel holds that if she fulfilled the condition to the best of her ability, the divorce is valid. R. Yasa wanted to say, that Rabban Simeon ben Gamliel also will hold that a vow can be considered fulfilled if the second party refuses to accept the service.? He said to him, here it is different because of opening the vow94The Mishnah starts the topic of the next Chapter, the conditions under which a vow can be invalidated. The main condition is that one find “an opening of remorse”, that a person would not have made the vow had he considered certain implications of it. These considerations are irrelevant for bills of divorce.. Rebbi Yose said, but do we not deal with vows which do not need dissolution by a Sage95The topic discussed here is not that of the next Chapter.? Rebbi Jonah said, we deal not only with one who made his vow dependent on something96This goes back to the previous paragraph. One can extend the argument given for the first case of the Mishnah to that of the second case and support the argument of R. Ze‘ira that R. Meїr and the Sages both hold that the two cases are parallel.. So far it is if he wants to give him something. But in the case that he does not want to give to him97The second case of the Mishnah, since the person from whom the other vowed usufruct is providing the argument that the intention of the vow has been fulfilled. A different interpretation is in the Babli, 24a., he can say, I wanted only to examine you; but since I saw that it gives you pain, it is as if I had received.