משנה: לֹא חוּלִים לֹא אוֹכַל לָךְ לֹא כָשֵׁר לֹא דְכִי טָהוֹר וְטָמֵא נוֹתָר וּפִיגּוּל אָסוּר. כְּאִמְרָא כַּדִּירִיים כָּעֵצִים כָּאִישִּׁים כַּמִּזְבֵּחַ כַּהֵיכָל כִּירוּשָׁלֵם נָדַר בְּאֶחָד מִכָּל מְשַׁמְּשֵׁי הַמִּזְבֵּחַ אַף עַל פִּי שֶׁלֹּא הִזְכִּיר קָרְבָּן הֲרֵי זֶה נָדַר בְּקָרְבָּן. רִבִּי יְהוּדָה אוֹמֵר הָאוֹמֵר יְרוּשָׁלֵם לֹא אָמַר כְּלוּם. MISHNAH: Not profane I shall not eat from yours, not usable, not pure, pure, or impure, leftover, or mushy, is forbidden. Like a sheep, like the storage places, like wood, like altar gifts, like the altar, like the Temple, like Jerusalem. If one made a vow by one of the serving pieces of the altar even though he did not mention “sacrifice”, it is as if he made a vow by the sacrifice. Rebbi Jehudah says, he who says “Jerusalem” did not say anything126The Mishnah enumerates substitute terms for qorbān in making an oath which forbids the use of certain things to the maker of the vow. Most details are explained in the Halakhah. “Leftover” are the leftovers of a valid sacrifice after the time allotted for its consumption; this is forbidden both as a sacrifice and as leftover. “Mushy” is the biblical term for a sacrifice which was brought from the start with the idea that it should be eaten out of its time and/or its place. This also is doubly forbidden.
An extended list of substitute expressions is in the Tosephta, 1:3 (partially quoted in the Nedarim.13a">Babli, 13a)..
הלכה: לֹא חוּלִין לֹא אוֹכַל לָךְ כול׳. הָא מַה דָנָא אֲכִיל מִן דִּידָךְ לָא יְהוּ חוּלִין אֶלָּא קָרְבָּן. HALAKHAH: “Not profane I shall not eat from yours,” etc. That which I would eat from you shall not be profane but a sacrifice127The same explanation in the Nedarim.11a">Babli, 11a..
לֹא כָשֵׁר לִי אֶלָּא לַמִּזְבֵּחַ. “Not usable” for me but it is for the altar.
לֹא דְכִי לִי אֶלָּא לַמִּזְבֵּחַ. “Not pure,” for me but it is for the altar.
טָהוֹר לַמִּזְבֵּחַ וְלֹא לִי. “Pure,” for the altar but not for me.
טָמֵא לִי וְלֹא לַמִּזְבֵּחַ. כָּשֵׁר וְדָכִי מִטָּהוֹר וְטָמֵא. לֹא כָשֵׁר לֹא דְכִי מִלְּטָהֵר וְטָמֵא. “Impure,” for me but [pure] for the altar.
פִּיגּוּל. לֹא שַׁנְייָה. הִיא פִיגּוּל שֶׁלָּעוֹלָה הִיא פִיגּוּל שֶׁלִּשְׁלָמִים. נוֹתָר שֶׁלָּעוֹלָה הָיָה לוֹ שְׁעַת כּוֹשֶׁר. נוֹתָר שֶׁלִּשְׁלָמִים לֹא הָיָה לוֹ שְׁעַת כּוֹשֶׁר. אָמַר הֲרֵי עָלַי כַּנּוֹתָר שֶׁלִּשְׁלָמִים מָהוּ. “Mushy”. There is no difference whether mushy for an elevation offering or mushy for a well-being offering128The elevation offering is totally burned on the altar; no part of it is eaten. Nevertheless, there is a time limit on the sacrifice; it must be burned on the altar during the day it was slaughtered and the following night. If the blood was received by the officiating Cohen with the idea of burning the sacrifice the next day, the sacrifice itself becomes forbidden as mushy. The well-being offering can be eaten for two days and the intervening night or, for a thanksgiving offering, the day and the following night; but if its blood is brought to the altar with the idea of eating from the sacrifice when mushy, immediately it is permanently forbidden.. The leftover of an elevation offering [never]129It seems that the scribe switched “had” and “did not have” between elevation and well-being offerings. Since the elevation offering never was permitted to anybody, it was forbidden to use it while it was a sacrifice and it remained forbidden as leftover after its time had expired. Therefore, “leftover from an elevation sacrifice” is a thing which is permanently forbidden. Used in a vow formula it implies permanent prohibition. had a time when it was usable, the leftover of an elevation offering (never) had a time when it was usable130Since a well-being offering can be eaten for some time by the offerer and his family and the prohibition of “leftover” is one after the fact, if somebody refers to food as “leftover from a well-being offering” it is unclear whether one refers to the time it was permitted or when it was forbidden. The Nedarim.12a">Babli (12a) takes it for granted that “leftover” as object of a vow can only refer to leftover from an elevation offering, implicitly answering the open question of the Yerushalmi.. If he said, this is for me as a leftover of a well-being offering, what is it?
כְּאִימְרָא. רִבִּי יוֹחָנָן אָמַר. כְּאִימָּר תְּמִידָא. תַּמָּן אָֽמְרִין. כִּװְלַד חַטָּאת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. כְּאֵילוֹ שֶׁלְּאַבְרָהָם אָבִינוּ. תַּנֵּי רִבִּי חִייָה מְסַייֵעַ לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. כְּאִימְרָא דְלָא יְנַק מִן יוֹמוֹהִי. עַל דַּעְתִּין דְּרַבָּנִין דְּתַמָּן נִיתְנֵי. כָּעֲזָרָה. אָמַר רִבִּי אָבִין. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ נִיתְנֵי. כְּקָרְבְּנוֹת הַמִּזְבֵּחַ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיתְנֵי. כְּדִישׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְנוֹרָה. “Like a sheep.” Rebbi Joḥanan said, like the sheep of the daily offering131The most common sacrifice, a natural substitute for qorbān. In that case, one should read כָּאִימְרָא. The statements are quoted in Gen. rabba56(14).. There, they say, like the young of a purification offering132The purification offering of a common person is a female animal. If she gives birth after dedication, the lamb is totally forbidden; it cannot be used for anything and nothing can be done for it. What the rabbis there (Babylonia) assert is that a substitute for qorbān can be something which is forbidden even to the altar (and so could be considered as the opposite of qorbān). This opinion is not mentioned in the Babli.. Rebbi Simeon ben Laqish said, like our father Abraham’s ram133Ber. 22:13. This was a sacrifice on an altar; one reads כְּאִימְרָא.. What Rebbi Ḥiyya134In Gen. rabba, this is attributed to Bar Qappara. In one opinion, the ram was created at the end of the Sixth Day of Creation [Mishnah Abot 5(9)]. stated supports Rebbi Simeon ben Laqish: Like a sheep which never suckled. Following the opinions of the rabbis there, one could state: Like the Temple courtyard135This also is forbidden for profane use and is not a sacrifice.. Rebbi Abin said, following the opinion of Rebbi Simeon ben Laqish one could state: Like the sacrifices on the altar136See next paragraph.. Rebbi Yose ben Abun said, following Rebbi Joḥanan one could state: Like the cleansing of the inner altar and the candelabra137This really refers to the statement that one may make a vow by referring to the serving pieces of the altar. R. Joḥanan prefers that one make the vow by something which is served daily..
כַּדִּירִיִים. כְּדִירִים שֶׁלָּעֵצִים. כְּדִירִיִים שֶׁלַּקָּרְבָּנוֹת. כָּעֵצִים. כִּשְׁנֵי גֵּיזֵירֵי עֵצִים. כָּאִישִּׁים. כְּשַׁלְהָבִיּוֹת שֶׁלָּאֵשׁ. כַּמִּזְבֵּחַ. כְּקָרְבְּנוֹת הַמִּזְבֵּחַ. כָּהֵיכָל. כְּקָרְבְּנוֹת הַהֵיכָל. כִּירוּשָׁלֵם. כְּקָרְבְּנוֹת יְרוּשָׁלֵם. “Like the storage places,” like the storage places of wood, like the storage places of sacrificial animals138The storage place for altar wood was in the Temple courtyard, where wood was checked for worms (Mishnah Middot 2:5). The holding area for the animals was outside the Temple on the Temple Mount, where animals were checked for blemishes.. “Like wood,” like the two logs139The logs needed to burn on them the daily sacrifice, Yoma 2:4:1-4" href="/Jerusalem_Talmud_Yoma.2.4.1-4">Mishnah Yoma 2:5.. “Like altar gifts,” like the flame of the fire140Everywhere in talmudic literature, אִשֶּׁה is derived from the root אֵשׁ “fire”. But fire is not anything a vow can fall on. The same problem arises with the last three terms which cannot represent qorbān, but only the place of the qorbān.. “Like the altar,” like the sacrifices on the altar. “Like the Temple hall,” like the sacrifices in the Temple hall141The daily incense and the blood of those special sacrifices whose blood has to be sprinkled on the incense altar.. Like Jerusalem,” like the sacrifices in Jerusalem.
נָדַר בְּאֶחָד מִכָּל מְשַׁמְּשֵׁי מִזְבֵּחַ. כְּגוֹן כַּף וּמַחְתָּה וּמִזְרָק. “If one made a vow by one of the serving pieces of the altar,” e. g., cup142To catch the blood at the moment of slaughter., shovel143For incense., and pouring cup.
רִבִּי יוּדָה אוֹמֵר. הָאוֹמֵר כִּירוּשָׁלֵם לֹא אָמַר כְּלוּם. שֶׁלֹּא נִתְכַּװֵן זֶה אֶלָּא לָעֵצִים וְלָאֲבָנִים שֶׁבָּהּ. כַּתּוֹרָה. הֲרֵי זֶה מוּתָּר. כִּקְדוּשַׁת תּוֹרָה כַּכָּתוּב בָּהּ. הֲרֵי זֶה אָסוּר כַּקָּרְבָּנוֹת הַכְּתוּבִין שֶׁבָּהּ. אִית תַּנָּיֵי תַנֵּי. כַּתּוֹרָה וְכַכָּתוּב בָּהּ. הֲרֵי זֶה מוּתָּר. רִבִּי אָבִין בַּר כַּהֲנָא אָמַר. דְּרִבִּי שְׁמְעוֹן הִיא. אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי שִׁמְעוֹן נִמְצָא שֶׁאֵין בְיָדוֹ חִיטִּין וּפָטוּר עַל הַשְּׁאָר. אָמַר רִבִּי יוֹסֵי. דִּבְרֵי הַכֹּל הִיא. כַּתּוֹרָה. כִּקְדוּשַׁת תּוֹרָה. כַּכָּתוּב בָּהּ. כִּקְדוּשַׁת כְּתוּבַיָּא. “Rebbi Jehudah says, he who says ‘like Jerusalem’144This is a reformulation of the Mishnah. According to the Nedarim.11a">Babli, 11a, according to the Tanna of the Mishnah, R. Jehudah would accept “like Jerusalem” as a qorbān formula. There is no hint of this in the Yerushalmi. did not say anything,” since this one intended to refer only to its wood and stones145Which are permitted.. “Like the Torah,” that is permitted146Tosephta 1:4, Nedarim.14b">Babli 14b.. “Like the sanctity of the Torah, like what is written in it,” that is forbidden146Tosephta 1:4, Nedarim.14b">Babli 14b. like the sacrifices written in it. There are Tannaїm who state, “like the Torah and what is written in it,” is permitted. Rebbi Abin bar Cahana said, that is Rebbi Simeon’s, as Rebbi Joḥanan said, by the words of Rebbi Simeon, if it turns out that he had no wheat, he is free also for the rest147This refers to the discussion in Šebuot 5:4. A (who has no witnesses and no documents to prove his case) says to B, give me the wheat, barley, and spelt which you hold for me. B says, I have nothing of yours. A says to B, swear that you have no wheat, barley, and spelt of mine, and B says Amen. If it turns out that he swore falsely, he is guilty of one crime. R. Simeon says, if he swore correctly about the wheat, he cannot be prosecuted for swearing falsely about barley and spelt since an oath (and a vow) which is partially voided is totally voided.. Rebbi Yose said, it is everybody’s opinion. “Like the Torah”, like the sanctity of the Torah. “Like what is written in it,” like the sanctity of the verses148Since the second opinion is treated second and at length, it is the opinion accepted in the Yerushalmi, in contrast to the Babli..