משנה: קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם הַיּוֹם אֵינוֹ אָסוּר אֶלָּא עַד שֶׁתֶּחְשַׁךְ. שָׁבָּת זוֹ אָסוּר בְּכָל־הַשַּׁבָּת וְשַׁבָּת שֶׁעָֽבְרָה. חֹדֶשׁ זֶה אָסוּר בְּכָל־הַחֹדֶשׁ וְרֹאשׁ חֹדֶשׁ שֶׁלָּבֹא. שָׁנָה זוֹ אָסוּר בְּכָל־הַשָּׁנָה וְרֹאשׁ הַשָּׁנָה לֶעָתִיד לָבוֹא. שָׁבוּעַ זֶה אָסוּר בְּכָל־הַשָּׁבוּעַ וּשְׁבִיעִית שֶׁעָֽבְרָה. וְאִם אָמַר יוֹם אֶחָד שַׁבָּת אַחַת חֹדֶשׁ אֶחָד שָׁנָה אַחַת אָסוּר מִיּוֹם לְיוֹם. MISHNAH: ‘A qônām that I shall not taste wine today,’ he is forbidden only until nightfall1The Tanna will not include the night with the day.. ‘This week’, he is forbidden the entire week; the Sabbath belongs to the past2If he makes a vow not to drink wine this week, he is forbidden until after the coming Sabbath day since the Sabbath is the end of the week.. ‘This month’, he is forbidden the entire month; the day of the New Moon belongs to the future3If he makes a vow not to drink wine this month he is permitted wine the first day of the New Moon.. ‘This year’, he is forbidden the entire year; New Year’s Day belongs to the future. ‘This Sabbatical period’, he is forbidden the entire Sabbatical period4The period of 7 years including the next Sabbatical year.; the Sabbatical year belongs to the past.
But if he said, one day, one week, one month, one year, he is forbidden from day.5If he vows to abstain from wine for one day, he has to abstain for 24 hours from the moment of the vow. One week is counted as 7 times 24 hours from the moment of the vow, a year is from day and hour of the vow to the same day, same hour, of the next year.
הלכה: קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם הַיּוֹם כול׳. הָא מִשֶּׁחֲשֵׁיכָה מוּתָּר. לֵית הָדָא פְלִיגָא עַל רִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר. הִילְּכוּ בִנְדָרִים אַחַר לְשׁוֹן בְּנֵי אָדָם. לֵית אוֹרְחֵיהּ דְּבַר נָשָׁא מֵימַר לְחַבְרֵיהּ בְּרוּמְשָׁא. לֹא טְעָמִית כְּלוּם רֻמְשִׁית. וְאָמַר. אֶתְמוֹל. אֱמוֹר דְּבַתְרָה וְהוּא פְלִיגָא. לֵית אוֹרְחֵיהּ דְּבַר נָשָׁא מֵימַר לְחַבְרֵיהּ בְּצַפְרָא. לֹא טְעָמִית כְּלוּם רוּמְשִׁית. מֵימוֹר. יוֹם דֵּין הוּא. לֵית הוּא פְלִיגָא. יוֹם זֶה מִשַּׁבָּת זוֹ וְשַׁבָּת זוֹ מִיּוֹם זֶה. יוֹם זֶה מֵהַיּוֹם. כְּמָאן דָּמַר. הִילְּכוּ בִנְדָרִים אַחַר לְשׁוֹן בְּנֵי אָדָם. בְּרַם הָכָא כְּמָאן דָּמַר. הִילְּכוּ בִנְדָרִים אַחַר לְשׁוֹן תּוֹרָה. אָמַר רִבִּי יוֹנָה בוֹצְרַייָא. כֵּן אוֹרְחֵיהּ דְּבַר נָשָָׁא מֵימַר לְחַבְרֵיהּ. סוֹבֵר לִי הָדֵין יוֹמָא. HALAKHAH: “ ‘A qônām that I shall not taste wine today,’ ” etc. This implies that he is permitted at nightfall6This seems to be obvious from the Mishnah. But in the Nedarim.60a">Babli, 60a, Rav Jeremiah bar Abba requires that a rabbi give permission to drink wine after nightfall. The statement here has to be read as rejection of that opinion.. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, in matters of vows one follows common usage? It is not usual that a man should say to another in the evening, I did not eat until evening. Would he say, yesterday7In the evening, he does not refer to the daylight hours as “yesterday”. Therefore, he should be forbidden wine until he goes to sleep.? Refer to the following and it does disagree: It is not usual that a man should say to another in the morning, I did not eat in the evening. Would he say, the same day8This is the same argument in the reverse. A person before sunrise will refer to the evening hours of the same night as “yesterday”. Therefore, the evening hours of the preceding day belong to that day in popular conscience.? Does the following not disagree? This day from this week, or this week from this day9Since everybody agrees that a week consists of 7 times 24 hours, and it consists of 7 days, it should be obvious that a day in vows should be 24 hours and the distinction made between Nedarim 8:1:1" href="/Jerusalem_Talmud_Nedarim.8.1.1">Mishnaiot 1 and 2 seems to have no basis.? What is the difference between “this day” and “today”? That is, following the opinion that in matters of vows one follows common usage. But here, one follows the opinion that in matters of vows one follows biblical usage10Which in the story of Creation defines a day by a night followed by daylight.. Rebbi Jonah from Bostra said, it is the way of people to say to another, bear with me this day11He asks him to work with him during daytime only. There is an acceptation of “day” in the vernacular which refers to daytime only.
For this meaning of the root סבר cf. Baba Batra 2:1 (13b line 31)..
תַּמָּן תַּנִּינָן. עַד רֹאשׁ אֲדָר עַד רֹאשׁ אֲדָר הָרִאשׁוֹן. עַד סוֹף אֲדָר עַד סוֹף אֲדָר הָרִאשׁוֹן. הָדָא אָֽמְרָה. נִיסַן רֹאשׁ הַשָּׁנָה לִנְדָרִים. תִּשְׁרֵי רֹאשׁ הַשָּׁנָה לִנְדָרִים. שֶׁלֹּא תֹאמַר. יַעֲלֶה רֹאשׁ חוֹדֶשׁ אֲדָר תַּחַת אֶלּוּל וִיהֵא מוּתָּר בְּאֶלּוּל. לְפוּם כֵּן צָרַךְ מֵימַר. אָסוּר בָּהּ וּבְעִיבּוּרָהּ. There12Nedarim 8:6:1" href="/Jerusalem_Talmud_Nedarim.8.6.1">Mishnah 7: “ ‘A qônām that I shall not taste wine this year,’ he is forbidden the year and [an eventual] intercalary month. ‘Until the beginning of Adar,’ until the beginning of the First Adar. ‘Until the end of Adar,’ until the end of the First Adar.” The main argument is about the first part of the Mishnah., we have stated: “Until the beginning of Adar, until the beginning of the First Adar. Until the end of Adar, until the end of the First Adar13Even in an intercalary year, when the Second Adar is added as the 13th month, “Adar” without a qualifier means only the month of First Adar which is part of every year. [Nedarim 8:5:4-6:3" href="/Jerusalem_Talmud_Nedarim.8.5.4-6.3">Halakhah 7 and the Nedarim.63">Babli (63a/b), supported by the Tosephta (4:7), qualify this statement to apply only if the person making the vow did not know that the year would have a second Adar. If he knew, the vow would extend to Second Adar.].” Does this imply that Nisan is the beginning of the year as far as vows are concerned14Cf. Mishnah Roš Haššanah 1:1. Nisan is biblically counted as the first month and Tishre as the seventh, but in Second Temple practice the year always started in the fall with the first day of Tishre. One does not discuss here the problem of the several calendars of the monarchical period.
Since the Mishnah states that “he is forbidden during the year and its intercalary month”, it seems that the year must be counted from Nisan since, if it were counted from Tishre, the intercalary month would be in the middle of the year and it should be obvious that the person imposes a continuous prohibition on himself.? Tishre is the beginning of the year as far as vows are concerned. That you should not say, the beginning of Adar should compensate for Ellul and he would be permitted in Ellul15If a person said, I shall not drink wine for a year, it would imply a prohibition for 12 months. But since he said, this year, the prohibition lasts either 12 or 13 months, as the case may be. The statement of the intercalary month is made to underline the difference between “a year” of twelve months and “this year” of possibly 13 months. If somebody says on New Year’s Day of an intercalary year that he will not drink wine for a year, he will in effect be permitted to drink wine on the first of the coming Ellul. But for this year, he has to observe the additional intercalary month without compensation.; therefore, it was necessary to say that “he is forbidden it and its intercalary [month]”.
אִם אָמַר יוֹם אֶחָד שַׁבָּת אַחַת חוֹדֶשׁ אֶחָד שָׁנָה אַחַת שָּׁבוּעַ אֶחָד אָסוּר מִיּוֹם לְיוֹם. מֵעֵת לְעֵת. תַּנֵּי מֵעֵת לְעֵת. “If he said, one day, one week, one month, one year, one Sabbatical period, he is forbidden from day to day.” From hour to hour16To the same time on the next day (or day of the next week, next month, next year). It then is stated that a baraita parallels the Mishnah, explicitly mentioning “from hour to hour.”. It was stated, from hour to hour.
רִבִּי אָחָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶן חֲנִינָה. אָסוּר לְאָדָם לְהִתְעַנּוֹת עַד שֵׁשׁ שָׁעוֹת בַּשַּׁבָּת. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָֽמְרָה כֵן. הָיוּ מִתְעַנִּין וְיָֽרְדוּ לָהֶן גְּשָׁמִים. קוֹדֶם חַצּוֹת לֹא יַשְׁלִימוּ. עַד כְּדוֹן צַפְרָא הוּא. אַחַר חַצּוֹת יַשְׁלִימוּ. שֶׁכְּבָר עָבַר רוּבּוֹ שֶׁלַּיּוֹם בִּקְדוּשָׁה. 17This text is from Ta‘aniot 3:13. Rebbi Aḥa, Rebbi Abbahu, in the name of Rebbi Yose ben Ḥanina: On the Sabbath, a person is forbidden to fast until the sixth hour18Since it says (Isaiah.58.13">Is. 58:13): “You shall call the Sabbath a delight”, one is forbidden to fast on the Sabbath (except if the Sabbath is preempted by the Day of Atonement). As R. Yose states, the Mishnah in Ta‘aniot (3:13) states that a person who fasted for more than half the day is required to fast the entire day. The day between sunrise and sunset is divided into 12 equal hours with noon being the end of the sixth hour (disregarding the equation of time). At the equinox, these hours are the constant hours, l/24th of a day. Since a person fasting until noon then would have to fast the entire day, he may not fast until noon on the Sabbath.. Rebbi Yose said, a Mishnah states this19Ta‘aniot 3:13, speaking of a fastday proclaimed in a year of draught, position of R. Eliezer. (The anonymous majority requires a full day of a fast for rain if the rain started to fall during daytime.): “If they fasted when it started to rain, before noon they should not finish,” because until then it is morning; “after noon they should finish,” since most of the day already was spent in holiness.
מִילְתֵיהּ דְּרִבִּי יוֹחָנָן אָֽמְרָה. מִתְעַנִּין שָׁעוֹת. דְּרִבִּי יוֹחָנָן אָמַר. הֲרֵינִי בְּתַעֲנִיתִי עַד דְּחָסַל פִּירְקִי. עַד דְּנֶיחְסַל פַּרָשָׁתִי. מִילְתֵיהּ דְּרִבִּי יוֹנָה אָֽמְרָה. מִתְעַנִּין שָׁעוֹת. רִבִּי יוֹנָה הֲוָה בְצוֹר וְשָׁמַע דִּדְמָךְ בְּרֵיהּ דְּרִבִּי יוֹסֵי. אַף עַל גַּב דְּאָכַל גּוּבְנָה וְשָׁתָא מַיָא אַסְקֵיהּ צוֹם כָּל־הַהוּא יוֹמָא. מִילְתֵיהּ דְּרַב אָֽמְרָה. מִתְעַנִּין שָׁעוֹת. דְּרַב אָמַר. לוֹוֶה אָדָם תַּעֲנִיתוֹ וּפוֹרֵעַ. אָמַר לֵיהּ שְׁמוּאֵל. וְכִי נֵדֶר הוּא זֶה. נָדַר לְהִתְעַנּוֹת וְשָׁכַח וְאָכַל כְּזַיִת אִיבֵּד תַּעֲנִיתוֹ. רִבִּי בָּא בְשֵׁם רַבָּנִין דְּתַמָּן. וְהוּא שֶׁאָמַר יוֹם סְתָם. הָא אִם אָמַר יוֹם זֶה מִתְעַנֶּה וּמַשְׁלִים. לֹא אָמַר אֶלָּא אָכַל. הָא טָעַם לֹא. רִבִּי בָּא חֲסִידָא בְשֵׁם רִבִּי זְעִירָא. הָדָא מַטְעַמִּיתָה אֵין בָּהּ לֹא מִשּׁוּם בְּרָכָה וְלֹא מִשּׁוּם גֶּזֶל וְלֹא מִשּׁוּם דְּמַאי וְלֹא מִשּׁוּם הֶפְסֵק תַּעֲנִית. The words of Rebbi Joḥanan imply that one may fast for hours20In both Talmudim, not eating is counted as a private fast only if the person fasting undertook the fast by a vow or its equivalent. From the example of R. Joḥanan it follows that the Yerushalmi accepts as valid a vow to fast a certain time, even if the person did eat before and will eat after the fast during daylight. It is possible that R. Jonah held that a fast can be vowed in the middle of the day, on condition that one abstain from food for the remainder of the day. The Taanit.11b-12a">Babli (Ta‘anit 11b/12a) seems to accept only fasts that cover the entire daylight hours of a day. The only “fast by hours” accepted in the Babli is one where a person did not eat breakfast and in the middle of the day decides to vow to spend the remainder of the day fasting (cf. Maimonides Ta‘aniot 1:13 and its commentaries.), for Rebbi Joḥanan said, I shall fast until I finish studying this chapter, until I finish studying this text. The words of Rebbi Jonah imply that one may fast for hours, for Rebbi Jonah was in Tyre when he heard that Rebbi Yose’s son had died. Even though he had eaten cheese and drunk water, he finished that day fasting. The words of Rav imply that one may fast for hours, for Rav said, one may borrow his fast day and pay back21In the Taanit.12b">Babli, Ta‘anit 12b, this refers only to fasting full days, that one may transfer the obligation of a private fast to another date.. Samuel said to him, is that a vow22It depends on the terms of the vow. If “a day” of fast was vowed, Samuel will agree with Rav. If “this day” was vowed and the person can no longer stand his hunger, Samuel will send him to a rabbi to dissolve the vow. In the Taanit.12b">Babli, Ta‘anit 12b, Samuel agrees with Rav in the case the person fasting can no longer stand his hunger. [The Taanit.12b">Babli, (Ta‘anit 12b, S̄abbat 11a), disallows the statement of Rav in case of a fast to avert the consequences of a bad dream.]? If he had vowed to fast but forgot and ate the volume of an olive, he lost his fast day. Rebbi Abba in the name of the rabbis there23In Babylonia.: That is, if he said simply “a day”. But if he said “this day”, he has to continue fasting until the end. He spoke only of eating; that excludes tasting24Consuming less than the volume of an average olive is not called “eating”.. Rebbi Abba Ḥasida in the name of Rebbi Ze‘ira: Tasting does not create obligations of benediction25There is no obligation of a benediction for tasting a small amount; cf. Berakhot 6:1:2" href="/Jerusalem_Talmud_Berakhot.6.1.2">Berakhot 6:1, Note 5. A shortened version of the statement is a baraita in the Berakhot.14a">Babli, Berakhot 14a., robbery26Taking such a small amount from somebody else is not robbery. (Cf. Demay 3:2, Note 56)., nor of demay27Even the most scrupulous may taste food from a person suspected of not tithing., nor of the interruption of a fast day.
יָחִיד שֶׁגָּזַר עָלָיו תַּעֲנִית אוֹכֵל וְשׁוֹתֶה מִשֶּׁחֲשֵׁיכָה. וְאִם אָמַר. בְּתַעֲנִית צִיבּוּר. אוֹכֵל וְשׁוֹתֶה מִבְּעוֹד יוֹם. נָדַר לְהִתְעַנּוֹת וְנִמְצְאוּ יָמִים טוֹבִים וְשַׁבָּתוֹת. לוֹקֶה וְאֵינוֹ צָרִיךְ הֵיתֵר חָכָם. נָדַר לְהִתְעַנּוֹת וְנִמְצְאוּ יָמִים הַכְּתוּבִין בִּמְגִילַּת תַּעֲנִית. רִבִּי חִזְקִיָּה רִבִּי יוּדָן רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִייָה בַּר בָּא. חַד אָמַר. מִתְעַנֶּה וְאֵינוֹ מַשְׁלִים. וָחָרָנָה אָמַר. לוֹקֶה וְאֵינוֹ צָרִיךְ הֵיתֵר חָכָם. הָדָא דְאַתְּ אֲמַר עַד שֶלֹּא בָֽטְלָה מְגִילַּת תַּעֲנִית. אֲבָל מִשֶּׁבָּֽטְלָה מְגִילַּת תַּעֲנִית בָּֽטְלוּ כָל־אֵילּוּ. רִבִּי חֲנַניָה וְרִבִּי יוֹחָנָן תְּרֵיהוֹן אָֽמְרֵי. בָּֽטְלָה מְגִילַּת תַּעֲנִית. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. בָּֽטְלָה מְגִילַּת תַּעֲנִית. אָמַר רִבִּי יוֹחָנָן. אֶמֶשׁ הָיִיתִי יוֹשֵׁב וְשׁוֹנֶה מַעֲשֶׂה שֶׁגָּֽזְרוּ תַעֲנִית בַּחֲנוּכָּה בְלוֹד. וְאָעַל רִבִּי אֱלִיעֶזֶר וְסִיפֵּר וְרִבִּי יְהוֹשֻׁעַ וְרָחַץ. אָמַר לָהֶן רִבִּי יְהוֹשֻׁעַ. צְאוּ וְהִתְעַנּוּ עַל מַה שֶׁהִתְעַנִּיתֶם. וְאַתְּ אֲמַר. בָּֽטְלָה מְגִילַּת תַּעֲנִית. אָמַר רִבִּי אַבָּא. אַף עַל גַּב דְּתֵמַר בָּֽטְלָה מְגִילַּת תַּעֲנִית. חֲנוּכָּה וּפוּרִים לֹא בָֽטְלוּ. מִילֵּיהוֹן דְּרַבָּנִין אָֽמְרִין. בָּֽטְלָה מְגִילַּת תַּעֲנִית. רִבִּי יוֹנָתָן צִייֵם כָּל־עֲרוֹבַת רֹאשׁ הַשָּׁנָה. רִבִּי אָבִין צִייֵם כָּל־עֲרוֹבַת סוּכּוֹת. רִבִּי זְעוּרָא צִייֵם תְּלַת מָאװָן דְּצוֹמִין. וְאִית דְּאָֽמְרֵי. תִּשְׁעַת מָאװָן דְּצוֹמִין. וְלֹא חָשׁ עַל מְגִילַּת תַּעֲנִית. רִבִּי יַעֲקֹב בַּר אָחָא מְפַקֵּד לְסַפְרָייָא. אִין אָתַת אִיתָא מִישְׁאֲלִינְכוֹן. אֵימְרוּן לָהּ. בַּכֹּל מִתְעַנִּין חוּץ מִשַּׁבָּתוֹת וְיָמִים טוֹבִים וְרָאשֵׁי חֳדָשִים וְחוֹלוֹ שֶלַּמּוֹעֵד וַחֲנוּכָּה וּפוּרִים. A private person who committed himself for a fast day28By making the vow on the day before (commonly after the afternoon prayer). A common fast is only during daytime., eats and drinks after nightfall. But if he said a public fast day29Following the rules of the Day of Atonement which runs from evening to evening (Leviticus.23.32">Lev. 23:32)., he eats and drinks only during daytime. If he made a vow to fast30And indicated the dates of the days he wanted to fast. and it turned out to fall on Sabbath days or holidays, he is whipped but does not need permission from a Sage31Since festive meals are required on the Sabbath or any holiday of pilgrimage by biblical law, it is sinful to make a vow to break a biblical law (which subjects to vower to punishment) even though the vow is invalid (and does not need invalidation by a rabbi).. If he made a vow to fast and it turned out to fall on days written in the Scroll of Fasts32The collection of beraitot describing the days on which in Pharisaic practice fasts are forbidden. These include the days before and after holidays, Ḥanukka (a popular holiday having no biblical source since the books of Maccabees are disavowed in Jewish tradition), Purim (a biblical holiday based on the book of Esther which has no status of holiness), and a great number of days recording the ascent of the pharisaic sect to dominance in Jewish public life, in particular Temple practice. These later dates would have lost their significance with the destruction of the Temple. The last event mentioned in the Scroll of Fasts is the revocation of Hadrian’s decrees by Antoninus Pius. This shows that the Scroll of Fasts is tannaїtic; its abolition was an amoraitic problem., Rebbi Ḥizqia and Rebbi Yudan in the name of Rebbi Ḥiyya bar Abba: One said, he fasts but does not finish, but the other one said, he is whipped but does not need permission from a Sage. That is, you say that before the scroll of fasts was abolished. But when the Scroll of Fasts was abolished, all this was abolished. Rebbi Ḥanania33Probably a scribal error for “R. Ḥanina”. and Rebbi Joḥanan both say that the Scroll of Fasts was abolished34In the Babli, Roš Haššanah 18b, R. Ḥanina holds that the Scroll of Fasts was abolished, R. Joḥanan that it was not abolished (since usually Rabbis Ḥanina and Joḥanan are opposed to one another).. Rebbi Joshua ben Levi said, the Scroll of Fasts was abolished. Rebbi Joḥanan said, yesterday I was sitting and stating: “It happened that they decreed a fast day at Lod during Ḥanukka. Rebbi Eliezer went and had a haircut, Rebbi Joshua went and took a hot bath. Rebbi Joshua said to them, go and fast for what you fasted.” And you say, the Scroll of Fasts was abolished? Rebbi Abba said, even though you say that the Scroll of Fasts was abolished, Ḥanukka and Purim were not abolished35The Babli agrees,Roš Haššanah 19b.. The acts of the rabbis imply that the Scroll of Fasts was abolished: Rebbi Jonathan fasted on the day before New Year’s Day. Rebbi Abin fasted on the day before Tabernacles. Rebbi Ze‘ira fasted 300 fast days, and some say 900 fast days and did not care about the Scroll of Fasts. Rebbi Jacob bar Aḥa told the scribes: If a woman comes to ask you, tell her that one may fast any day except Sabbaths, holidays, New Moons, the intermediary days of holidays, Ḥanukka, and Purim.