לָא קַשְׁיָא: הָא דְּאָמַר ״הָא קׇרְבָּן״, וְהָא דְּאָמַר ״הַקׇּרְבָּן״. מַאי טַעְמָא? חַיֵּי קׇרְבָּן קָאָמַר. The Gemara answers: This is not difficult. This case, where the vow does not take effect, is where one said: This offering [ha korban], and that case, where the vow does take effect, is where one said: The offering [hakorban]. What is the reason that the vow does not take effect when he says this offering [ha korban]? It is because he is saying that he is taking a vow by the life of this offering, which is not a valid way to express a vow.
קָתָנֵי: ״לַקׇּרְבָּן לֹא אוֹכַל לָךְ״, רַבִּי מֵאִיר אוֹסֵר. וְהָא לֵית לֵיהּ לְרַבִּי מֵאִיר מִכְּלָל לָאו אַתָּה שׁוֹמֵעַ הֵן! אָמַר רַבִּי אַבָּא: נַעֲשָׂה כְּאוֹמֵר: לְקׇרְבָּן יְהֵא, לְפִיכָךְ לֹא אוֹכַל לָךְ. The mishna teaches that if one says: That which I will not eat of yours is lakorban, which indicates la korban, it is not an offering, Rabbi Meir prohibits him from eating food belonging to the other individual. This is because his statement indicates that what he does eat shall be considered an offering. The Gemara asks: Isn’t it true that Rabbi Meir does not hold that from a negative statement you can infer a positive statement? The Gemara answers that Rabbi Abba said: It is as though he said: It shall be for an offering [lekorban], and therefore I will not eat that which is yours.
מַתְנִי׳ הָאוֹמֵר לַחֲבֵירוֹ ״קֻוֽנָּם פִּי מְדַבֵּר עִמָּךְ״, ״יָדִי עוֹשָׂה עִמָּךְ״, ״רַגְלִי מְהַלֶּכֶת עִמָּךְ״ — אָסוּר. MISHNA: One who says to another: It is konam for me for my mouth to speak with you, or: It is konam for me for my hand to work with you, or: It is konam for me for my foot to walk with you, it is prohibited for him to speak with, work with, or walk with the other individual.
גְּמָ׳ וּרְמִינְהוּ: חוֹמֶר בַּשְּׁבוּעוֹת מִבַּנְּדָרִים וּבַנְּדָרִים מִבַּשְּׁבוּעוֹת. חוֹמֶר בַּנְּדָרִים, שֶׁהַנְּדָרִים חָלִים עַל הַמִּצְוָה כְּבָרְשׁוּת, מַה שֶּׁאֵין כֵּן בַּשְּׁבוּעוֹת. וְחוֹמֶר בַּשְּׁבוּעוֹת, שֶׁהַשְּׁבוּעוֹת חָלוֹת עַל דָּבָר שֶׁיֵּשׁ בּוֹ מַמָּשׁ וְשֶׁאֵין בּוֹ מַמָּשׁ, מַה שֶּׁאֵין כֵּן בַּנְּדָרִים. GEMARA: The Gemara raises a contradiction from the following baraita: There is a stricture that applies to oaths beyond the strictures that apply to vows, and there is a stricture that applies to vows beyond the strictures that apply to oaths. The stricture that applies to vows is that vows take effect with regard to a mitzva as they do with regard to optional activities, which is not the case with regard to oaths, as one cannot take an oath to neglect a mitzva. And the stricture that applies to oaths is that oaths take effect upon a matter that has substance and a matter that does not have substance, which is not the case with regard to vows, which take effect only upon a matter that has substance. This contradicts the mishna, which states that a vow can apply to speech or actions, which are not physical items that have concrete substance.
אָמַר רַב יְהוּדָה: בְּאוֹמֵר ״יֵאָסֵר פִּי לְדִיבּוּרִי״, ״יָדַי לְמַעֲשֵׂיהֶם״, ״רַגְלַי לְהִילּוּכָן״. דַּיְקָא נָמֵי, דְּקָתָנֵי ״פִּי מְדַבֵּר עִמָּךְ״, וְלָא קָתָנֵי ״שֶׁאֲנִי מְדַבֵּר עִמָּךְ״. Rav Yehuda said: The mishna is referring to one who says: My mouth shall be forbidden with regard to my speech, or: My hands shall be forbidden with regard to their work, or: My feet should be forbidden with regard to their walking. In these cases the vow applies to a limb, which is a concrete item, and therefore it takes effect. The Gemara comments: The language of the mishna is also precise according to this interpretation, as it teaches: For my mouth to speak with you, and it does not teach: That which I speak with you. This indicates that he imposed the vow upon his mouth and not upon the act of speaking.
הַדְרָן עֲלָךְ כׇּל כִּנּוּיֵי
מַתְנִי׳ וְאֵלּוּ מוּתָּרִין: ״חוּלִּין שֶׁאוֹכַל לָךְ״, ״כִּבְשַׂר חֲזִיר״, ״כַּעֲבוֹדָה זָרָה״, ״כְּעוֹרוֹת לְבוּבִין״, ״כִּנְבֵילוֹת וּטְרֵיפוֹת״, ״כִּשְׁקָצִים וּרְמָשִׂים״, ״כְּחַלַּת אַהֲרֹן וְכִתְרוּמָתוֹ״ — מוּתָּר. MISHNA: And these are the vows in which the one who takes the vow attempts to create a prohibition on an item by associating it with an item in an ineffective manner, rendering the vow void and leaving the item permitted: If one says: That which I will eat of yours will be non-sacred [ḥullin]; or: That which I will eat of yours will be like pig meat; or: Like an object of idol worship; or: Like the hides of animal offerings whose hearts were removed as a form of idol worship, and it is therefore prohibited to derive benefit from those animals; or: Like animal carcasses and animals with a wound that will cause them to die within twelve months [tereifot]; or: Like non-kosher repugnant creatures and non-kosher creeping animals; or: Like the ḥalla of Aaron, the first priest, or like his teruma; in all these cases, the food is permitted. Although none of these items may be eaten, they are forbidden by Torah law, not by means of a vow. Therefore, it is impossible to extend their prohibition to other items by means of a vow that associates them with those items.
הָאוֹמֵר לְאִשְׁתּוֹ ״הֲרֵי אַתְּ עָלַי כְּאִימָּא״ — פּוֹתְחִין לוֹ פֶּתַח מִמָּקוֹם אַחֵר. שֶׁלֹּא יָקֵל רֹאשׁוֹ לְכָךְ. With regard to a man who says to his wife: You are hereby to me like my mother, i.e., deriving benefit from you should be forbidden to me like engaging in sexual intercourse with my mother, dissolution is broached with him by suggesting a different extenuation, i.e., a halakhic authority suggests other, extenuating circumstances that enable the dissolution of the vow. Although this vow does not take effect either, as engaging in sexual intercourse with one’s mother is prohibited by Torah law, by rabbinic law this is treated like an actual vow and requires dissolution by a halakhic authority, so that he will not take genuine vows lightly.
גְּמָ׳ טַעְמָא דְּאָמַר ״חוּלִּין שֶׁאוֹכַל לָךְ״ הָא אָמַר ״לַחוּלִּין שֶׁאוֹכַל לָךְ״, מַשְׁמַע: לָא לְחוּלִּין לֶיהֱוֵי אֶלָּא קׇרְבָּן. GEMARA: It may be inferred from the first case in the mishna that the reason the vow does not take effect is that he said: That which I will eat of yours will be ḥullin; but if he said: That which I will eat of yours will be laḥullin, that indicates that he is saying: It will not [la] be non-sacred [ḥullin], but rather like an offering, which is a vow that takes effect.
מַנִּי מַתְנִיתִין? אִי רַבִּי מֵאִיר — הָא לֵית לֵיהּ מִכְּלָל Whose opinion is expressed in the mishna? If it is the opinion of Rabbi Meir, isn’t he of the opinion that one does not say: From
לָאו אַתָּה שׁוֹמֵעַ הֵן! וְאֶלָּא רַבִּי יְהוּדָה, הַיְינוּ רֵישָׁא! a negative statement you can infer a positive statement? How then can it be inferred that it should be like an offering? And if it is rather the opinion of Rabbi Yehuda, who disagrees with Rabbi Meir in this matter, the ruling of the mishna is superfluous, as this is identical to the ruling of the mishna in the first clause. The mishna above (10b) already established that a vow that uses the term laḥullin takes effect.
אַיְּידֵי דְּקָתָנֵי ״כִּבְשַׂר חֲזִיר״, ״כַּעֲבוֹדָה זָרָה״, לְהָכִי קָתָנֵי ״חוּלִּין״. The Gemara answers: The ruling is superfluous. However, since the mishna teaches that the vow does not take effect when he says that the food will be like pig meat or like an object of idol worship, it therefore teaches incidentally that this ruling also applies when he says that it will be non-sacred.
רָבִינָא אָמַר: הָכִי קָתָנֵי, וְאֵלּוּ מוּתָּרִין: ״כְּחוּלִּין״, ״כִּבְשַׂר חֲזִיר״, ״כַּעֲבוֹדָה זָרָה״. וְאִי לָא תְּנָא חוּלִּין, הֲוָה אָמֵינָא בָּעֵי שְׁאֵלָה. Ravina said that this is what the mishna is teaching: And these are the vows that do not take effect at all and therefore the item mentioned in the vow remains permitted: One who said that a certain item will be like non-sacred food, or like pig meat, or like an object of idol worship. And if it did not teach the case of non-sacred food, I would say that although the vow does not take effect, it still requires, by rabbinic law, a request to a halakhic authority for its dissolution.
וּמִי אִיכָּא לְאַסּוֹקֵי עַל דַּעְתָּא הָכִי? הָא מִדְּקָתָנֵי סֵיפָא: הָאוֹמֵר לְאִשְׁתּוֹ ״הֲרֵי אַתְּ עָלַי כְּאִימָּא״ — פּוֹתְחִין לוֹ פֶּתַח מִמָּקוֹם אַחֵר, מִכְּלָל דְּרֵישָׁא לָא בָּעֲיָא שְׁאֵלָה! אֶלָּא מְחַוַּורְתָּא, חוּלִּין מִמֵּילָא נַסְבַהּ. The Gemara asks: But is there any reason to consider this interpretation? But from the fact that the latter clause teaches with regard to a man who says to his wife: You are hereby to me like my mother, that dissolution is broached with him by suggesting a different extenuation, it may be inferred that the vow in the first clause does not necessitate a request to a halakhic authority. Rather, the interpretation of Ravina must be rejected, and it is clear that the case of non-sacred food was cited tangentially to the other cases in the mishna.
מְנָהָנֵי מִילֵּי? אָמַר קְרָא: ״אִישׁ כִּי יִדֹּר נֶדֶר לַה׳״ — עַד שֶׁיִּדּוֹר בְּדָבָר הַנָּדוּר. § With regard to the principle that a prohibition cannot be created by associating a permitted item with one forbidden by Torah law, the Gemara asks: From where is this matter derived? The Gemara answers that the verse states: “When a man takes a vow to the Lord” (Numbers 30:3), which indicates that a vow does not take effect until one takes a vow by associating the status of an item that is forbidden by means of a vow with another item. If the item one is using to create the prohibition is forbidden by Torah law, the vow does not take effect.
אִי הָכִי, אֲפִילּוּ בְּדָבָר הָאָסוּר נָמֵי, דְּהָא כְּתִיב ״לֶאְסֹר אִסָּר עַל נַפְשׁוֹ״! ״לֶאְסֹר אִסָּר״ מִבְּעֵי לֵיהּ לְכִדְתַנְיָא: אֵיזֶהוּ אִיסָּר הָאָמוּר בַּתּוֹרָה כּוּ׳. The Gemara asks: If so, then even if the item in the vow is associated with an item forbidden by Torah law, the vow should also take effect, as following that phrase in the verse it is written: “To bind his soul with a bond [issar],” which indicates that the association can be with an item forbidden [asur] by Torah law. The Gemara answers: The phrase “To bind his soul with a bond” is necessary for that which is taught in a baraita (12a): What is the bond mentioned in the Torah. The baraita derives from this phrase that a vow that associates the relevant item with an item whose prohibition was created by a pre-existing vow takes effect, but one whose prohibition is by Torah law does not take effect.
הָאוֹמֵר לְאִשְׁתּוֹ הֲרֵי אַתְּ כְּאִימָּא כּוּ׳. וּרְמִינְהוּ: הֲרֵי אַתְּ עָלַי כִּבְשַׂר אִימָּא, כִּבְשַׂר אֲחוֹתִי, כְּעׇרְלָה, וּכְכִלְאֵי הַכֶּרֶם — לֹא אָמַר כְּלוּם! § It is stated in the mishna that with regard to a man who says to his wife: You are hereby to me like my mother, dissolution is broached with him suggesting a different extenuation, i.e., by rabbinic law it is treated like an actual vow and it requires dissolution by a halakhic authority. The Gemara raises a contradiction from a baraita that states that if a man says to his wife: You are hereby to me like the flesh of my mother, or like the flesh of my sister, or like the fruit of a tree during the first three years after its planting [orla], or like forbidden mixtures of diverse kinds planted in a vineyard, all forbidden items, he has said nothing. This indicates that he does not even have to make a request to a halakhic authority.
אָמַר אַבָּיֵי: לֹא אָמַר כְּלוּם מִדְּאוֹרָיְיתָא, וְצָרִיךְ שְׁאֵלָה מִדְּרַבָּנַן. רָבָא אָמַר: הָא בְּתַלְמִידֵי חֲכָמִים, הָא בְּעַם הָאָרֶץ. Abaye said: He has said nothing by Torah law, as the vow does not take effect. However, he needs to make a request to a halakhic authority by rabbinic law. Rava said: That baraita is referring to Torah scholars, who are aware that this vow does not take effect. This mishna, on the other hand, is referring to an ignoramus, with regard to whom a rabbinic ordinance is necessary lest they take vows lightly.
וְהָתַנְיָא: הַנּוֹדֵר בַּתּוֹרָה — לֹא אָמַר כְּלוּם. וְאָמַר רַבִּי יוֹחָנָן: וְצָרִיךְ שְׁאֵלָה לְחָכָם. וְאָמַר רַב נַחְמָן: וְתַלְמִיד חָכָם אֵינוֹ צָרִיךְ שְׁאֵלָה. The Gemara comments: And it is taught in a baraita: One who takes a vow by associating an item with a Torah scroll has not said anything, i.e., the vow does not take effect. And Rabbi Yoḥanan said: But nevertheless, he needs to make a request to a halakhic authority for dissolution of the vow. And Rav Naḥman said: And if he is a Torah scholar he does not need to make a request. The postulation of Rava, which states that with regard to some vows that do not take effect it is necessary to make a request to a halakhic authority only if they are taken by an ignoramus, can be seen from here.