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Today's Mishnah Yomi

Nedarim 3:9 - 3:10

The Mishnah Yomi for Thursday, February 29, 2024 is Nedarim 3:9 - 3:10

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Mishnah 1

Mishnayos Nedarim Perek 3 Mishnah 9

נדרים פרק ג׳ משנה ט׳

9
One who takes a vow not to derive benefit from those that are born [yeludim] is permitted to derive benefit from those who will be born [noladim] after the time of the vow. But if one takes a vow not to derive benefit from those who will be born, he is also prohibited from deriving benefit from those that are already born at the time of the vow. Rabbi Meir permits deriving benefit even from those that are already born at the time of the vow because he holds that the one taking the vow was precise in prohibiting only those that will be born. And the Rabbis say: He intended to include with this expression only one whose nature is to be born. Therefore, both those who will be born and those who were already born are included in the vow.
הַנּוֹדֵר מִן הַיִּלּוֹדִים, מֻתָּר בַּנּוֹלָדִים. מִן הַנּוֹלָדִים, אָסוּר בַּיִּלּוֹדִים. רַבִּי מֵאִיר מַתִּיר אַף בַּיִּלּוֹדִים. וַחֲכָמִים אוֹמְרִים, לֹא נִתְכַּוֵּן זֶה אֶלָּא בְמִי שֶׁדַּרְכּוֹ לְהוֹלִיד:
ט׳

מן שילודים – implying that they have already been born.

מן הנולדים – implying those who will in the future be born.

מן הנולדים רבי מאיר מתיר אף בילודים (from those who are born) – In the Gemara (Tractate Nedarim 30b) it explains that the Mishnah is deficient and should be read as follows: [those who take a vow] from those who may be born thereafter, are prohibited to those who are already born. Rabbi Meier states, even those who make a vow [to be prohibited] from those who will be born thereafter are permitted to those who are [already] born, in order that one who takes a vow [to be prohibited from those who have been already been born are permitted to those who may be born thereafter.

אלא ממי שדרכו להוליד – as for example, humans and beasts, to exclude fowl and fish who do not give birth but rather lay eggs.

מן הילודים. משמע שנולדו כבר:

מן הנולדים. משמע העתידין להוולד:

מן הנולדים רבי מאיר מתיר אף בילודים. בגמרא מפרש דחסורי מחסרא והכי קתני, מן הנולדים אסור בילודים, ר״מ אומר אף הנודר מן הנולדים מותר בילודים, כי היכי דהנודר מן הילודים מותר בנולדים:

אלא ממי שדרכו להוליד. כגון אדם ובהמה, לאפוקי עופות ודגים שאין מולידים אלא מטילים ביצים:

Mishnah 2

Mishnayos Nedarim Perek 3 Mishnah 10

נדרים פרק ג׳ משנה י׳

10
One who takes a vow that deriving benefit from those who rest on Shabbat is forbidden to him is prohibited from deriving benefit from a Jew, and he is also prohibited from deriving benefit from Samaritans [Kutim] because they are also Shabbat observers. One who takes a vow that deriving benefit from those who eat garlic on Shabbat night is forbidden to him is prohibited from deriving benefit from a Jew, and he is also prohibited from benefiting from Samaritans. However, if one takes a vow that deriving benefit from those who ascend to Jerusalem is forbidden to him, he is prohibited from deriving benefit from a Jew, but he is permitted to benefit from Samaritans because they do not ascend to Jerusalem, but rather, to Mount Gerizim.
הַנּוֹדֵר מִשּׁוֹבְתֵי שַׁבָּת, אָסוּר בְּיִשְׂרָאֵל וְאָסוּר בַּכּוּתִים. מֵאוֹכְלֵי שׁוּם, אָסוּר בְּיִשְׂרָאֵל וְאָסוּר בַּכּוּתִים. מֵעוֹלֵי יְרוּשָׁלַיִם, אָסוּר בְּיִשְׂרָאֵל וּמֻתָּר בַּכּוּתִים:
י׳

מאוכלי שום – one of ten enactments made by Ezra [the Scribe] that they would eat garlic on Friday evenings, because it increases seed (i.e., semen) and Friday evening is the time for fulfillment of marital duties of Sages (see also Tractate Ketubot, Chapter 5, Mishnah 6).

ומותר בכותים – they do not make pilgrimage [to Jerusalem]. But even though that this is according to the Torah, because they hare Jerusalem and chose for themselves Mount Gerizim.

מאוכלי שום. אחד מעשר תקנות שתיקן עזרא שיהיו אוכלים שום לילי שבת, מפני שמרבים הזרע וליל שבת הוא זמן עונה של תלמידי חכמים:

ומותר בכותים. שאינן עולים לרגל. ואע״ג דמדאורייתא הוא, מפני שהם שונאים ירושלים ובחרו להם הר גריזים:

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