משנה: פּוֹתְחִין בְּיָמִים טוֹבִים וּבְשַׁבָּתוֹת. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִין אוֹתָן הַיָּמִים מוּתָּרִין וּשְׁאָר כָּל־הַיָּמִים אֲסוּרִין עַד שֶׁבָּא רִבִּי עֲקִיבָה וְלִימֵּד שֶׁהַנֵּדֶר שֶׁהוּתַּר מִקְצָתוֹ הוּתַּר כּוּלּוֹ. כֵּיצַד. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לְכוּלְּכֶם הוּתַּר אֶחָד מֵהֶן הוּתְּרוּ כוּלָּן. שֶׁאֵינִי נֶהֱנֶה לָזֶה וְלָזֶה לָזֶה הוּתַּר הָרִאשׁוֹן הוּתְּרוּ כוּלָּן הוּתַּר הָאַחֲרוֹן הָאַחֲרוֹן מוּתָּר וְכוּלָּן אֲסוּרִין. שֶׁאֵינִי נֶהֱנֶה לָזֶה קָרְבָּן וְלָזֶה קָרְבָּן צְרִיכִין פֶּתַח לְכָל־אֶחָד וְאֶחָד. קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם שֶׁהַיַּיִן רַע לַמֵּעַיִם. אָֽמְרוּ לוֹ וַהֲלֹא הַמְיוּשָּׁן יָפֶה לַמֵּיעַיִם הוּתַּר בִּמְיוּשָּׁן וְלֹא בַמְיוּשָּׁן בִּלְבַד הוּתַּר אֶלָּא בְּכָל־הַיַּיִן. קוֹנָם בָּצָל שֶׁאֵינִי טוֹעֵם שֶׁהַבָּצָל רַע לַלֵּב. אָֽמְרוּ לוֹ וַהֲלֹא הַכּוּפְרִי יָפֶה לַלֵּב. הוּתַּר בַּכּוּפְרִי וְלֹא בַּכּוּפְרִי בִּלְבַד הוּתַּר אֶלָּא בְּכָל־הַבְּצָלִים. מַעֲשֶׂה הָיָה וְהִתִּירוֹ רִבִּי מֵאִיר בְּכָל־הַבְּצָלִים. MISHNAH: One opens about festive days and Sabbaths84That the vower could not enjoy Sabbaths and holidays.. In earlier times, they said that these days are permitted but the rest forbidden, until Rebbi Aqiba came and taught that a vow which was partially voided is totally voided.
How is this? ‘A qônām that I shall not benefit any one of you,’ if one was permitted, all are permitted. ‘That I shall not benefit this one and this one and this one,’ if the first one becomes permitted, all are permitted; if the last one becomes permitted, he is permitted and the others are prohibited85The n-th term in a sequence cannot appear before the (n-l)-th. If there is no (n-l)-th there can be no n-th. If he had said: all of you, viz., X and Y and Z, the order would have been irrelevant. Since he says, X and also Y and also Z, the later depends on the former. The Nedarim.66a">Babli, 66a, notes that only R. Simeon considers this three separate vows; the Yerushalmi, which quotes R. Simeon elsewhere [e. g., Nazir 4:3:2-6" href="/Jerusalem_Talmud_Nazir.4.3.2-6">Nazir 4:3 (53b)], does not mention it here but seemingly restricts the principle of R. Aqiba to vows declared to concern a group; cf. also Nedarim 9:6:2" href="/Jerusalem_Talmud_Nedarim.9.6.2">Note 89.. ‘That I shall not benefit, a qorbān for this one, a qorbān for that one’; each single one needs a separate opening86While these statements all form one sentence, they represent two separate vows..
‘A qônām that I shall not taste wine, for wine is bad for the intestines.’ If they told him, but old [wine] is good for the intestines, old [wine] was permitted; not only old wine is permitted but all wines. ‘A qônām that I shall not taste onion, for onion is bad for the heart.’ If they told him, but the rural kind is good for the heart, rural [onion] was permitted; not only rural is permitted but all onions. It happened that Rebbi Meїr permitted all onions to him.
הלכה: פּוֹתְחִין בְּיָמִים טוֹבִים וּבְשַׁבָּתוֹת כול׳. תַּנֵּי. הוּתַּר מִמֶּנּוּ וּלמַטָּה מוּתָּר. מִמֶּנּוּ וּלְמַעֲלָה אָסוּר. תַּנֵּי בְשֵׁם רִבִּי נָתָן. יֵשׁ נֵדֶר שֶׁמִּקְצָתוֹ בָטֵל וּמִקְצָתוֹ קַייָם. כֵּיצַד. נָדַר מִן הַכַּלְכָּלָה וְהָיוּ שָׁם בְּנוֹת שֶׁבַע. אָמַר. אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁיֵּשׁ שָׁם בְּנוֹת שֶׁבַע לֹא הָיִיתִי נוֹדֵר. הוּתַּר בִּבְנוֹת שֶׁבַע. וְלֹא בִּבְנוֹת שֶׁבַע בִּלְבַד הוּתַּר אֶלָּא בְּכָל־הַכַּלְכָּלָה. אֲבָל אִם אָמַר. אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁיֵּשׁ שָׁם בְּנוֹת שֶׁבַע לֹא הָיִיתִי נוֹדֵר מִבְּנוֹת שֶׁבַע. לֹא הוּתַּר אֶלָּא בִּבְנוֹת שֶׁבַע בִּלְבַד. HALAKHAH: “One opens about festive days and Sabbaths,” etc. It was stated87Tosephta 5:1, this entered some Mishnah texts in the Babli.: “If one88In a series of people who should have no benefit. was permitted, all subsequent ones are permitted, all preceding ones are forbidden.” It was stated in the name of Rebbi Nathan89Tosephta 5:1, quoted in the Nedarim.26b-27a">Babli, 26b/27a. There, R. Aqiba disagrees and upholds his principle while the Yerushalmi docs not mention R. Aqiba and gives the impression that it accepts the position of R. Nathan.: “There exists a type of vow which may be partly voided and the rest confirmed. How is this? One made a vow [not to eat] from a fig basket which contained benot s̄eba’90Light green delicacy figs; Ma‘serot 2:8, Note 135. figs. If he said, if I had known that it contained benot s̄eba’ figs, I would not have made the vow, he is permitted the benot s̄eba’ figs and not only these but all figs. But if he said, if I had known that it contained benot s̄eba’ figs, I would not have extended my vow to benot s̄eba’ figs, only benot s̄eba’ figs are permitted to him.”