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Nedarim 49a:1 | Rashi on Nedarim 49a:1:4 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | מעשה קדרה רך - שיש בה רוטב: |
Nedarim 49a:1 | Rashi on Nedarim 49a:1:5 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | אבל לא בעבה - כגון דייסא: |
Nedarim 49a:1 | Rashi on Nedarim 49a:1:6 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | טורמוטא הרמוצה מפרש בגמ': |
Nedarim 49a:1 | Rashi on Nedarim 49a:1:7 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | רתחתא - דבר הרותח כגון רוטב וכל דדמי ליה: |
Nedarim 49a:1 | Rashi on Nedarim 49a:1:8 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | היורד לקדרה - דמשמע בין צונן בין רותח: |
Nedarim 49a:1 | Rashi on Nedarim 49a:1:9 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | אסור בכל המתבשלין - בין רך בין עבה: |
Nedarim 49a:1 | Tosafot on Nedarim 49a:1:1 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | מתני' הנודר מן המבושל מותר בצלי ובשלוק - שלוק שאין מבושל יותר: |
Nedarim 49a:1 | Tosafot on Nedarim 49a:1:2 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | קונם תבשיל שאני טועם אסור במעשה קדירה רך - מפרש בגמרא כל מידי שנותנין בו פת לשרות קרוי תבשיל ומותר בעבה שאינו נאכל עם פת וצ''ע אמאי שני למיתני ענין אחר מרישא לפלוג בנודר מן התבשיל בלא שאומר שאני טועם ובשאר בבי כבוש ושלוק ומליח נקט דווקא שאני טועם להוסיף בו איסור וי''ל רבותא נקטי' דאפ''ה מותר בעבה וברישא מצי למיתני מבושל שאני טועם מותר בצלי ובשלוק אלא לא היה תופס חידוש [בהאי] דמבושל לא משמע בשום ייתור צלי ושלוק: |
Nedarim 49a:1 | Tosafot on Nedarim 49a:1:3 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | [טורמוטא והרמוצה] - מפרש בגמ': |
Nedarim 49a:1 | Shita Mekubetzet on Nedarim 49a:1 | commentary | Nedarim | Shita Mekubetzet on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | הנודר מן המבושל מותר בשלוק. שלוק אינו מבושל יפה לפי שאחר בישולו נותנין אותו במים ובמלח ושם נגמר תיקונו כי הא דשבת פרק חבית כובשין שלקות לגופן אבל לא למימיהן. הרא"ם ז"ל. יש מפרשים שלוק שהוא מבושל יותר מסתם בישול וכדאמרינן בפרק כל הבשר הכבד אוסרת ואינה נאסרת ושלוקה נאסרת. ויש מפרשים שלוק בשיל ולא בשיל כמאכל בן דרוסאי. ובודאי דשלוק משמע הכין ומשמע הכין דבמסכת תרומות בפרק בצל שנתנו תנן חגבים טמאים שנכבשו עם חגבים טהורים לא פסלו את צירן וגרסינן עלה בירושלמי אמר רבי יוחנן לית בה נכבשין אלא נשלקין דכבוש הרי הוא כמבושל אלמא שלוק בציר ממבושל ואפילו מכבוש. ואלא מיהו נראה לפרש דלגבי נדרים לא משמע אלא שאינו מבושל כל צרכו משום דבנדרים הלך אחר לשון בני אדם וכל עצמו אינו מותר בשלוק אלא משום דלא קרו ליה אינשי מבושל דמדינא אפילו בשיל ולא בשיל מבושל הוא דבר תורה. וכדאיתא בירושלמי דגרסינן התם בפרקין דהכא מתני' אמרה שהשלוק קרוי מבושל דתנינן היה מבשל את השלמים או שולקן וקרייא אמר שהצלוי קרוי מבושל דכתיב ויבשלו את הפסח וכו' ותניא הנודר מן המבושל מותר בצלי ובשלוק א"ר יוחנן בנדרים הלך אחר לשון בני אדם וכיון שכן כל שהוא מבושל הרבה מבושל קרו ליה אינשי והילכך אף בנדרים אסור אלא שאינו מבושל כל צרכו קרוי שלוק ושרי. מותר בצלי ובשלוק וכל שכן במעשה קדרה עבה דהשתא הנודר מן התבשיל שהוא אסור בצלי ובשלוק אפילו הכי מותר במעשה קדרה עבה וכל שכן נודר מן המבושל שהוא מותר בצלי ובשלוק שהוא מותר במעשה קדרה עבה. והכין איתא בהדיא בירושלמי דגרסינן התם הנודר מן המבושל מהו שיהא מותר בעבה נשמעינה מן הדא אסור במעשה קדירה רך ומותר בעבה מה אם תבשיל שהוא אסור בצלי ובשלוק מותר בעבה מבושל שהוא מותר בצלי ובשלוק אינו דין שיהא מותר בעבה ויש קל וחומר בנדרים אלא כיני תבשיל שהוא בצלוי ובשלוק אסור מותר בעבה ומבושל שהוא מותר בצלוי ובשלוק מותר בעבה. הרשב"א ז"ל. לעיל לא איצטריך למתני (איסור מבושל כדקתני הכא איסור סרך) אמר המגיה אולי צריך לומר: איסור מעשה קדרה כדקתני הכא איסור ברך דמילתא דפשיטא היא דכל דלא הוי צלי ושלוק איקרי מבושל. שטה. |
Nedarim 49a:1 | Shita Mekubetzet on Nedarim 49a:2 | commentary | Nedarim | Shita Mekubetzet on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | ומותר בביצה טרמיטא. מהכא משמע דאסור בביצה צלויה הרבה עד שנצטמקה דאי לא מאי שנא ביצה טרמיטה אפילו כל ביצה שנצטמקה אף על פי שלא הצטמקה כל כך מותרת. אבל בירושלמי גרסינן אמר רב חסדא אסור בביצה מגולגלת שכן דרך החולה לאכול פתו בה ונראה דלאו דוקא מגולגלת אלא פירוש מצומקת וטעמא נמי דקתני בה משום דחולה אוכל בה פתו. תמיה לי שלא אמרו דבעינן מידי דמתאכלא ביה ריפתא אלא בתבשיל קדירה אבל במידי אחרינא לא דהא צלי לא מתאכיל בגוי' ריפתא ואפילו הכי אסיר. ושמא דמתאכיל בריפתא מיהא כלומר מידי דמילפתא בעינן ומן הדא דירושלמי שמעינן לה אבל אי מתאכיל באפיה נפשיה כמעשה קדרה עבה לאו בכלל תבשיל הוא. ונכון הוא. ירושלמי הנודר מן המבושל מהו שיהא מותר במעושן מהו שיהא מותר במטוגן מהו שיהא מותר בתבשיל שנתבשל בחמי טבריה. הנודר מן המעושן מהו שיהא מותר במבושל. ומשמע דכיון דלא איפשיט דאזלינן בהו לחומרא. ומיהו אין הולכין בכל אלו אלא לפי לשון המקומות ולשון הנודר. ממעשה קדרה אינו אסור אלא ממעשה רתחתה. ירושלמי איזהו מעשה רתחתה כגון חלוקה וטרגיז וטיסני וסלת ואורז זריד וערסן. הרשב"א ז"ל. |
Nedarim 49a:1 | Shita Mekubetzet on Nedarim 49a:3 | commentary | Nedarim | Shita Mekubetzet on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | הנודר ממעשה קדרה אינו אסור אלא במעשה רתחתא. פירוש חמשת המינין שנתבשלו בקדרה שהם נאכלין לעצמן ואינן לפתן לדברים אחרים ולא דברים אחרים לפתן להם שהן הנקראין מעשה קדרה לפי שכן דרכן להאכל. הרנב"י ז"ל. |
Nedarim 49a:1 | Shulchan Arukh, Yoreh De'ah 217:1 | ein mishpat / ner mitsvah | Nedarim | Shulchan Arukh, Yoreh De'ah | Talmud | Halakhah | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | דין הנודר מהמבושל מהמליח ממעשה קדירה ודומיהם וכיצד הולכין בנדרים אחר לשון בני אדם. ובו מ"ח סעיפים: נדר או נשבע מהמבושל אם דרך אותו מקום באותו לשון ובאותו זמן שקוראין מבושל אפי' לצלי ולשלוק הרי זה אסור בכל ואם אין דרכם לקרות מבושל אלא לבשר שנתבשל במים ובתבלין הרי זה מותר בצלי ובשלוק וכן המעושן והמטוגן והמבושל בחמי טבריא וכיוצא בהם הולכים בו אחר הלשון של בני העיר: |
Nedarim 49a:1 | Shulchan Arukh, Yoreh De'ah 217:2 | ein mishpat / ner mitsvah | Nedarim | Shulchan Arukh, Yoreh De'ah | Talmud | Halakhah | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | הנודר ממעשה קדירה אינו אסור אלא מדברים שמרתיחים אותם בקדירה כגון ריפות ולביבות וכיוצא בהם אסר עצמו מכל היורד לקדירה הרי זה אסור בכל המתבשלים בקדירה נדר מהיורד לתוך התנור אינו אסור אלא בפת ואם אמר כל מעשה תנור עלי אסור בכל הנעשה בתנור: |
Nedarim 49a:1 | Tosafot Rid on Nedarim 49a:1 | commentary | Nedarim | Tosafot Rid on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | הנודר מן המבושל מותר לצלי ובשליק פי' מבושל יקרא כל דבר שמתבשל עם תבלין גון בשר המתבשל עם כרוב או עם שאר ירקות ושלוק יקרא כשנשלק לבדו בלא תבלין: |
Nedarim 49a:1 | Tosafot Rid on Nedarim 49a:2 | commentary | Nedarim | Tosafot Rid on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | אמר קונם תבשיל שאני טועם פי' כך דרך התנא בכל הפרק הזה כשמתחיל מדבר בקיצור לשון וכשמוסיף מרחיב דבריו ואין חילוק בין קיצור דברים לאריכות דברים שאף אם אמר קונם מבושל שאני טועם וקונם תבשיל עלי דין אחד להם ותבשיל יקרא כל דבר שהוא רך ואפי' צלי ושלוק כגון ביצה מגולגלת אבל לא דבר עב ואפי' בקדירה ומבשול יקרא דוקא מעשה קדיקרה בין עבד בין רך אבל לא צלי ושלוק ושני חילוקים יש ביניהם במתני' חילק בין רך לעבד ובברייתא מחלק בין צלי לקדירה שהתבשיל אסור אף בצלי משא"כ במבושל וכך דרך התוספתא לבאר מה שחיסרה המשנה: |
Nedarim 49a:1 | Tosafot Rid on Nedarim 49a:3 | commentary | Nedarim | Tosafot Rid on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | האי תנא כל מידי דמיתבלי בי' ריפתא בתשיל קרי לי' כי כל דבר רך שאין דרך העולם לאכלו אלא עם הפת קורא תבשיל. אבל דבר עב שאם רוצה אוכל בו פת ואם רוצה אוכלו בלא פת לא יקרא תבשיל דסתם תבשיל משמע כל דבר לח שדומה למקר שדרך העולם ליכל בו פת אבל העב אין דרך העולם ליכל בו פת כמו הרך ודאל כבבלאי דאכלי נהמא עם הדייסא שהיא עב. ומסתייע מן הברייתא דתני ואסור בהדיוטות דקות שהחולין אוכלין בהן פתן דאלמא כל דבר שדרך העולם לאוכלו אלא עם הפת יקרא תבשיל: |
Nedarim 49a:1 | Tosafot Rid on Nedarim 49a:4 | commentary | Nedarim | Tosafot Rid on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | ומותר בביצה טורמיטאי מפני שהיא עבד ואע"פ שהיא חשובה ביותר: |
Nedarim 49a:1 | Steinsaltz on Nedarim 49a:1 | commentary | Nedarim | Steinsaltz on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | א משנה הנודר מן המבושל — מותר בצלי ובשלוק שאינם בכלל "מבושל". ואם אמר "קונם תבשיל שאיני טועם" — אסור במעשה קדרה (תבשיל) רך (דליל), ומותר ב תבשיל עבה (סמיך), שבשימוש הלשון של בני אדם אינו נכלל בגדר תבשיל. ו כן מותר בביצה טורמוטא ובדלעת הרמוצה, שאף הן אינן נקראות בפי האנשים תבשילים. הנודר ממעשה קדרה — אין אסור אלא ממעשה רתחתה (תבשיל שעיקר עשייתו מרתיחת הקדירה), אבל אם אמר "קונם היורד (הנכנס) לקדרה שאיני טועם" — אסור בכל הדברים המתבשלין בקדרה. |
Nedarim 49a:1 | Petach Einayim on Nedarim 49a:1 | commentary | Nedarim | Petach Einayim on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | הנודר מן המבושל מותר בצלי ובשלוק וכו' עמ"ש הרשב"א בחידושיו והר"ן בפירושיו ועיין בירושלמי ומפרשיו ועמדתי על דבריהם ז"ל בספרי הקטן מחזיק ברכה י"ד סי' ב"ן אות ל"ו בס"ד ע"ש באריכות: |
Nedarim 49a:1 | Tosafot on Rosh Hashanah 16a:13:1 | null | Nedarim | Tosafot on Rosh Hashanah | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | כמאן מצלינן האידנא אקצירי ואמריעי כרבי יוסי. וא"ת לרבנן נמי מי לא מצלינן רפאנו וברכת השנים ועוד רבי יהודה דאמר הכא אדם נידון בר"ה וגזר דין שלו נחתם ביוה"כ הא אמר בפ"ק דשבת (דף יב:) הנכנס לבקר החולה אומר המקום ירחם עליך ועל חולי עמו ישראל ואומר ר"ת דשלא יחלה ודאי לא מצלינן אלא לר' יוסי אבל שיתרפא מצלינן אליבא דכולי עלמא דמתי יחלו נגזר מתי יתרפאו לא נגזר ואמר בריש הנודר מן המבושל (נדרים דף מט.) אהך דרב יוסף קצירי קצירי ממש מריעי רבנן והשתא מצלינן אקצירי שיתרפאו ואמריעי היינו רבנן שלא יחלו ומה שמתפללין ברכת השנים היינו כדלקמן בפרקין (ראש השנה דף יז:) שאם פסקו גשמים מועטין שיורידם המקום בזמנן ועוד. י"ל דתפלה דרבים שאני דגזר דינם נקרע כדלקמן (שם) וההיא דשבת דר' יהודה נמי יש לישב כהאי גוונא דדמיא לרבים דהוה מצלי בהדיה על כל חולים: |
Nedarim 49a:1 | Teshuvot HaRivash 207:6 | null | Nedarim | Teshuvot HaRivash | Talmud | Responsa | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | אין צריך לומר בנדון זה שלא נוסיף בדבריו מה שלא אמר וזה לא היה צריך לכתוב לרוב פשיטותו ואחרי שנתבאר שאין ראובן מסתלק מדין ירושת דינה אשתו אלא א"כ תסדר דינה לפני מיתתה צריך לבאר מהו לשון תסדר אם ר"ל תסדר בסדור מועיל במקום אחר אם בשטר או בקטן או בצואת ש"מ שדבריו ככתובין וכמסורין או אפי' בסדור בדבור לבד שיועיל בכאן ואע"פ שהוא בלתי מועיל במקום אחר כ"א לשון סדור הוא בדבור לבד אף אם הוא בלתי מועיל במקום אחר הנה בנדון זה א"צ לחקור על צואת דינה אם היא בטלה מן הדין אם לא שהרי אפילו לא היו דבריה ככתובין וכמסורין מאחר שקמה מחליה מ"מ הם מועילין בכאן מכח הפסק דין שכתוב בו שתוכל לסדר והרי סדרה. ובזה נראה שהולכין אחר לשון בני אדם כדרך שרגילין לדבר בכיוצא בזה כמו שכתבו המפרשים ז"ל שבכל ענייני שטרות הולכין בהן אחר לשון בני אדם דומיא דנדרים כדמשמע בסוף פ' קונם יין (נדרים ס"ג.) דמדמה שטרות לנדרים לענין שיש לכתוב בשטרות לשון שמשמעותו כן בנדרים וכן נמי בפרק מי שמת (בבא בתרא קמ"ג:) ההוא גברא דאמר נכסי לבני וכו' מי קרו אינשי לבר ברא ברא ואמרינן התם תניא כוותיה דרב אשי הנודר מן הבנים מותר בבני בנים ובכמה מקומות בתלמוד הוא כן בשערות והקנאות וחיובין מיקרו אינשי כך וניחזי היכי קרו אינשי ואף במה שלשון בני אדם מתחלף מלשון תורה הולכין אחר לשון בני אדם ולא אחר לשון תורה כמו שבנדרים הולכים אחר לשון בני אדם אפי' להקל ולא אחר לשון תורה ואע"פ שהוא להחמיר כדאיתא בריש פרק הנודר מן המבושל (נדרים מ"ט.) שהנודר מן המבושל מותר בצלי ואע"פ שבלשון תורה הצלי נקרא מבושל כדכתיב ויבשלו את הפסח וכן בההוא פרק (נ"א:) הנודר מן הדגה מותר בגדולים ואסור בקטנים אע"ג דבלשון תורה דגה בין גדולים בין קטנים משמע כדכתיב והדגה אשר ביאור מתה אפילו הכי אזלינן לקולא משום דבנדרים הלך אחר לשון בני אדם כדאיתא התם ושטרות נמי לעולם הולכין בהם אחר לשון בני אדם אלא שלפעמים כשאין לשון בני אדם ברור בדבר ההוא הולכין אחר לשון תורה כדאמרינן בפ' מי שמת (שם.) גבי ההוא דאמר לדביתהו נכסי ליך ולבריך אמר רב יוסף קנאי פלגא ואמר ר"י מנא אמינא לה דתניא והיתה לאהרן ולבניו מחצה לאהרן ומחצה לבניו וכן נמי התם מיקרו אינשי לחד ברא בראי ת"ש ובני דן חושים ובני פלוא אליאב ובני איתן עזריה ואחרי שיש לנו ללכת אחר לשון בני אדם בלשון הכתוב בשטרות הדבר ידוע שאין כוונת הלשון ההוא אלא בצואת שכיב מרע ובסדור מועיל לפי שדרך בני אדם בארצות אלו לקרוא לצואה סדור ר"ל בלשון לעז אורדינ"ר ואין קורין כן למתנת בריא וכן אין קורין אורדינ"ר למה שהוא דבר בטל ואינו מועיל רק למה שמועיל מן הדין וטרם שפסק הדין הדיין דון דומינג"ו כבר היה נודע לשון אורדינא"ר הנאמר בלשון בני אדם בענין ההנחלה וההורשה מהו והוא לשון צואה הנעשית בשעת מיתה להנחיל ולתת למי שירצה וכל שאין בדבריו כלום כגון בדבור בלתי מועיל כגון שנותן למי שאינו ראוי לזכות כגון לחמור או למי שאינו בעולם או שמקנה דבר שלא בא לעולם או שאין בו ממש כגון ידור פלוני בבית זה או יאכל פלוני פירות דקל זה אין בדבריו כלום ואין נקרא זה צואת שכיב מרע אלא דברי הבאי וא"כ כשהיא מצוה מחמת מיתה בזמן שאין דבריה כלום באדם דעלמא ולא היינו קורין דבריה צואה ולא אורדינא"ר בלשון בני אדם הדבר ידוע שאין בדבריה כלום שאין לשון הפסק דין מספיק אלא על הדבר המועיל במקום אחר שלשון בני אדם בתנאיהם הוא בדבר מועיל מן הדין כדאמרי' בפ' המגרש (גיטין פד.) גבי הא דתניא ה"ז גיטך על מנת שתנשאי לפלוני מקשי רבא התם לו הוא דלא תנשא הא לאחר תנשא הא בעיא לקיומי' תנאה וכי תימא דאפש' דמגרשה לה למחר ומקיימה לתנאה אטו בדידה קיימא וכו' דאלמא כל שנשאת לאחר אין בידה לקיים התנאי להנשא לאשר עליו התנאי אלא כשיגרשנה הא' לפי שנשואי התנאי אינן נשואין כיון שכבר נשאת לאחר ואע"פ שעושה בה מעשה קדושין ונשואין כיון שאינן קדושין מן הדין אין כוונת התנאי אלא על נשואין מועילין: |
Nedarim 49a:1 | Sefer HeArukh, Letter Tet 213 | null | Nedarim | Sefer HeArukh, Letter Tet | Talmud | Reference | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | טרמיטא [לוס געבראטען איי] (נדרים מט) ומותר בביצה טרומיטא פי' בגמ' (א"ב פי' בלשון יוני ביצה מגולגלת וצלויה והיא רכה) : |
Nedarim 49a:1 | Rif Nedarim 16a:4 | commentary | Nedarim | Rif Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | (דף מט ע"א) מתני' הנודר מן המבושל מותר בצלי ובשלוק אמר קונם תבשיל שאני טועם אסור במעשה קדרה רך ומותר בעבה ומותר בביצה טרמיטא |
Nedarim 49a:1 | Rif Nedarim 16b:4 | commentary | Nedarim | Rif Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | מתני' הנודר ממעשה קדרה אינו אסור אלא ממעשה רותח אמר קונם היורד לקדרה שאני טועם אסור בכל המתבשלין בקדרה: |
Nedarim 49a:1 | Ritva on Nedarim 49a:4 | commentary | Nedarim | Ritva on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | ובדלעת הרמוצה. פירשו בגמ' דמין דלעת הוא: |
Nedarim 49a:1 | Ritva on Nedarim 49a:3 | commentary | Nedarim | Ritva on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | ומותר בביצה טרמוטא. פרישו בגמ' דעבדי לה לרפואה: |
Nedarim 49a:1 | Ritva on Nedarim 49a:2 | commentary | Nedarim | Ritva on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | אמר קונם תבשיל שאיני טועם אסור במעשה קדרה רך. כגון המרק והרוטב והכרוב והקמחים הרכים וכל דבר שאדם אוכל בו פתו ומעשה קדרה עבה כל שנאכל בפני עצמו שלא בפת כגון דייסא וכיוצא בו: |
Nedarim 49a:1 | Ritva on Nedarim 49a:1 | commentary | Nedarim | Ritva on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | הנודר מן המבושל מותר בצלי ובשלוק. פי' דלא קרו אינשי מבושל אלא למה שנתבשל בקדרה כל צרכו אבל צלי או כל שלא נתבשל כל צרכו כגון שלוק לא קרו ליה מבושל: |
Nedarim 49a:1 | Rashba on Nedarim 49a:1 | commentary | Nedarim | Rashba on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | הנודר מן המבושל מותר בצלי ובשלוק. י"מ שלוק שהוא מבושל יותר מסתם בישול וכדאמרינן בפרק כל הבשר הכבד אוסרת ואינה נאסרת ושלוקה נאסרת, וי"מ שלוק בשיל ולא בשיל כמאכל בן דרוסאי, ובודאי דשלוק משמע הכין ומשמע הכין דבמס' תרומות פרק בצל שנתנו תנן חגבים טמאים שנכבשו עם חגבים טהורים לא פסלו את צירן וגרסינן עלה בירוש' אמר רבי יוחנן לית בה נכבשין אלא נשלקין דכבוש הרי הוא כמבושל אלמא שלוק בציר ממבושל ואפי' מכבוש, ואלא מיהו נראה לי דלגבי נדרים לא משמע אלא שאינו מבושל כל צרכו משום דבנדרים הלך אחר לשון בני אדם וכל עצמו אינו מותר בשלוק אלא משום דלא קרו ליה אינשי מבושל, דמדינא אפי' בשיל ולא בשיל מבושל הוא דבר תורה וכדאיתא בירושלמי דגרסינן התם בפרקין דהכא מתני' אמרה שהשלוק קרוי מבושל דתנינן היה מבשל את השלמים או שולקן וקרייא אמר שהצלי קרוי מבושל דכתיב ויבשלו את הפסח וכו' ותנינן הנודר מן המבושל מותר בצלי ובשלוק א"ר יוחנן בנדרים הלך אחר לשון בני אדם, וכיון שכן כל שהוא מבושל הרבה מבושל קרו ליה אינשי והלכך אף בנדרים אסור אלא שאינו מבושל כל צרכו קרוי שלוק ושרי. |
Nedarim 49a:1 | Rashba on Nedarim 49a:2 | commentary | Nedarim | Rashba on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | מותר בצלי ובשלוק. וכ"ש במעשה קדירה עבה דהשתא הנודר מן התבשיל שהוא אסור בצלי ובשלוק אפ"ה מותר במעשה קדרה עבה וכ"ש נודר מן המבושל שהוא מותר בצלי ובשלוק שהוא מותר במעשה קדרה עבה, והכין איתא בהדיא בירושלמי דגרסינן התם הנודר מן המבושל מהו שיהא מותר בעבה נשמיענה מן הדא אסור במעשה קדרה רך ומותר בעבה מה אם תבשיל שהוא אסור בצלי ובשלוק מותר בעבה מבושל שהוא מותר בצלי ובשלוק אינו דין שיהא מותר בעבה ויש ק"ו בנדרים אלא כיני תבשיל שהוא בצלי ובשלוק אסור מותר בעבה ומבושל שהוא מותר בצלי ובשלוק מותר בעבה. |
Nedarim 49a:1 | Rashba on Nedarim 49a:3 | commentary | Nedarim | Rashba on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | אמר קונם תבשיל שאני טועם וכו'. תימה למה ליה לשנויי ממודר לקונם שאני טועם ליפלוג וליתני בנודר עצמו שהרי אפי' בלא שאני טועם אם נדר מן התבשיל אסור בצלי ובשלוק והו"ל למיתני אבל הנודר מן התבשיל אסור במעשה קדרה רך וכדתניא בברייתא בפרקין הנודר מן התבשיל אסור בכל מיני תבשיל בצלי ובשלוק, וי"ל דלרבותא נקטיה דאפי' אמר תבשיל שאני טועם אינו אסור במעשה קדרה עבה. |
Nedarim 49a:1 | Rashba on Nedarim 49a:4 | commentary | Nedarim | Rashba on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | ומותר בביצה טרומוטה. מהכא משמע דאסור בביצה צלויה הרבה עד שנצטמקה דאי לא מאי שנא ביצה טרומוטה אפי' כל ביצה שנצטמקה אע"פ שלא נצטמקה כל כך מותרת, אבל בירושלמי גרסינן א"ר חסדא אסור בביצה מגולגלת שכן דרך החולה לאכול פתו בה, ונראה דלאו דוקא מגולגלת אלא אפי' מצומקת. וטעמא נמי דקתני בה משום דחולה אוכל בה פתו תמיהא לי שלא אמרו דבעינן מידי דמתאכלא ביה ריפתא אלא בתבשיל קדרה אבל במידי אחרינא לא דהא צלי לא מתאכיל בגויה ריפתא ואפי' הכי אסור, ושמא דמתאכיל בריפתא מיהא כלומר מידי דמלפת בעינן ומן הדא דירושלמי שמעינן לה אבל אי מתאכיל באפי נפשיה כמעשה קדרה עבה לאו בכלל תבשיל הוא ונכון הוא. |
Nedarim 49a:1 | Rashba on Nedarim 49a:5 | commentary | Nedarim | Rashba on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | ירושלמי הנודר מן המבושל מהו שיהא מותר במעושן מהו שיהא מותר במטוגן מהו שיהא מותר בתבשיל שנתבשל בחמי טבריה הנודר מן המעושן מהו שיהא מותר במבושל ומשמע דכיון דלא איפשיטא אזלינן בהו לחומרא ומיהו אין הולכין בכל אלו אלא לפי לשון המקומות ולשון הנודר. |
Nedarim 49a:1 | Rashba on Nedarim 49a:6 | commentary | Nedarim | Rashba on Nedarim | Talmud | Talmud | MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish. | הנודר ממעשה קדרה אינו אסור אלא ממעשה רתחתה. ירושלמי איזהו מעשה רתחתה כגון חלוקה וטרגיז וטיסני וסלת ואורז זריד וערסן. |
Nedarim 49a:10 | Ran on Nedarim 49a:10:1 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | Rava said a different response: Who are the sick mentioned in the baraita , for whom a gourd is beneficial? They are the Sages, who are weakened by their toil in the study of Torah and their abstention from worldly pleasures, although they are not actually sick. Therefore, there is no contradiction. Gourds are harmful for people who are actually sick. The Gemara comments: Rava conforms to his standard line of reasoning, as Rava said: | מאן חולין רבנן - אין הכי נמי דקרי בין רכיכי בין אשוני קשין לחולי וכי קתני שחולין אוכלין בהן פתן לאו חולין ממש אלא מאן חולין רבנן דאפילו בבריאותן הן תשושי כח מפני שהתורה מתשת כחם: |
Nedarim 49a:10 | Rashi on Nedarim 49a:10:1 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | Rava said a different response: Who are the sick mentioned in the baraita , for whom a gourd is beneficial? They are the Sages, who are weakened by their toil in the study of Torah and their abstention from worldly pleasures, although they are not actually sick. Therefore, there is no contradiction. Gourds are harmful for people who are actually sick. The Gemara comments: Rava conforms to his standard line of reasoning, as Rava said: | חולין רבנן - שעוסקין בתורה ואינם נהנים מן העולם ובאים לידי חולי: |
Nedarim 49a:10 | Tosafot on Nedarim 49a:10:1 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | Rava said a different response: Who are the sick mentioned in the baraita , for whom a gourd is beneficial? They are the Sages, who are weakened by their toil in the study of Torah and their abstention from worldly pleasures, although they are not actually sick. Therefore, there is no contradiction. Gourds are harmful for people who are actually sick. The Gemara comments: Rava conforms to his standard line of reasoning, as Rava said: | מאן חולין - דקתני לעיל שהחולין אוכלין כו': |
Nedarim 49a:10 | Tosafot on Nedarim 49a:10:2 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | Rava said a different response: Who are the sick mentioned in the baraita , for whom a gourd is beneficial? They are the Sages, who are weakened by their toil in the study of Torah and their abstention from worldly pleasures, although they are not actually sick. Therefore, there is no contradiction. Gourds are harmful for people who are actually sick. The Gemara comments: Rava conforms to his standard line of reasoning, as Rava said: | רבנן - שמתוך שעמלים בתורה הם חלשים אבל לחולין ממש לא מעלי: |
Nedarim 49a:10 | Tosafot on Nedarim 49a:10:3 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | Rava said a different response: Who are the sick mentioned in the baraita , for whom a gourd is beneficial? They are the Sages, who are weakened by their toil in the study of Torah and their abstention from worldly pleasures, although they are not actually sick. Therefore, there is no contradiction. Gourds are harmful for people who are actually sick. The Gemara comments: Rava conforms to his standard line of reasoning, as Rava said: | רבא לטעמיה - דרבנן איקרו חולים: |
Nedarim 49a:10 | Steinsaltz on Nedarim 49a:10 | commentary | Nedarim | Steinsaltz on Nedarim | Talmud | Talmud | Rava said a different response: Who are the sick mentioned in the baraita , for whom a gourd is beneficial? They are the Sages, who are weakened by their toil in the study of Torah and their abstention from worldly pleasures, although they are not actually sick. Therefore, there is no contradiction. Gourds are harmful for people who are actually sick. The Gemara comments: Rava conforms to his standard line of reasoning, as Rava said: | רבא אמר: מאן [מי] הם ה חולין המוזכרים כאן שמועילה להם הדלעת — רבנן [חכמים], שמפני שהם עוסקים בתורה ועמלים בה הם נחלשים, אבל הם אינם חולים ממש, ולכן יכולים לאכול דלעת זו, אבל לחולים ממש הדבר מזיק. ומעירים, כי רבא לטעמיה [לטעמו, לשיטתו ] ש אמר רבא: |
Nedarim 49a:10 | Sefer HeArukh, Letter Kof 447 | null | Nedarim | Sefer HeArukh, Letter Kof | Talmud | Reference | Rava said a different response: Who are the sick mentioned in the baraita , for whom a gourd is beneficial? They are the Sages, who are weakened by their toil in the study of Torah and their abstention from worldly pleasures, although they are not actually sick. Therefore, there is no contradiction. Gourds are harmful for people who are actually sick. The Gemara comments: Rava conforms to his standard line of reasoning, as Rava said: | קצר [שוואך זיין] (ברכות ס) אמר שמואל שוי אבא לכולי עלמא קצירי. (שבת יב) אזלינן בתריה דרבי אלעזר לשיולי בקצירא. ס"א חלשא. ס"א תפיחא. (ר"ה טז) א"ר יוסף כמאן מצלינן האידנא אקצירי ומריעי כמאן כר' יוסי (נדרים מט) רבא אמר מאן חולין רבנן רבא לטעמיה דאמר רבא כמאן מצלינן האידנא אקצירי ומריעי קצירי ממש מריעי רבנן (א"ב פירוש חולים וחלשים כי רוחם קצר) : |
Nedarim 49a:10 | Sefer HeArukh, Letter Yod 34 | null | Nedarim | Sefer HeArukh, Letter Yod | Talmud | Reference | Rava said a different response: Who are the sick mentioned in the baraita , for whom a gourd is beneficial? They are the Sages, who are weakened by their toil in the study of Torah and their abstention from worldly pleasures, although they are not actually sick. Therefore, there is no contradiction. Gourds are harmful for people who are actually sick. The Gemara comments: Rava conforms to his standard line of reasoning, as Rava said: | יחיד [איינציג] (יומא כג) ויחידים מוציאין שתים פי' רבנן (תענית י) התחילו היחידים מתענין ואמרינן מאן יחידין אמר רב הוא רבנן ומה שאמרו כאן בבריא כאן בחולה חולים היינו רבנן (נדרים מט) רבא אמר מאן חולים רבנן רבא לטעמיה דאמר כמאן מצלינן האידנא אקצירי ואמריעי כי האי תנא קצירי קצירי ממש מריעי רבנן. ויש ששונים יהירים (סוכה לז) מעשה ביהירי ירושלם ופי' אנשים בעלי גאות אינו טוב להן לעשות כמעשה שעושים אחרים שגנאי הוא להן (בסיפרא בפרשת כהן משיח) לא ישוה קרבנו לכל מצות לקרבנו למצות יחידות פירוש ע"ז שהיא כתובה בפני עצמה בפרשת שלח לך אנשים ואם כל עדת ישראל ישנו: |
Nedarim 49a:2 | Ran on Nedarim 49a:2:1 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | GEMARA: It is taught in a baraita : In the case of one who vowed that cooked foods are forbidden to him, Rabbi Yoshiya maintains that he is prohibited from eating roasted foods. And although there is no biblical proof of the matter, there is an allusion to the matter, as it is stated: "And they cooked the Paschal offering with fire according to the ordinance" (II Chronicles 35:13). Since the Paschal offering must be roasted, it is evident that roasting can also be referred to as cooking. | גמ' תניא ר' יאשיה אוסר - דנודר מן המבושל אסור בצלי: |
Nedarim 49a:2 | Ran on Nedarim 49a:2:2 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | GEMARA: It is taught in a baraita : In the case of one who vowed that cooked foods are forbidden to him, Rabbi Yoshiya maintains that he is prohibited from eating roasted foods. And although there is no biblical proof of the matter, there is an allusion to the matter, as it is stated: "And they cooked the Paschal offering with fire according to the ordinance" (II Chronicles 35:13). Since the Paschal offering must be roasted, it is evident that roasting can also be referred to as cooking. | ואע''פ שאין ראיה לדבר - שהצלי יהא בכלל מבושל זכר לדבר דכתיב ויבשלו (את) הפסח ופסח אינו נאכל אלא צלי וכתיב ויבשלו ומיהו לאו ראיה גמורה היא כדאמר במסקנא דבנדרים הלך אחר לשון בני אדם: ירושלמי אמר רבי יוחנן הלכו בנדרים אחר לשון בני אדם אמר ר' יאשיה הלכו בנדרים אחר לשון תורה מה נפיק ביניהון אמר קונם יין שאיני טועם בחג על דעתיה דרבי יוחנן אסור ביום טוב האחרון של חג על דעתיה דר' יאשיה מותר אף ר' יאשיה מודה שהוא אסור לא אמרה ר' יאשיה אלא לחומרין ע''כ ולפום גמרא דילן דאפי' ר' יאשיה מודה דאין הולכין בנדרים אלא אחר לשון בני אדם שמעינן מינה דבין להקל בין להחמיר האומר בחג יו''ט האחרון של חג בכלל: |
Nedarim 49a:2 | Rashi on Nedarim 49a:2:1 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | GEMARA: It is taught in a baraita : In the case of one who vowed that cooked foods are forbidden to him, Rabbi Yoshiya maintains that he is prohibited from eating roasted foods. And although there is no biblical proof of the matter, there is an allusion to the matter, as it is stated: "And they cooked the Paschal offering with fire according to the ordinance" (II Chronicles 35:13). Since the Paschal offering must be roasted, it is evident that roasting can also be referred to as cooking. | גמ' ר' יאשיה אוסר - בצלי ובשלוק דמתקרי נמי מבושל: |
Nedarim 49a:2 | Tosafot on Nedarim 49a:2:1 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | GEMARA: It is taught in a baraita : In the case of one who vowed that cooked foods are forbidden to him, Rabbi Yoshiya maintains that he is prohibited from eating roasted foods. And although there is no biblical proof of the matter, there is an allusion to the matter, as it is stated: "And they cooked the Paschal offering with fire according to the ordinance" (II Chronicles 35:13). Since the Paschal offering must be roasted, it is evident that roasting can also be referred to as cooking. | רבי יאשיה אוסר בצלי ואע''פ שאין ראיה לדבר זכר לדבר - ולכך לא הוי ראיה דבנדרים הלך אחר לשון בני אדם: |
Nedarim 49a:2 | Shita Mekubetzet on Nedarim 49a:4 | commentary | Nedarim | Shita Mekubetzet on Nedarim | Talmud | Talmud | GEMARA: It is taught in a baraita : In the case of one who vowed that cooked foods are forbidden to him, Rabbi Yoshiya maintains that he is prohibited from eating roasted foods. And although there is no biblical proof of the matter, there is an allusion to the matter, as it is stated: "And they cooked the Paschal offering with fire according to the ordinance" (II Chronicles 35:13). Since the Paschal offering must be roasted, it is evident that roasting can also be referred to as cooking. | גמרא אף על פי שאין ראיה וכו'. שנאמר ויבשלו את הפסח דהיינו צלי שנאמר אל תאכלו ממנו נא ובשל אלמא הא דכתיב ויבשלו היינו צלי. והיינו דקאמר אף על פי שאין ראיה לדבר דהאי קרא כתיב בדברי קבלה ולא ילפינן. ועוד דהואי לשון תורה ולשון תורה לחוד ולשון חכמים לחוד ואפילו הכי זכר לדבר הוא דקריא לצלי מבושל. פירוש. |
Nedarim 49a:2 | Steinsaltz on Nedarim 49a:2 | commentary | Nedarim | Steinsaltz on Nedarim | Talmud | Talmud | GEMARA: It is taught in a baraita : In the case of one who vowed that cooked foods are forbidden to him, Rabbi Yoshiya maintains that he is prohibited from eating roasted foods. And although there is no biblical proof of the matter, there is an allusion to the matter, as it is stated: "And they cooked the Paschal offering with fire according to the ordinance" (II Chronicles 35:13). Since the Paschal offering must be roasted, it is evident that roasting can also be referred to as cooking. | ב גמרא תניא [שנויה ברייתא ]: ר' יאשיה אומר שהנודר מן המבושל אוסר בכך את עצמו גם בצלי, ואף על פי שאין בכתוב ראיה לדבר — מכל מקום יש בו זכר (רמז) לדבר, שנאמר: "ויבשלו (את) הפסח באש כמשפט" (דברי הימים ב לה, יג), וכיון שפסח אינו נאכל אלא צלי, משמע שגם צלייה קרויה בישול. |
Nedarim 49a:2 | Petach Einayim on Nedarim 49a:2 | commentary | Nedarim | Petach Einayim on Nedarim | Talmud | Talmud | GEMARA: It is taught in a baraita : In the case of one who vowed that cooked foods are forbidden to him, Rabbi Yoshiya maintains that he is prohibited from eating roasted foods. And although there is no biblical proof of the matter, there is an allusion to the matter, as it is stated: "And they cooked the Paschal offering with fire according to the ordinance" (II Chronicles 35:13). Since the Paschal offering must be roasted, it is evident that roasting can also be referred to as cooking. | זכר לדבר שנאמר ויבשלו את הפסח מקשים אמאי לא מייתי קרא דכתיב בתורה ובשלת ואכלת ומייתי מדברי הימים ועמ"ש בענין זה בס' הקטן מחב"ר י"ד סי' פ"ז בס"ד ע"ש: |
Nedarim 49a:2 | Ritva on Nedarim 49a:5 | commentary | Nedarim | Ritva on Nedarim | Talmud | Talmud | GEMARA: It is taught in a baraita : In the case of one who vowed that cooked foods are forbidden to him, Rabbi Yoshiya maintains that he is prohibited from eating roasted foods. And although there is no biblical proof of the matter, there is an allusion to the matter, as it is stated: "And they cooked the Paschal offering with fire according to the ordinance" (II Chronicles 35:13). Since the Paschal offering must be roasted, it is evident that roasting can also be referred to as cooking. | גמ' תאנא ר' יאשיה אוסר. פי' אוסר בצלי לנודר מן המבושל ואע"פ שאין ראיה לדבר דצלי אקרי מבושל זכר לדבר שנאמר [ד"ה ב' לה] ויבשלו (את) הפסח באש כמשפט פירש ומשפט הפסח והלכתו צלי הוא ואמרינן לימא בהא קא מיפלגי דרבי יאשיה סבר בנדרים הלך אחר לשון תורה ותנא דידן סבר הלך אחר לשון בני אדם ובלשון ב"א לא קרו לצלי מבושל ומהדרינן דכ"ע בנדרים הלך אחר לשון בני אדם אע"ג דאיכא לשון תורה דפליג אלא היכא דלא ידעינן לשון בני אדם נקיטינן לשון תורה ובלשון ב"א נמי אזלינן בתר ההוא דוכתא דלישניה דנודר ובאתריה דר' יאשיה לצלי נמי קרו מבושל. והא קרא נסיב ומהדרינן דקרא אסמכתא בעלמא אבל עיקר טעמיה משום לשון בני אדם והיינו דקאמר אע"פ שאין זה ראיה לדבר דלית לן למיגמר לנדרים מלשון תורה זכר הוא לדבר שהכתוב מסייע ללשון מקומינו ואילו אזיל בתר לשון תורה לגמרי האי קרא לראיה הוא ממש ולא זכר בלחוד. מיהו מעיקרא קא ס"ד דאפילו ללשון תורה לא הוי ראיה כיון דבכולהו שאר דוכתי קרי מבושל למבושל בקדרה ממש כנ"ל. |
Nedarim 49a:3 | Rashi on Nedarim 49a:3:1 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | The Gemara suggests: Let us say that they disagree with regard to this following principle, that Rabbi Yoshiya holds that one should follow the language of the Torah, and our tanna holds that with regard to vows one should follow the language of people. | הלך אחר לשון בני אדם - דאין דרכם לקרות לצלי מבושל: |
Nedarim 49a:3 | Shita Mekubetzet on Nedarim 49a:5 | commentary | Nedarim | Shita Mekubetzet on Nedarim | Talmud | Talmud | The Gemara suggests: Let us say that they disagree with regard to this following principle, that Rabbi Yoshiya holds that one should follow the language of the Torah, and our tanna holds that with regard to vows one should follow the language of people. | הלך אחר לשון בני אדם כיון שנחלק ונתברר לנו לשון בני אדם מלשון תורה. אבל בפרקין דלעיל פרק ארבעה נדרים גבי ערלה שלא נתברר לנו לשון בני אדם אזלינן בתר לשון תורה ומייתינן ראיה מדכתיב כל הגוים ערלים. שטה. כתב הרמב"ן ז"ל והוא הדין לכל מילי דנדרים דלפום אתרוותא מיתרינן. ומסתברא דאנן דמשתעינן בלשון גוים אם נדר בלשון הקדש מן המבושל הולכין בו אחר לשון תורה וצלי בלשון תורה איקרי מבושל כדכתיב ויבשלו את הפסח וכן כל כי האי גונא. הרנב"י ז"ל. |
Nedarim 49a:3 | Shulchan Arukh, Yoreh De'ah 217:1 | ein mishpat / ner mitsvah | Nedarim | Shulchan Arukh, Yoreh De'ah | Talmud | Halakhah | The Gemara suggests: Let us say that they disagree with regard to this following principle, that Rabbi Yoshiya holds that one should follow the language of the Torah, and our tanna holds that with regard to vows one should follow the language of people. | דין הנודר מהמבושל מהמליח ממעשה קדירה ודומיהם וכיצד הולכין בנדרים אחר לשון בני אדם. ובו מ"ח סעיפים: נדר או נשבע מהמבושל אם דרך אותו מקום באותו לשון ובאותו זמן שקוראין מבושל אפי' לצלי ולשלוק הרי זה אסור בכל ואם אין דרכם לקרות מבושל אלא לבשר שנתבשל במים ובתבלין הרי זה מותר בצלי ובשלוק וכן המעושן והמטוגן והמבושל בחמי טבריא וכיוצא בהם הולכים בו אחר הלשון של בני העיר: |
Nedarim 49a:3 | Steinsaltz on Nedarim 49a:3 | commentary | Nedarim | Steinsaltz on Nedarim | Talmud | Talmud | The Gemara suggests: Let us say that they disagree with regard to this following principle, that Rabbi Yoshiya holds that one should follow the language of the Torah, and our tanna holds that with regard to vows one should follow the language of people. | ושואלים: לימא בהא קמיפלגי [האם לומר שב עקרון זה הם חולקים]; ש ר' יאשיה סבר: בנדרים הלך אחר לשון תורה, ובלשון תורה צלי הוא בכלל מבושל, ותנא דילן [והתנא שלנו] סבר: בנדרים הלך אחר לשון בני אדם? |
Nedarim 49a:3 | Rashba on Nedarim 61b:1 | null | Nedarim | Rashba on Nedarim | Talmud | Talmud | The Gemara suggests: Let us say that they disagree with regard to this following principle, that Rabbi Yoshiya holds that one should follow the language of the Torah, and our tanna holds that with regard to vows one should follow the language of people. | אמר רב חנינא בר אבדימי אמר רב מוחלפת השיטה. קשיא לי דכיון דבדינא פליגי ולא בלישנא היאך אפשר לומר לרבי מאיר לאסור עד שיצא, והלא באומר עד הפסח כלהו מודו דאינו אסור אלא עד שיגיע, ואם כן כל שכן עד לפני, דעד לפני הפסח לא משמע אחר הפסח אלא לפני הפסח. ונראה לי דעד לפני עד מה שקרוי לפני הפסח קאמרי דהיינו פרס הפסח (ומר) [ורבי מאיר – לפי השי"מ] אמר עד שיצא. וכן מצאתי בירושלמי [כאן פרק שמיני הלכה ג'] דגרסינן התם אמר ר' בון הכל מודים בפסח שהוא מותר, מה פליגין בפרס הפסח הדין אמר עד שיגיע, והדין אמר עד שיצא עד כאן. ואם תאמר מאי שנא עד הפסח דלכולי עלמא עד שיגיע, ומאי שנא עד פרס הפסח דפליג רבי מאיר ואמר עד שיצא. ויש לומר דכל היכא דאמר עד פרס הפסח אפילו רבי מאיר מודה דאינו אסור אלא עד שיגיע, אלא באומר עד לפני משמע ליה עד לפני ממש דהיינו רגע האחרון שבפרס שהיא לפני הפסח ממש, ורבי יוסי סבר כל האומר לפני כאומר עד הפרס דלכולי עלמא עד שיגיע. כן נראה לי. ולהאי תירוצא רבי מאיר לחומרא ורבי יוסי לקולא, וקיימא לן כרבי יוסי לקולא, אבל בקדושין פרק האומר [סו, ב] אמרינן דבלישנא בעלמא פליגי, דרבי מאיר סבר עד לפני ממש, ורבי יוסי סבר עד דמיתפני פסחא קאמר, ולההיא אוקימתא לא מפכינן למתניתין אלא לברייתא, ורבי מאיר לקולא בנדרים ורבי יוסי לחומרא. ושם בפרק האומר הארכתי יותר בסברת הראשונים בפסק הלכה לפי שיטה זו, ולפי שיטה שלשם בסייעתא דשמיא. ירושלמי: פרק ששי הלכה א'] בפרק הנודר מן המבושל אמר רבי יוחנן הלכו בנדרים אחר לשון בני אדם, אמר רבי יאשיה הלכו בנדרים אחר לשון תורה, מה ביניהו אמר קונם יין שאני טועם עד החג, על דעתיה דרבי יוחנן אסור ביום טוב האחרון של חג, על דעתיה דרבי יאשיה מותר, ומסיק דאף ר' יאשיה מודה שהוא אסור לא אמר רבי יאשיה אלא לחומרין. עד כאן. ולפום גמרא דילן כלהו מודו דאין הולכין בנדרים להחמיר אלא אחר לשון בני אדם, וכדאיתא בפרק הנודר מן המבושל [לעיל (נדרים מט, א)], הלכך בין להקל בין להחמיר האומר בחג יום טוב האחרון של חג בכלל. |
Nedarim 49a:3 | Teshuvot HaRosh 76:4:2 | null | Nedarim | Teshuvot HaRosh | Talmud | Responsa | The Gemara suggests: Let us say that they disagree with regard to this following principle, that Rabbi Yoshiya holds that one should follow the language of the Torah, and our tanna holds that with regard to vows one should follow the language of people. | ראובן גובה שטרו דכיון שכתוב בשובר שמחל לו כל תביעות עד אותו היום אין אותו היום בכלל המחילה [וראובן שהלוה לשמעון בו ביום אין אותו החוב בכלל המחילה] דבלשון העולם עד ולא עד בכלל מדתנן בנדרים פרק קונם יין (ס"א) עד הפסח אסור עד שיגיע עד הקציר עד הבציר עד המסיק אינו אסור אלא עד שיגיע זה הכלל כל שזמנו קבוע ואמר עד אינו אסור אלא עד שיגיע ואף על גב דלגבי אסור והיתר אמרינן בפרק אלו טרפות (נ"ה) דאזלינן לחומרא דאי עד ועד בכלל חומרא אמרינן עד ועד בכלל ואי עד ולא עד בכלל חומרא אמרינן עד ולא עד בכלל בנדרים ליכא ספיקא דבנדרים הולכין אחר לשון בני אדם (כדאמרינן בנדרים מ"ט) האומר עד יום פלוני אין אותו היום בכלל אבל אם היה כתוב בשובר שמחל לו כל תביעות שיש לו עליו עד עכשיו אז עכשיו מספקא לן אי היה בתחלת היום או בסופו וכן השטר מספקא לן באיזה שעה היה ביום ומספיקא לא מפקינן ממונא ותלינן שהשטר קודם ואחר כך פשר עמו ומחל לו כל תביעות נאם הכותב אשר בה"ר יחיאל זצ"ל. |
Nedarim 49a:4 | Shita Mekubetzet on Nedarim 49a:6 | commentary | Nedarim | Shita Mekubetzet on Nedarim | Talmud | Talmud | The Gemara refutes this suggestion: No, it is possible that everyone agrees that with regard to vows one should follow the language of people. Rather, this Sage stated his opinion in accordance with the language of his locale, and this Sage stated his opinion in accordance with the language of his locale. In the locale of our tanna , roasted food is called roasted and cooked food is called cooked, and in the locale of Rabbi Yoshiya even roasted food is called cooked. | אסמכתא בעלמא הוא דקא נסיב ולעולם סבירא ליה הלך אחר לשון בני אדם. וא"ת המקשה שהקשה מה מקשה וכי לא ידע כי אסמכתא בעלמא והא תני רבי יאשיה בברייתא בהדיא אף על פי שאין ראיה לדבר זכר לדבר משמע מדבריו שאינו אלא אסמכתא בעלמא. גמגום. הרי"ץ ז"ל. |
Nedarim 49a:4 | Steinsaltz on Nedarim 49a:4 | commentary | Nedarim | Steinsaltz on Nedarim | Talmud | Talmud | The Gemara refutes this suggestion: No, it is possible that everyone agrees that with regard to vows one should follow the language of people. Rather, this Sage stated his opinion in accordance with the language of his locale, and this Sage stated his opinion in accordance with the language of his locale. In the locale of our tanna , roasted food is called roasted and cooked food is called cooked, and in the locale of Rabbi Yoshiya even roasted food is called cooked. | ודוחים: לא, אפשר לומר כי דכולי עלמא [שלדעת הכל] בנדרים הלך אחר לשון בני אדם, אלא מר כי אתריה ומר כי אתריה [חכם זה אמר את דבריו כ לשון של מקומו וחכם זה כ ב מקומו]; באתרא דתנא דילן [במקומו של התנא שלנו] לצלי קרו ליה [קוראים אותו] צלי, ולמבושל קרו ליה [קוראים אותו] מבושל. באתרא [במקומו] של ר' יאשיה אפילו ל צלי קרו [קוראים] מבושל. |
Nedarim 49a:5 | Steinsaltz on Nedarim 49a:5 | commentary | Nedarim | Steinsaltz on Nedarim | Talmud | Talmud | The Gemara raises a difficulty: But doesn't Rabbi Yoshiya cite a verse as proof for his opinion, which shows that his opinion is not based on the vernacular? The Gemara answers: The verse is cited as a mere support for his opinion, as implied by his statement that the verse is only an allusion, not a full proof. | ומקשים: והא קרא נסיב לה [והרי מקרא הוא מביא] ועליו הוא סומך ואם כן אין לדעתו לחלק בין מקום למקום! ומשיבים: דבריו אלה הם אסמכתא בעלמא [ כ סמך ורמז בלבד] וכך נראה מלשונו, שהרי הוא אומר שיש בכך רק זכר לדבר. |
Nedarim 49a:6 | Ran on Nedarim 49a:6:1 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | It is stated in the mishna that one who said: A cooked food is konam for me and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one. The Gemara asks: Why is he permitted to eat it? But didn't he vow that a cooked food, which includes one that is thick, is forbidden to him? | והא מתבשיל נדר - ואמאי מותר בעבה דהא תבשיל הוא: |
Nedarim 49a:6 | Rashi on Nedarim 49a:6:1 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | It is stated in the mishna that one who said: A cooked food is konam for me and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one. The Gemara asks: Why is he permitted to eat it? But didn't he vow that a cooked food, which includes one that is thick, is forbidden to him? | והא מתבשיל נדר - דמשמע בין רך בין עבה: |
Nedarim 49a:6 | Tosafot on Nedarim 49a:6:1 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | It is stated in the mishna that one who said: A cooked food is konam for me and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one. The Gemara asks: Why is he permitted to eat it? But didn't he vow that a cooked food, which includes one that is thick, is forbidden to him? | והא מן תבשיל נדר - ורך לא הוי תבשיל כיון שהוא רק כמים בעלמא: |
Nedarim 49a:6 | Shita Mekubetzet on Nedarim 49a:7 | commentary | Nedarim | Shita Mekubetzet on Nedarim | Talmud | Talmud | It is stated in the mishna that one who said: A cooked food is konam for me and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one. The Gemara asks: Why is he permitted to eat it? But didn't he vow that a cooked food, which includes one that is thick, is forbidden to him? | פיסקא והא תבשיל נדר. יש מפרשים דאסור כמעשה רך. קשיא ליה דרך במים אינו נראה שיהא בכלל תבשיל ולהאי פירושא האי דקאמר והא תניא בניחותא ממאי דקתני ואסור בהטריות רכות קמייתי סייעתא. ומיהו לא מחוור דהטריות רכות אינן רכוח במים ואינן רכות כל כך שנסתפק אדם בהם שלא יקרא תבשיל מחמת רכותן. ויש מפרשים דמותו בעבה הא קשיא ליה והשתא אתי שפיר דמייתי ראיה מדקתני טעמא דהחולין אוכלין בהם פתם דאלמא המתאכיל ביה ריפתא תבשיל קרי ליה. הרשב"א ז"ל. |
Nedarim 49a:6 | Steinsaltz on Nedarim 49a:6 | commentary | Nedarim | Steinsaltz on Nedarim | Talmud | Talmud | It is stated in the mishna that one who said: A cooked food is konam for me and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one. The Gemara asks: Why is he permitted to eat it? But didn't he vow that a cooked food, which includes one that is thick, is forbidden to him? | ג שנינו במשנה: האומר "קונם תבשיל שאיני טועם" — מותר במעשה קדירה עבה. ושואלים: מדוע מותר? והא [והרי] מתבשיל נדר וזה כולל הכל! |
Nedarim 49a:6 | Rashba on Nedarim 49a:7 | commentary | Nedarim | Rashba on Nedarim | Talmud | Talmud | It is stated in the mishna that one who said: A cooked food is konam for me and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one. The Gemara asks: Why is he permitted to eat it? But didn't he vow that a cooked food, which includes one that is thick, is forbidden to him? | גמ' והא תבשיל נדר. י"מ דאסור במעשה קדרה רך קשיא ליה דרך במים אינו נראה שיהא בכלל תבשיל, ולהאי פרושא הא דקאמר והא תניא בניחותא ממאי דקתני ואסור בהטריות רכות קא מייתי סייעתא, ומיהו לא מחוור דהטריות רכות אינן רכות במים ואינן רכות כ"כ שנסתפק אדם בהן שלא יקרא תבשיל מחמת רכותן, וי"מ דמותר בעבה קא קשיא ליה והשתא אתי שפיר דמייתי ראיה מדקא תני טעמא דהחולים אוכלים בהם פתם דאלמא כל דמתאכיל ביה ריפתא תבשיל קרי ליה. |
Nedarim 49a:7 | Ran on Nedarim 49a:7:1 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita : One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [ hiteriyyot ], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread. | האי תנא כל מידי דמתאכלא ביה ריפתא תבשיל קרי ליה - אבל מעשה קדרה עבה דלא מתאכלא ריפתא בהדיה לא מיקרי תבשיל ואית דמפרשי דאסור במעשה קדרה רך קא קשיא ליה דלאו תבשיל הוא ושני דכיון דמתאכלא ביה ריפתא תבשיל קרי ליה: |
Nedarim 49a:7 | Ran on Nedarim 49a:7:2 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita : One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [ hiteriyyot ], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread. | והתניא - בניחותא: |
Nedarim 49a:7 | Ran on Nedarim 49a:7:3 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita : One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [ hiteriyyot ], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread. | ואסור בהיטריות רכות - דלועין קטנים: |
Nedarim 49a:7 | Ran on Nedarim 49a:7:4 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita : One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [ hiteriyyot ], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread. | שהחולין אוכלין בהן פתן - מדקא יהיב טעמא לאיסורא מפני שהחולין אוכלין בהן פתן ש''מ דכל מידי דמתאכיל ביה ריפתא תבשיל מיקרי: |
Nedarim 49a:7 | Rashi on Nedarim 49a:7:1 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita : One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [ hiteriyyot ], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread. | האי תנא - דמתניתין דלא קרי לעבה תבשיל: |
Nedarim 49a:7 | Rashi on Nedarim 49a:7:2 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita : One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [ hiteriyyot ], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread. | בכל מידי דמתאכלא ביה ריפתא - דמלפתין בו את הפת קרי תבשיל: |
Nedarim 49a:7 | Rashi on Nedarim 49a:7:3 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita : One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [ hiteriyyot ], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread. | והא תניא - בניחותא: |
Nedarim 49a:7 | Rashi on Nedarim 49a:7:4 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita : One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [ hiteriyyot ], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread. | בהיטריות רכות - בדילועין רכות שהחולין אוכלין בהן פיתן: |
Nedarim 49a:7 | Tosafot on Nedarim 49a:7:1 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita : One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [ hiteriyyot ], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread. | בהיטריות - פירוש קרייאני: |
Nedarim 49a:7 | Steinsaltz on Nedarim 49a:7 | commentary | Nedarim | Steinsaltz on Nedarim | Talmud | Talmud | Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita : One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [ hiteriyyot ], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread. | אמר אביי: האי תנא [תנא זה] סבור ש כל מידי [דבר] דמתאכל ביה ריפתא [שנאכל בו, עימו, לחם] — תבשיל קרו ליה [קוראים אותו], ומעשה קדירה עבה נאכל בלי לחם. והתניא [ו אכן כן שנינו בברייתא ]: הנודר מן התבשיל — אסור בכל מיני תבשיל, ואסור בצלי ובשלוק ובמבושל, ואסור בהיטריות (דלעות) רכות שהחולין אוכלין בהן פיתן. משמע מכאן שדבר הנאכל עם לחם נקרא תבשיל. |
Nedarim 49a:7 | Tosefta Nedarim 3:1 | mesorat hashas | Nedarim | Tosefta Nedarim | Talmud | Tosefta | Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita : One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [ hiteriyyot ], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread. | הנודר מן התבשיל אסור בצלי [ובשלקות] ובמבושל ואסור [באימרות] רכות מפני שהחולין אוכלין בהן פתן. |
Nedarim 49a:7 | Sefer HeArukh, Letter Heh 64 | null | Nedarim | Sefer HeArukh, Letter Heh | Talmud | Reference | Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita : One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [ hiteriyyot ], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread. | הטריות [קליינע ארביזין]. (נדרים מט) ואסור בהטריות רכות שהחולין אוכלין בהן פיתן פי' קרי קטנים פי' אחר קטניות רכות (א"ב פי' בל' יוני קמח של חטים מבושל במים או ביין או בחלב) . |
Nedarim 49a:8 | Ran on Nedarim 49a:8:1 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | The Gemara asks: Is that so, that the sick eat gourds? But Rabbi Yirmeya fell ill, and a certain doctor came to him to heal him. He saw a gourd that was placed in his house, and he left Rabbi Yirmeya and exited the house and said: This person has an angel of death, a gourd, in his house, and I will enter to heal him? This incident teaches that gourds are detrimental for the sick. | איני - דדלועין יפין לחולה: |
Nedarim 49a:8 | Rashi on Nedarim 49a:8:1 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | The Gemara asks: Is that so, that the sick eat gourds? But Rabbi Yirmeya fell ill, and a certain doctor came to him to heal him. He saw a gourd that was placed in his house, and he left Rabbi Yirmeya and exited the house and said: This person has an angel of death, a gourd, in his house, and I will enter to heal him? This incident teaches that gourds are detrimental for the sick. | איני - מי אוכלין החולין מהן: |
Nedarim 49a:8 | Rashi on Nedarim 49a:8:2 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | The Gemara asks: Is that so, that the sick eat gourds? But Rabbi Yirmeya fell ill, and a certain doctor came to him to heal him. He saw a gourd that was placed in his house, and he left Rabbi Yirmeya and exited the house and said: This person has an angel of death, a gourd, in his house, and I will enter to heal him? This incident teaches that gourds are detrimental for the sick. | חזא קרא דמחיתא - דלעת מונחת שם שהיה אוכל ממנה: |
Nedarim 49a:8 | Tosafot on Nedarim 49a:8:1 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | The Gemara asks: Is that so, that the sick eat gourds? But Rabbi Yirmeya fell ill, and a certain doctor came to him to heal him. He saw a gourd that was placed in his house, and he left Rabbi Yirmeya and exited the house and said: This person has an angel of death, a gourd, in his house, and I will enter to heal him? This incident teaches that gourds are detrimental for the sick. | [איני] וכי קרי טובים לחולים וכו': |
Nedarim 49a:8 | Steinsaltz on Nedarim 49a:8 | commentary | Nedarim | Steinsaltz on Nedarim | Talmud | Talmud | The Gemara asks: Is that so, that the sick eat gourds? But Rabbi Yirmeya fell ill, and a certain doctor came to him to heal him. He saw a gourd that was placed in his house, and he left Rabbi Yirmeya and exited the house and said: This person has an angel of death, a gourd, in his house, and I will enter to heal him? This incident teaches that gourds are detrimental for the sick. | ושואלים: איני [ וכי כך הוא]?! והא [והרי] ר' ירמיה חלש [חלה], על לגביה ההוא אסיא לאסיוה [נכנס אליו רופא אחד לרפאותו], חזא קרא דמחת בביתיה [ראה דלעת שמונחת בביתו], שבקיה ונפק [הניחו ויצא]. אמר: מלאך מותא אית ליה לדין בביתיה ואנא איעול לאסאה יתיה [מלאך המוות (הדלעת) נמצא לו לזה בביתו ואני אכנס לרפא אותו]?! הרי שדלעת מזיקה לחולה! |
Nedarim 49a:9 | Ran on Nedarim 49a:9:1 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | ברכיכי - מעלו: |
Nedarim 49a:9 | Ran on Nedarim 49a:9:2 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | אשוני - קשין: |
Nedarim 49a:9 | Ran on Nedarim 49a:9:3 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | בקרא גופיה - קשה: |
Nedarim 49a:9 | Ran on Nedarim 49a:9:4 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | גוויה דקרא - מה שבתוכו מעלי: |
Nedarim 49a:9 | Ran on Nedarim 49a:9:5 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | לוליבא דקרא - מה שבתוכו: |
Nedarim 49a:9 | Ran on Nedarim 49a:9:6 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | בסילקא - יבשלנו עם תרדין: |
Nedarim 49a:9 | Ran on Nedarim 49a:9:7 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | לוליבא דכיתנא בכותחא - מה שבתוכו טוב לאכלו עם כותח: |
Nedarim 49a:9 | Ran on Nedarim 49a:9:8 | commentary | Nedarim | Ran on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | ודבר זה אסור לאמרו בפני עם הארץ - כדי שלא יעקרו הפשתן לכך: |
Nedarim 49a:9 | Rashi on Nedarim 49a:9:1 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | לוליבא דקרא בסלקא - תוכו של דלעת יפה לאכול עם התרדין: |
Nedarim 49a:9 | Rashi on Nedarim 49a:9:2 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | לוליבא דכיתנא - תוכן של זרעוני פשתן יפים לאכלן בכותח: |
Nedarim 49a:9 | Rashi on Nedarim 49a:9:3 | commentary | Nedarim | Rashi on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | ודבר זה אסור לאומרו בפני עם הארץ - משום דדבר מעולה הוא לרפואה ואסור לומר להם שום דבר שיהנו ממנו ואית דאמרי דלא ליכלו טובא וליפסדו כיתנא: |
Nedarim 49a:9 | Tosafot on Nedarim 49a:9:1 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | ברכיכי - מועילים לחולים: |
Nedarim 49a:9 | Tosafot on Nedarim 49a:9:2 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | באשוני - פירוש קשות הם רעות לחולה שאינן מבושלות כצורך: |
Nedarim 49a:9 | Tosafot on Nedarim 49a:9:3 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | בקרא גופה - פירוש חיצון שבקרא קשה הוא ורע לחולה: |
Nedarim 49a:9 | Tosafot on Nedarim 49a:9:4 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | בגויה - רך שבתוכו יפה לחולה: |
Nedarim 49a:9 | Tosafot on Nedarim 49a:9:5 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | לוליבא דקרא - כל דבר שהוא [רך] קרי לוליבא: |
Nedarim 49a:9 | Tosafot on Nedarim 49a:9:6 | commentary | Nedarim | Tosafot on Nedarim | Talmud | Talmud | The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [ luliva ] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kuteha , a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds. | בכותח - טוב ליתן בכותח: |
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