Jerusalem Talmud Nedarim 3:6

משנה: הַנּוֹדֵר מִיּוֹרְדֵי הַיָּם מוּתָּר בְּיוֹשְׁבֵי הַיַּבָּשָׁה מִיּוֹשְׁבֵי הַיַּבָּשָׁה אָסוּר בְּיוֹרְדֵי הַיָּם. שֶׁיּוֹרְדֵי הַיָּם בִּכְלָל יוֹשְׁבֵי הַיַּבָּשָׁה. לֹא כָאֵילּוּ שֶׁהוֹלְכִין מֵעַכּוֹ לְיָפוֹ אֶלָּא מִי שֶׁדַּרְכּוֹ לְפָרֵשׁ. MISHNAH: One who makes a vow¹²²A “vow away from X” is always a vow that all of X’s property should be considered qorbān by the maker of the vow, who then is forbidden any use of X’s property and may not receive any favors from him. away from the seafaring men is permitted the dwellers on dry land; from the dwellers on dry land he is forbidden the seafaring men¹²³I. e., also the seafaring men. because the seafaring men are part of the dwellers on dry land. [One speaks] not of those who go from Acco to Jaffa but those who frequently take to the sea.

הלכה: הַנּוֹדֵר מִיּוֹרְדֵי הַיָּם כול׳. שֶׁלֹּא תֹאמַר. אֵילּוּ הַהוֹלְכִים מֵעַכּוֹ לְיָפוֹ אֶלָּא בְּמִי שֶׁדַּרְכּוֹ לְפָרֵשׁ. מִיּוֹשְׁבֵי הַיַּבָּשָׁה אָסוּר בְּיוֹרְדֵי הַיָּם. וְלֹא סוֹף דָּבָר אֶלָּא כְגוֹן אֵילּוּ הַהוֹלְכִין מֵעַכּוֹ לְיָפוֹ אֶלָּא בְּמִי שֶׁדַּרְכּוֹ לְפָרֵשׁ. וְלֹא מִיּוֹשְׁבֵי הַיַּבָּשָׁה נָדַר. הָדָא אָֽמְרָה שֶׁיּוֹרְדֵי הַיָּם בִּכְלָל יוֹשְׁבֵי הַיַּבָּשָׁה. נָדַר מִיּוֹרְדֵי הַיָּם. לְאַחַר שְׁלֹשִׁים יוֹם נַעֲשׂוּ בְּנֵי יַבֶּשֶׁת. תַּפְלוּגְתָא דְּרִבִּי יִשְׁמָעֵאל וְרִבִּי עֲקִיבָה. דְּרִבִּי יִשְׁמָעֵאל אָמַר. אַחַר הַנֶּדֶר. וְרִבִּי עֲקִיבָה אוֹמֵר. אַחַר הָאִיסָּר. וּבְאִילֵין טַלְייָתָא צְרִיכָה. HALAKHAH: “One who makes a vow away from the seafaring men,” etc. That you should not say, not from those who go from Acco to Jaffa but those who frequently take to the sea. “From the dwellers on dry land he is forbidden the seafaring men,” not only those who go from Acco to Jaffa but even those who frequently take to the sea. But did he not make a vow regarding the dwellers on dry land? This implies that the seafaring men are part of the dwellers on dry land¹²⁷In the words of the Babli, 30b, “every seafaring man will eventually reach land.”. If he made a vow away from the seafaring men after thirty days but [a certain mariner] became a land dweller, there is a dispute between Rebbi Ismael and Rebbi Aqiba¹²⁸The problem is compared to that of Halakhah 11:9 (Babli 89a) dealing with a widow who vowed to be a nezirah after 30 days and before the 30 days elapsed she married. R. Ismael holds that the time of the vow is determining, and since she made the vow while on her own, the husband cannot dissolve her vow even though it will start to become active only during marriage. He will hold that any mariner who became a land dweller within 30 days of the vow is forbidden since he was a mariner at the moment the vow was made. R. Aqiba holds that the moment the vow becomes active is determining. Therefore, he holds that the husband can dissolve his wife’s vow and in the case of a vow against mariners, the person who became a dweller on dry land before the vow was activated is permitted.. For Rebbi Ismael says, after the vow, and Rebbi Aqiba says, after the prohibition. And about children it is a problem¹²⁹All commentators identify טלייתא with תלייתא “people going on pleasure trips.” This procedure has no basis. טליא only means “boy, young man”. Since minors are subject to their parents’ will, is a boy who is taken on a sea trip automatically a mariner or becomes a mariner in halakhic sense only when he enters a seagoing vessel of his own will?.