משנה: הַנּוֹדֵר מֵרוֹאֵי הַחַמָּה אָסוּר אַף בְּסוּמִין שֶׁלֹּא נִתְכַּװֵן זֶה אֶלָּא לְמִי שֶׁהַחַמָּה רוֹאָה אוֹתוֹ. הַנּוֹדֵר מִשְּׁחוֹרֵי הָרֹאשׁ אָסוּר בַּקֵּרְחִין וּבְבַעֲלֵי שֵׂיבוֹת וּמוּתָּר בַּנָּשִׁים וּבַקְּטַנִּים שֶׁאֵין נִקְרָאִין שְׁחוֹרֵי רֹאשׁ אֶלָּא אֲנָשִׁים. הַנּוֹדֵר מִן הַיִּלּוֹדִים מוֹתָּר בַּנּוֹלָדִים. מִן הַנּוֹלָדִים רִבִּי מֵאִיר מַתִּיר אַף בַּיִּלּוֹדִים. וַחֲכָמִים אוֹמְרִים לֹא נִתְכַּװֵן זֶה אֶלָּא בְמִי שֶׁדַּרְכּוֹ לְהִװָלֵד. MISHNAH: One who makes a vow away from those who see the sun is also forbidden the blind since he intended only that seen by the sun124Cf. Ecclesiastes.7.11">Eccl. 7:11..
One who makes a vow away from those who see the sun is also forbidden the blind since he intended only that seen by the sun124Cf. Ecclesiastes.7.11">Eccl. 7:11..
One who makes a vow away from those who will be born139The Nedarim.30b">Babli, 30b, switches the meanings between ילודים and נולדים. However, the Halakhah here confirms the translation as given; which is also confirmed by biblical usage; in Exodus.1.22">Ex. 1:22 יִלּוֹד clearly means “will be born”. is permitted those who are already born. From those who are born, Rebbi Meïr permits even those who will be born, but the Sages say, he intended only those in whose nature it is to be born.
הלכה: הַנּוֹדֵר מִן הַיִּלּּוֹדִים כול׳. מַאי טַעֲמָא דְּרִבִּי מֵאִיר. וְעַתָּה שְׁנֵי בָנֶיךָ הַנּוֹלָדִים לְךָ. וּכְבָר נוֹלְדוּ. מַאי טַעֲמָא דְּרַבָּנִין. הִנֵּה בֶּן נוֹלַד לְבֵית דָּוִד יֹאשִׁיָּהוּ שְׁמוֹ. וְעַדַּיִין לֹא נוֹלַד. HALAKHAH: “One who makes a vow away from those who will be born,” etc. What is Rebbi Meïr’s reason? “And now your two sons born to you143Genesis.48.5">Gen. 48:5.”, and they already were born. What is the Sages’ reason? “Lo, a son is born to the House of David, Josiah his name,1441K. 13:2.” and he was not yet born.