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נדרים ט׳:ו׳ - ט׳:ז׳

The Mishnah Yomi for Friday, September 27, 2019 is נדרים ט׳:ו׳ - ט׳:ז׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Nedarim Perek 9 Mishnah 6

נדרים פרק ט׳ משנה ו׳

6
If one vowed that certain food or drink or all food and drink be forbidden to him, the halakhic authorities may broach dissolution by raising the issue of Festivals and Shabbatot. They ask him whether he realized at the time he stated his vow that he would have to uphold it on these festive days as well. At first they said that on those days that he did not intend to include in his vow, that item is permitted, but on all the rest of the days, food and drink are still forbidden by his vow, until Rabbi Akiva came and taught that a vow that is partially dissolved is dissolved entirely.
פּוֹתְחִין בְּיָמִים טוֹבִים וּבְשַׁבָּתוֹת. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים, אוֹתָן הַיָּמִים מֻתָּרִין וּשְׁאָר כָּל הַיָּמִים אֲסוּרִין, עַד שֶׁבָּא רַבִּי עֲקִיבָא וְלִמֵּד, שֶׁהַנֶּדֶר שֶׁהֻתַּר מִקְצָתוֹ, הֻתַּר כֻּלּוֹ:
ו׳
ברטנורא

פותחין בימים טובים ובשבתות – if he vowed to fast, or not to eat meat for a specified time, they say to him: “If you had placed upon your heart for the Sabbaths and Holy Days that are within this time [period], you would not vow at all. But this does not [provide] and opening [for the absolution/renunciation of his vows] with the honor of “the Place” (i.e., God).

אותן הימים – that he found for them an opening to express regret.

מותרים – that the Sage releases them.

ושאר הימים – where they do not have regret, they remain in their prohibition [of deriving benefit].

שנדר שהותר מקצתו הותר כולו – even though he did not find an opening [for the release though regret] for the entire vow, for he had nowed initially other than with the knowledge that it would be completely fulfilled, and it was found that the absolution/release of part of it (i.e., the vow) opened [an expression of regret] for all of it.

פותחין בימים טובים ובשבתות. אם נדר להתענות, או שלא לאכול בשר לזמן קצוב, אומרים לו אילו שמת אל לבך לשבתות וימים טובים שבתוך זמן זה כלום היית נודר. ואין זה פותח בכבוד המקום:

אותן הימים. שמצא להם פתח להתחרט:

מותרים. שהחכם מתירן:

ושאר הימים. שאין עליהם חרטה, נשארין באיסורן:

שנדר שהותר מקצתו הותר כולו. אע״פ שלא מצא פתח על כולו. דלא נדר מעיקרא אלא על דעת שיתקיים כולו, נמצא התרת מקצתו פתח לכולו:

משנה ב

Mishnayos Nedarim Perek 9 Mishnah 7

נדרים פרק ט׳ משנה ז׳

7
How so? In the case of one who said to a group of people: I will not benefit from all of you as it is konam for me, if benefit from one of them was permitted for whatever reason, benefit from all of them is permitted. However, if one said: I will not benefit from this one and from that one as it is konam for me, then if benefit from the first one was permitted for whatever reason, benefit from all of them is permitted. But if benefit from the last one was permitted, benefit from the last one alone is permitted, but benefit from all the others is forbidden, as the benefit from each is considered to have been prohibited by a separate vow. If benefit from the middle one was permitted, then from him and below, i.e., all those enumerated after him, benefit is permitted; from him and above, i.e., those listed before him, benefit is forbidden. The mishna gives another example of interconnected vows: If one stated: I will not benefit from this one, as if he were an offering, and from that one, as if he were an offering, then an extenuation enabling the dissolution of a vow is required for each and every one, as they have the status of separate vows.
כֵּיצַד. אָמַר, קוֹנָם שֶׁאֵינִי נֶהֱנֶה לְכֻלְּכֶם, הֻתַּר אֶחָד מֵהֶן, הֻתְּרוּ כֻלָּן. שֶׁאֵינִי נֶהֱנֶה לָזֶה וְלָזֶה, הֻתַּר הָרִאשׁוֹן, הֻתְּרוּ כֻלָּן. הֻתַּר הָאַחֲרוֹן, הָאַחֲרוֹן מֻתָּר, וְכֻלָּן אֲסוּרִין. הֻתַּר הָאֶמְצָעִי, הֵימֶנּוּ וּלְמַטָּה מֻתָּר, הֵימֶנּוּ וּלְמַעְלָה אָסוּר. שֶׁאֵינִי נֶהֱנֶה לָזֶה קָרְבָּן וְלָזֶה קָרְבָּן, צְרִיכִין פֶּתַח לְכָל אֶחָד וְאֶחָד:
ז׳
ברטנורא

לזה ולזה – as, for example, he prohibited the first upon himself by KONAM, and said regarding the second [person], “behold this is like the first,” and on the third [person], “behold this is like the second,” and similarly all of them. If the first was released, all of them are released, for all of them are dependent upon this one.

לזה קרבן ולזה קרבן – surely our Mishnah is [according to] Rabbi Shimon who stated concerning the oath of a deposit (i.e., with the intention of falsely denying a deposit or a debt; he must add one-fifth to it and bring a ram as a guilt-offering); if there were five people make claims against him and he denied it and took an oath and admitted that he is not liable for a sacrifice on each one until he takes an oath for each and every one, and here too, he must state, to this one a sacrifice/KORBAN and to that one a sacrifice/KORBAN. But the Sages state that if he made an oath that I am not liable to youm nor to you nor to you, he is liable for each and every one, and here too if he said to this one, but not to that one nor to that one, even though he did not mention KORBAN on each one, for each one is a vow on its own. And such is the Halakha.

לזה ולזה. כגון שאסר הראשון עליו בקונם, ואמר על השני הרי זה כראשון ועל השלישי הרי זה כשני, וכן כולם. הותר הראשון הותרו כולם, שכולם תלויין בו:

לזה קרבן ולזה קרבן. הא מתניתין רבי שמעון היא דאמר גבי שבועת הפקדון אם היו חמשה תובעים אותו וכפר ונשבע והודה שאינו חייב קרבן על כל אחד עד שיאמר שבועה לכל אחד ואחד, והכא נמי צריך שיאמר לזה קרבן ולזה קרבן. אבל חכמים אומרים אם אמר שבועה שאיני חייב לך ולא לך ולא לך, חייב על כל אחד ואחד, והכא נמי אם אמר לא לזה ולא לזה ולא לזה, אע״פ שלא הזכיר קרבן על כל אחד, הוי כל אחד נדר בפני עצמו. וכן הלכה:

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