## Bartenura on Mishnah Nedarim Chapter 1

###### Bartenura on Mishnah Nedarim 1:1:1
[Bartenura on Mishnah Nedarim 1:1:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:1:1)

**כָּל כִּנּוּיֵי נְדָרִים כִּנְדָרִים.** בַּגְּמָרָא מוֹקְמִינַן דְּרֵישָׁא דְּמַתְנִיתִין חַסּוֹרֵי מִחַסְּרָא וְהָכִי קָתָנֵי, כָּל יְדוֹת נְדָרִים כִּנְדָרִים, כָּל כִּנּוּיֵי נְדָרִים כִּנְדָרִים. אֵלּוּ הֵן יְדוֹת נְדָרִים, הָאוֹמֵר לַחֲבֵרוֹ מֻדָּר אֲנִי מִמְּךָ מֻפְרָשׁ אֲנִי מִמְּךָ וְכוּ'. אֵלּוּ הֵן כִּנּוּיֵי נְדָרִים, קוֹנָם, קוֹנָח, קוֹנָס וְכוּ'. יְדוֹת נְדָרִים, כְּמוֹ בֵּית יָד שֶׁל כְּלִי שֶׁאוֹחֲזִין אוֹתוֹ בּוֹ, כָּךְ יְדוֹת נְדָרִים שֶׁבָּהֶם הַנְּדָרִים נֶאֱחָזִים. כִּנּוּיֵי נְדָרִים, כְּמוֹ הַמְכַנֶּה שֵׁם לַחֲבֵרוֹ [בָּבָא מְצִיעָא נח:] שֶׁאֵינוֹ עִקָּרוֹ שֶׁל שֵׁם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
In the Gemara (Tractate Nedarim 2b), we maintain that our Mishnah is deficient and should be read as follows: all intimations/ידות (i.e., a term for words uttered by a person conveying a certain intention that can be understood from the context or from the general subject of the statement, although it is not clearly and explicitly expressed – are intimations regarded as explicit statements) of vows are like vows; all substitutes/כנויי for the language of vows (i.e., and it is obvious that he intended his statement to be a vow, his words assume that status) are like vows. Which are intimations of vows? A person who says to his fellow: “I am forbidden by vow from you,” “I am separated from you,” etc. Which are substitutions of vows? “A person who states (see Mishnah 2 of this chapter): קונם/Konam, קונח/Konakh, קונס/Konas, etc., (i.e., a specific type of vow whereby one prohibits himself from eating something or deriving benefit from something or someone by saying: “That person or object is to a KONAM;” the word KONAM is a substitute for the Hebrew word for offering/קרבן – and is used in order to avoid uttering that word). The intimations of vows/ידות נדרים are like the handle of a utensil that one holds it by, so are intimations of vows by which vows are held. Substitutes for vows, like [Tractate Bava Metzia 58b] when one calls his neighbor by a nickname which is not the essence of the name [of that person].


###### Bartenura on Mishnah Nedarim 1:1:2
[Bartenura on Mishnah Nedarim 1:1:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:1:2)

**מֻדָּרְנִי מִמְּךָ.** אִם אָמַר אֶחָד מִלְּשׁוֹנוֹת הַלָּלוּ, מֻדָּר אֲנִי מִמְּךָ שֶׁאֵינִי אוֹכֵל לְךָ וְשֶׁאֵינִי טוֹעֵם לְךָ, אוֹ מֻפְרָשׁ אֲנִי מִמְּךָ שֶׁאֵינִי אוֹכֵל לְךָ וְשֶׁאֵינִי טוֹעֵם לְךָ, אוֹ מְרֻחָק אֲנִי מִמְּךָ שֶׁאֵינִי אוֹכֵל לְךָ וְאֵינִי טוֹעֵם לְךָ, הוּא יְדוֹת נְדָרִים וְאָסוּר לֶאֱכֹל וְלִטְעֹם עִמּוֹ. אֲבָל אִם אָמַר לוֹ מֻדָּר אֲנִי מִמְּךָ בִּלְבַד, אֵין בְּמַשְׁמָעוּת דְּבָרָיו אֶלָּא שֶׁלֹּא יְדַבֵּר עִמּוֹ. וּמֻפְרָשׁ אֲנִי מִמְּךָ בִּלְבַד, מַשְׁמַע שֶׁלֹּא יִשָּׂא וְיִתֵּן עִמּוֹ. וּמְרֻחָק אֲנִי מִמְּךָ בִּלְבַד, מַשְׁמַע שֶׁלֹּא יֵשֵׁב בְּאַרְבַּע אַמּוֹתָיו. וְאֵינוֹ אָסוּר לֶאֱכֹל עִמּוֹ אֶלָּא אִם כֵּן פֵּרֵשׁ וְאָמַר עִם כָּל אֶחָד מִלְּשׁוֹנוֹת הַלָּלוּ, שֶׁאֵינִי אוֹכֵל לְךָ וְשֶׁאֵינִי טוֹעֵם לְךָ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מודר אני ממך – if he said one of these linguistic formulations: “I am forbidden by vow from you that I don’t eat your [food], or/and I taste your [food],” or “I am separated from you that I don’t eat your [food], or/and if I taste your [food],” or “I am distanced from you that I don’t eat your [food] or/and I don’t taste your [food],” this is an intimation of vows and it is forbidden to eat or to taste with him. But if he said to him: “I am forbidden by vow” alone, there is no implication in his words other than he doesn’t speak with him. And “I am separated from you” alone, implies that he will not engage in business with him, and “I am distanced from you” alone, implies that he will not sit within his four cubits, and does not prohibit eating with him unless he specified and stated with one of these linguistic formulations, “that I don’t eat [food] with you,” or “I don’t taste anything with you.”


###### Bartenura on Mishnah Nedarim 1:1:3
[Bartenura on Mishnah Nedarim 1:1:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:1:3)

**רַבִּי עֲקִיבָא הָיָה חוֹכֵךְ וְכוּ'.** כְּלוֹמַר מְחַכֵּךְ שְׂפָתָיו זוֹ בָזוֹ וְלֹא רָצָה לֶאֱסֹר בְּפֵרוּשׁ, אֲבָל הָיָה נִרְאֶה מִדַּעְתּוֹ שֶׁהָיָה אוֹסֵר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רבי עקיבא היה חוכך וכו' (had some hesitation about deciding in favor of greater stringency) – meaning to say, rubbed/scratched his lips on against the other, but did not want to forbid explicitly, but it had appeared from his temperament/mind that it was forbidden.


###### Bartenura on Mishnah Nedarim 1:1:4
[Bartenura on Mishnah Nedarim 1:1:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:1:4)

**כְּנִדְרֵי רְשָׁעִים נָדַר בְּנָזִיר וּבְקָרְבָּן וּבִשְׁבוּעָה.** אִם אָמַר הֲרֵי עָלַי כְּנִדְרֵי רְשָׁעִים, שֶׁנִּדְרֵיהֶם נָזִיר וְקָרְבָּן [וּ]שְׁבוּעָה, אִם אֹכַל כִּכָּר זוֹ, וְעָבַר וַאֲכָלָהּ, חַיָּב לִהְיוֹת נָזִיר שְׁלֹשִׁים יוֹם וּלְהָבִיא קָרְבַּן עוֹלָה וְחַיָּב מַלְקוֹת כְּעוֹבֵר עַל שְׁבוּעַת בִּטּוּי, שֶׁהֲרֵי הִזְכִּיר בְּנִדְרוֹ נָזִיר וְקָרְבָּן וּשְׁבוּעָה. וּמַה שֶּׁאָמַר כְּנִדְרֵי רְשָׁעִים, לְפִי שֶׁהָרְשָׁעִים הֵם שֶׁנּוֹדְרִים וְנִשְׁבָּעִים, לֹא הַכְּשֵׁרִים, שֶׁהַכְּשֵׁרִים יְרֵאִים שֶׁלֹּא לַעֲבֹר עַל בַּל תְּאַחֵר וְנִזְהָרִים שֶׁלֹּא לְהוֹצִיא שְׁבוּעָה מִפִּיהֶם, וּלְפִיכָךְ כְּנִדְרֵי כְּשֵׁרִים לֹא אָמַר כְּלוּם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כנדרי רשעים נדר בנזיר ובקרבן ובשבועה – if he said: “May this be upon me like the vows of wicked people whose vows in the case of a Nazir or in bringing a sacrifice or in taking of an oath if I eat this loaf, and he transgressed and ate it, he is liable to become a Nazir for thity days and to bring a sacrifice of a burnt offering and would liable for flogging/stripes like one who transgresses an oath on a statement (i.e., an oath taken by a person to reinforce a promise or an obligation or o confirm he veracity of a story –he brings a sacrifice based upon his financial situation/קרבן עולה ויורד ) because he mentioned in his oath the Nazir, and/or a sacrifice and/or an oath. But when he stated, “like the vows of the wicked,” since he wicked are those who make vows and take oaths, not the suitable people, for he suitable ones fear not to transgress (Deuteronomy 23:22): “[When you make a vow to the LORD your God,] do not put off fulfilling it, [for the LORD your God will require it of you, and you will have incurred guilt],” and they (i.e., the suitable/appropriate people) are warned not to bring forth an oath from their lips, and therefore “like the vows of the suitable/appropriate [people],” he has said nothing whatsoever.


###### Bartenura on Mishnah Nedarim 1:1:5
[Bartenura on Mishnah Nedarim 1:1:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:1:5)

**כְּנִדְבוֹתָם נָדַר בְּנָזִיר וּבְקָרְבָּן.** אִם אָמַר כְּנִדְבוֹת כְּשֵׁרִים הֲרֵינִי נָזִיר וַהֲרֵי זֶה קָרְבָּן אִם אֹכַל כִּכָּר זוֹ, וַאֲכָלָהּ, חַיָּב בְּנָזִיר וּבְקָרְבָּן, שֶׁהַכְּשֵׁרִים פְּעָמִים נוֹדְרִים בְּנָזִיר לְאַפְרוֹשֵׁי מֵאִסּוּר. וּמִתְנַדְּבִים בְּקָרְבָּן שֶׁמְּבִיאִים קָרְבָּנָם לְפֶתַח הָעֲזָרָה וּמַקְדִּישִׁין אוֹתָהּ שָׁם כְּדֵי שֶׁלֹּא יָבֹאוּ בָהּ לִידֵי מִכְשׁוֹל. וּנְדָבָה הִיא כְּשֶׁיֹּאמַר הֲרֵי זוֹ. וְנֶדֶר, הֲרֵי עָלַי. לְפִיכָךְ הַכְּשֵׁרִים מִתְנַדְּבִים אֲבָל אֵינָם נוֹדְרִים, כִּי הֵיכִי דְלָא לֵיתוּ לִידֵי תַקָּלָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וכנדבותם נדר נזיר ובקרבן (as their free-will offerings – he has made a binding vow in the case of a Nazir or in the case of bringing an offering) – if he said, “like the free-will offerings of the suitable/appropriate [people], I will be a Nazir or this is an offering if I eat this loaf,” and he consumed it, he is liable regarding becoming a Nazir, or in bringing a sacrifice, for the suitable/appropriate people sometimes make vows of becoming a Nazir in order to separate from prohibition. But when they make a free-will donation of a sacrifice that they bring their offering to the entrance of the Temple courtyard and sanctify it there in order that they will now come through it as a hindrance/stumbling-block. And the free-will offering is when he says, “May this be,” or “A vow be upon me.” Therefore, the worthy people make a free-will offering but do not make a vow, in order that one may not be led to commit an offernse through it.


###### Bartenura on Mishnah Nedarim 1:2:1
[Bartenura on Mishnah Nedarim 1:2:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:2:1)

**קוֹנָם קוֹנָח קוֹנָס הֲרֵי אֵלּוּ כִנּוּיִין לְקָרְבָּן.** לְשׁוֹנוֹת שֶׁל גּוֹיִם הֵם, וְיֵשׁ מֵהֶם מִי שֶׁקּוֹרֵא לְקָרְבָּן כָּךְ וְיֵשׁ מִי שֶׁקּוֹרֵא כָּךְ, וּבְכָל לָשׁוֹן שֶׁיֹּאמַר מֵאֵלּוּ הוּא מַתְפִּיס בְּקָרְבָּן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
קונם קונח קונס הרי אלו כנויין לקרבן – these are the languages of non-Jews, and there are from them one who calls for a certain sacrifice, and there is one wo calls such, and in every language when he states from these [forms of language] he causes to take hold of a sacrifice.


###### Bartenura on Mishnah Nedarim 1:2:2
[Bartenura on Mishnah Nedarim 1:2:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:2:2)

**נָדַר בְּמוֹתָא.** כְּלוֹמַר נִשְׁבַּע בְּמוֹתָא, וְהוּא כִנּוּי שֶׁל מוֹמְתָא, שֶׁהִיא שְׁבוּעָה בִּלְשׁוֹן תַּרְגּוּם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נדר במותא – meaning to say that he took an oath to curse, which is a substitute of an oath/imprecation, and it is a an oath in the language of an Aramaic translation


###### Bartenura on Mishnah Nedarim 1:3:1
[Bartenura on Mishnah Nedarim 1:3:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:1)

**לַחֻלִּין שֶׁאֹכַל לָךְ.** הַלָּמֶ"ד נְקֻדָּה פַתַּח, וּמַשְׁמַע לֹא חֻלִּין יִהְיֶה מַה שֶּׁאֹכַל לָךְ אֶלָּא קֹדֶשׁ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לחולין שאוכל לך – The LAMED/ל has the vocalization of a PATACH, and it implies Something not unconsecrated will be what I will eat with you, but rather holy/sanctified.


###### Bartenura on Mishnah Nedarim 1:3:2
[Bartenura on Mishnah Nedarim 1:3:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:2)

**לֹא כָשֵׁר.** יִהְיֶה, אֶלָּא פָּסוּל. וְהַיְנוּ קָדָשִׁים דְּשַׁיָּךְ בְּהוּ כַּשְׁרוּת וּפַסְלוּת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לא כשר – it will be, but rather invalid. And these are Holy Things that are connected with things that are fit/appropriate and invalid/inappropriate.


###### Bartenura on Mishnah Nedarim 1:3:3
[Bartenura on Mishnah Nedarim 1:3:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:3)

**וְלֹא דְכֵי.** לֹא מֻתָּר. כְּמוֹ אֵיל קַמְצָא דָכָן, בַּעֲבוֹדָה זָרָה [דַּף לז]. וְאַף עַל גַּב דִּלְשׁוֹן מֻתָּר וְאָסוּר שַׁיָּךְ נַמִּי גַבֵּי נְבֵלָה וּטְרֵפָה, וַאֲנַן קָיְמָא לָן שֶׁאֵין מַתְפִּיסִין אֶלָּא בְּדָבָר הַנִּדָּר וְהַנִּדָּב, הוֹאִיל וְיֵשׁ בְּמַשְׁמָעוּת מֻתָּר גַּם בְּקָדָשִׁים, הָא תְנַן סְתַם נְדָרִים לְהַחְמִיר, דְּכֵיוָן דְּדַעְתּוֹ לְהַתְפִּיסוֹ בְּנֶדֶר אָמְרִינַן עַל דָּבָר הַנִּדָּר נִתְכַּוֵּן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לא דכי – not permitted, like a pure species of locust (see Tractate Eduyot, Chapter 8, Mishnah 4), in Tractate Avodah Zarah [37a – which is kosher, according to Rashi] and even though that the language of permitted and forbidden belongs also regarding a carrion that died of itself and an animal torn by a wild beast, but we hold that we don’t cause to take hold of it other than with something that is vowed or made as a free-will offering, for since there is an implication in “permitted” also in Holy Things, therefore it is taught in the Mishnah (Tractate Nedarim, Chapter 2, Mishnah 4): “Vows that are not spelled out are subject to a more stringent ruling,” for since it is his intention to cause to take hold of a vow, we state regarding a thing that is vowed he intended.


###### Bartenura on Mishnah Nedarim 1:3:4
[Bartenura on Mishnah Nedarim 1:3:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:4)

**טָהוֹר.** אִם אָמַר לֹא טָהוֹר מַה שֶּׁאֹכַל לָךְ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
טהור – if he stated: “it is not pure what I eat of yours.”


###### Bartenura on Mishnah Nedarim 1:3:5
[Bartenura on Mishnah Nedarim 1:3:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:5)

**טָמֵא נוֹתָר פִּגּוּל.** אִם אָמַר טָמֵא מַה שֶּׁאֹכַל לָךְ, וְכֵן כֻּלָּם: **אָסוּר.** שֶׁכָּל אֵלּוּ דְּבָרִים הַנּוֹהֲגִים בַּקָּדָשִׁים הֵם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
טמא נותר פיגול – if he said: “it is impure what I eat of yours,” and similarly for all of them. It is forbidden, that all of these things that are engaged with the Holy Things.


###### Bartenura on Mishnah Nedarim 1:3:6
[Bartenura on Mishnah Nedarim 1:3:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:6)

**כְּאִימְּרָא.** כַּשֶּׂה שֶׁל קָרְבָּן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כאימרא – like the lamb/young sheep of a Sacrifice.


###### Bartenura on Mishnah Nedarim 1:3:7
[Bartenura on Mishnah Nedarim 1:3:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:7)

**כַּדִּירִים.** כְּלִשְׁכַּת הָעֵצִים אוֹ כְלִשְׁכַּת הַטְּלָאִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כדירים – like the chamber of wood or like the chamber of lambs.


###### Bartenura on Mishnah Nedarim 1:3:8
[Bartenura on Mishnah Nedarim 1:3:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:8)

**כָּעֵצִים.** כְּגִזְרֵי עֵצִים שֶׁל מַעֲרָכָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כעצים – like the pieces of wood of the pile of wood on he altar in the Temple.


###### Bartenura on Mishnah Nedarim 1:3:9
[Bartenura on Mishnah Nedarim 1:3:9](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:9)

**כָּאִשִּׁים.** כַּקָּרְבָּנוֹת שֶׁעַל הָאֵשׁ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כאישים – like the sacrifices that are upon the fire.


###### Bartenura on Mishnah Nedarim 1:3:10
[Bartenura on Mishnah Nedarim 1:3:10](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:10)

**כַּמִּזְבֵּחַ.** כַּקָּרְבָּנוֹת שֶׁעַל גַּבֵּי הַמִּזְבֵּחַ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כמזבח – like the sacrifices that are upon the altar.


###### Bartenura on Mishnah Nedarim 1:3:11
[Bartenura on Mishnah Nedarim 1:3:11](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:11)

**כַּהֵיכָל.** כַּקָּרְבָּנוֹת שֶׁבַּהֵיכָל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כהיכל – like the sacrifices that are in the hall of the golden altar.


###### Bartenura on Mishnah Nedarim 1:3:12
[Bartenura on Mishnah Nedarim 1:3:12](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:12)

**כִּירוּשָׁלָיִם.** כַּקָּרְבָּנוֹת שֶׁבִּירוּשָׁלַיִם. פֵּרוּשׁ אַחֵר, כְּחוֹמוֹת יְרוּשָׁלַיִם, דְּקָסָבַר שֶׁחוֹמוֹת יְרוּשָׁלַיִם מִשְּׁיָרֵי הַלִּשְׁכָּה קָא אָתוּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כירושלים – like the sacrifices that are in Jerusalem. Another explanation: like the walls of Jeruslaem, for he holds that the walls of Jerusalem from the remnants of the chamber they have come.


###### Bartenura on Mishnah Nedarim 1:3:13
[Bartenura on Mishnah Nedarim 1:3:13](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:13)

**בְּאֶחָד מִכָּל מְשַׁמְּשֵׁי הַמִּזְבֵּחַ.** כְּגוֹן מִזְלָגוֹת מִזְרָקוֹת וּמַחְתּוֹת. אִם אָמַר כַּמִּזְלָגוֹת שֶׁאֹכַל לָךְ, אוֹ כַמִּזְרָקוֹת שֶׁאֹכַל לָךְ, וְכֵן כֻּלָּם, אַף עַל פִּי שֶׁלֹּא הִזְכִּיר קָרְבָּן, הֲרֵי זֶה כְנוֹדֵר בְּקָרְבָּן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
באחד מכל משמשי המזבח (by one of the utensils used for the altar) – as, for example, the forks, bowls (out of which the sprinkling is done), coal-pans. If he said, “like the forks that I eat of yours,” or “like the bowls that I eat of yours,” and similarly for all of them, even though he didn’t mention [specifically], “sacrifice,” behold this is like making a vow for a sacrifice.


###### Bartenura on Mishnah Nedarim 1:3:14
[Bartenura on Mishnah Nedarim 1:3:14](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:3:14)

**רַבִּי יְהוּדָה אוֹמֵר הָאוֹמֵר יְרוּשָׁלַיִם.** בְּלֹא כָּ"ף, לֹא אָמַר כְּלוּם. וְתַנָּא קַמָּא פָּלֵיג עֲלֵיהּ. וְאֵין הֲלָכָה כְּרַבִּי יְהוּדָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רבי יהודה אומר האומר ירושלים – without the “KAF/כ ,” he did not say anything. But the first Tanna/teacher disputes him. And the Halakha is not according to Rabbi Yehuda.


###### Bartenura on Mishnah Nedarim 1:4:1
[Bartenura on Mishnah Nedarim 1:4:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:4:1)

**הָאוֹמֵר קָרְבָּן עוֹלָה מִנְחָה חַטָּאת תּוֹדָה וּשְׁלָמִים.** כָּל הָנֵי, קָרְבְּנוֹת חוֹבָה הֵם, וְתוֹדָה נַמִּי דָמְיָא לְחוֹבָה, דְּאַרְבָּעָה צְרִיכִין לְהוֹדוֹת. וְסָלְקָא דַעְתָּךְ אֲמִינָא דְּאֵין זֶה נוֹדֵר בְּדָבָר הַנָּדוּר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
האומר קרבן עולה מנחה חטאת תודה ושלמים – all of hese are obligatory sacrifices, and the thanksgiving-offering also is similar to an obligation, for four require givng thanks, but you might think I would say that this one takes a vow in something that is the legitimate subject of a vow.


###### Bartenura on Mishnah Nedarim 1:4:2
[Bartenura on Mishnah Nedarim 1:4:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:4:2)

**וְרַבִּי יְהוּדָה מַתִּיר.** מִשּׁוּם דַּאֲמָרָן בְּלֹא כָּ"ף דָּמֵי לְנִשְׁבָּע בְּחַיֵּי הַקָּרְבָּן וּבְחַיֵּי הָעוֹלָה וְאֵין כָּאן לֹא נֶדֶר וְלֹא שְׁבוּעָה. וְרֵישָׁא אַשְׁמוֹעִינַן דְּפָלֵיג תָּנָא קַמָּא עֲלֵיהּ דְּרַבִּי יְהוּדָה אֲפִלּוּ בִּירוּשָׁלַיִם אִם הִזְכִּירָהּ בְּלֹא כָּ"ף וְאָמַר דַּהֲוֵי נֶדֶר. וְסֵיפָא אַשְׁמוֹעִינַן דְּפָלֵיג רַבִּי יְהוּדָה עֲלֵיהּ דְּתַנָּא קַמָּא אֲפִלּוּ בְּקָרְבָּן עוֹלָה וּמִנְחָה וְכוּ'‏ כְּשֶׁהִזְכִּירָן בְּלֹא כָּ"ף דְּלֹא הָוֵי נֶדֶר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ורבי יהודה מתיר – because they were said without the "כ"/KAF they are compared to someone who took an oath regarding the life of the burnt offering, and thee isn’t here either a vow nor an oath. But the first clause [of the Mishnah] teaches us that the first Tanna/teacher disputes that of Rabbi Yehuda, even regarding Jerusalem if he mentioned it without the "כ"/KAF and stated that it is a vow. But the concluding clause [of the Mishnah] comes to inform us that Rabbi Yehuda disputes that [opinion] of the first Tanna/Teacher, even with a sacrifice of a burnt-offering, etc., when he mentioned them without a "כ" /KAF – for it is not a vow.


###### Bartenura on Mishnah Nedarim 1:4:3
[Bartenura on Mishnah Nedarim 1:4:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:4:3)

**קָרְבָּן הַקָּרְבָּן כְּקָרְבָּן שֶׁאֹכַל לָךְ אָסוּר.** אַף עַל גַּב דְּכָל הָנֵי שָׁמְעִינַן לְהוּ כְבָר, הַקָּרְבָּן אִצְטְרִיכָא לֵיהּ, דְּסָלְקָא דַעְתָּךְ אֲמִינָא בְּחַיֵּי הַקָּרְבָּן קָאָמַר. וְהָא דִּתְנַן לְקַמָּן בְּפֶרֶק ב'‏ הַקָּרְבָּן שֶׁאֹכַל לָךְ מֻתָּר, הָתָם הָא קָרְבָּן קָאָמַר, דְּמַשְׁמַע חַיֵּי קָרְבָּן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
קרבן הקרבו כקרבן שאוכל לך אסור (May what I eat of yours be the Korban” “like the Korban,” [By] a Korban [do I vow] be what I eat with you, he is bound) – even though we we heard all of them already, “the KORBAN” is required for it, for you might I would say that he says, “By the life of the KORBAN.” But surely it is taught in the Mishnah further on in Chapter 2 [Mishnah 2], “Korban” be what I eat with you,” he is not bound, there it is speaking of a KORBAN/sacrifice, which implies the life of the Korban.


###### Bartenura on Mishnah Nedarim 1:4:4
[Bartenura on Mishnah Nedarim 1:4:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:4:4)

**לְקָרְבָּן לֹא אֹכַל לָךְ רַבִּי מֵאִיר אוֹסֵר.** דְּנַעֲשָׂה כְאוֹמֵר לְקָרְבָּן יְהֵא לְפִיכָךְ לֹא אֹכַל לָךְ. וְאֵין הֲלָכָה כְּרַבִּי מֵאִיר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לקרבן אל אוכל לך רבי מאיר אוסר (for a KORBAN shall be what I eat with you) – that it is made like saying, “it shall be like a sacrifice,” therefore, I will not eat with you. But the Halakha is not according to Rabbi Meir.


###### Bartenura on Mishnah Nedarim 1:4:5
[Bartenura on Mishnah Nedarim 1:4:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Nedarim/r/1:4:5)

**קוֹנָם פִּי מְדַבֵּר עִמָּךְ.** וְאַף עַל גַּב דְּאֵין נְדָרִים חָלִים עַל דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ, וְדִבּוּר אֵין בּוֹ מַמָּשׁ, מִכָּל מָקוֹם כְּשֶׁאָמַר קוֹנָם פִּי מְדַבֵּר עִמָּךְ אָסַר הַפֶּה מִלְּדַבֵּר, וְהַפֶּה דָּבָר שֶׁיֵּשׁ בּוֹ מַמָּשׁ הוּא. וְכֵן יֵאָסְרוּ יָדַי לְמַעֲשֵׂיהֶם, וְרַגְלַי לְהִלּוּכָן, וְכָל כַּיּוֹצֵא בָּזֶה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
קונם פי מדבר עמך – but even though that the vows do not take effect on a matter lacking substance, and speech has no substance in it, nevertheless, when he says, “KONAM be my mouth with speaks to you,” he prohibits his mouth from speaking, and his mouth spoke something that has substance. And similarly, “my hands be forbidden from their actions,” and/or “my feet from their walking,” and all similar things to this.