Nedarim 13 - November 7, 13 Cheshvan

Study Guide Nedarim 13 The Gemara rejects the possibility of the answer to Rami bar Hama’s question (about whether a vow that was attached to the meat of a peace offering applies to the object as it is now or as it was previously) is a tannaitic debate (the case of a firstborn animal). The debate about the firstborn is due to a difference in perspective of the firstborn – is it considered a vowed item or a forbidden item? A braita says that if one used any language relating to a sacrifice, if one finishes with the words, “that I will eat from you,” it is forbidden, “that I will not eat from you,” it is permitted. The braita seems to follow Rabbi Meir, however, it also seems not to follow Rabbi Meir’s position. How is this resolved? The Mishna discusses more languages of sacrifices that Rabbi Meir and Rabbi Yehuda debate. The Gemara raises some questions about Rabbi Meir’s positions in light of his opinion in other places and then resolves the difficulties. If one says to another that one’s mouth is konam from speaking to the other, or one’s hands will be konam to not produce anything for the other or one’s legs are konam from walking with the other, the vow is valid. How can this be reconciled with a braita that states the differences between vows and oaths and states that vows do not apply to non-tangible items? The Mishna says that if one takes a vow and says that something is forbidden like a forbidden item such as non-kosher food or something used for idol worship, it is not a valid vow. If one forbid’s one’s wife from deriving benefit from him by saying “like my mother is forbidden to me,” even though it is not a valid vow, he must go to a chacham to annul the vow by a petach, by explaining that had he known…, he never would have taken the vow. This is used as a preventative method so that he doesn’t take vows like this again. According to whose opinion does the Mishna follow?