## Nedarim Daf 30b

###### Nedarim 30b:1
[Nedarim 30b:1](https://torahapp.org/share/book/Nedarim/r/30b:1)

הַהוֹלְכִים מֵעַכּוֹ לְיָפוֹ, דְּהָלֵין יוֹשְׁבֵי הַיַּבָּשָׁה נִינְהוּ, אֶלָּא מִמִּי שֶׁדַּרְכָּן לְפָרֵשׁ.

**William Davidson Edition - English:**
**who travel from Akko to Jaffa, for they are** treated like **those who dwell on the land. Rather,** the term seafarers means he took a vow that deriving benefit **from those who customarily depart** out to sea is forbidden to him.


###### Nedarim 30b:2
[Nedarim 30b:2](https://torahapp.org/share/book/Nedarim/r/30b:2)

וּמַאן דְּמַתְנֵי אַסֵּיפָא, מַתְנֵי הָכִי: הַנּוֹדֵר מִיּוֹשְׁבֵי יַבָּשָׁה — אָסוּר בְּיוֹרְדֵי הַיָּם, וְלֹא בְּאֵלּוּ הַהוֹלְכִים מֵעַכּוֹ לְיָפוֹ בִּלְבַד, אֶלָּא אֲפִילּוּ בְּמִי שֶׁדַּרְכּוֹ לְפָרֵשׁ, הוֹאִיל וְסוֹפוֹ לְיַבָּשָׁה סָלֵיק.

**William Davidson Edition - English:**
**And the one who teaches it with regard to the latter clause** of the mishna **teaches** in **this** manner: **One who takes a vow** not to derive benefit **from those who dwell on dry land is prohibited from** deriving benefit from **seafarers, and** this is the *halakha* **not only with regard to those who travel from Akko to Jaffa,** who are certainly not considered seafarers, **but even with regard to one who customarily departs** to great distances. Why is such a person also considered a dweller on dry land? **Since eventually he will go up onto dry land.** No one lives his entire life at sea. Eventually, one will reach dry land, so all people are called dwellers on dry land.


###### Nedarim 30b:3
[Nedarim 30b:3](https://torahapp.org/share/book/Nedarim/r/30b:3)

**מַתְנִי׳** הַנּוֹדֵר מֵרוֹאֵי הַחַמָּה — אָסוּר אַף בַּסּוֹמִין, שֶׁלֹּא נִתְכַּוֵּון זֶה אֶלָּא לְמִי שֶׁהַחַמָּה רוֹאָה אוֹתָן.

**William Davidson Edition - English:**
**MISHNA:** **One who takes a vow** not to derive benefit **from those who see the sun** is **prohibited** from deriving benefit **even from** the **blind,** although they see nothing. This is **because he meant only** to include all **those that the sun sees,** i.e., shines upon with light.


###### Nedarim 30b:4
[Nedarim 30b:4](https://torahapp.org/share/book/Nedarim/r/30b:4)

**גְּמָ׳** מַאי טַעְמָא? מִדְּלָא קָאָמַר ״מִן הָרוֹאִין״. לְאַפּוֹקֵי דָּגִים וְעוּבָּרִים.

**William Davidson Edition - English:**
**GEMARA:** The Gemara explains why the mishna states that blind people are included: **What is the reason** for this? **Since he did not say: From those who see,** which would exclude blind people. Instead, he employed the phrase: Those who see the sun, which comes **to exclude fish and fetuses,** who do not see the sun. Consequently, the vow is interpreted to refer to those who are exposed to the sun, including the blind.


###### Nedarim 30b:5
[Nedarim 30b:5](https://torahapp.org/share/book/Nedarim/r/30b:5)

**מַתְנִי׳** הַנּוֹדֵר מִשְּׁחוֹרֵי הָרֹאשׁ — אָסוּר בַּקֵּרְחִין, וּבַעֲלִי שֵׂיבוֹת. וּמוּתָּר בַּנָּשִׁים וּבַקְּטַנִּים, שֶׁאֵין נִקְרָאִין ״שְׁחוֹרֵי הָרֹאשׁ״ אֶלָּא אֲנָשִׁים.

**William Davidson Edition - English:**
**MISHNA:** **One who takes a vow** not to derive benefit **from** those that have **dark heads [*sheḥorei harosh*]** is **prohibited** from deriving benefit **from those that are bald,** although they have no hair at all, **and** from the **elderly** who have white hair. This is because the term is not to be understood in its simple meaning but rather in a broader manner. **But** he is **permitted** to derive benefit **from women and from children, because only men are called:** Those with **dark heads.**


###### Nedarim 30b:6
[Nedarim 30b:6](https://torahapp.org/share/book/Nedarim/r/30b:6)

**גְּמָ׳** מַאי טַעְמָא — מִדְּלָא קָאָמַר ״מִבַּעְלֵי שֵׂעָר״.

**William Davidson Edition - English:**
**GEMARA:** **What is the reason** that the term dark heads does not exclude those that are bald? **Because it does not say: From those with hair.**


###### Nedarim 30b:7
[Nedarim 30b:7](https://torahapp.org/share/book/Nedarim/r/30b:7)

וּמוּתָּר בְּנָשִׁים וּבִקְטַנִּים, שֶׁאֵין נִקְרָאִין ״שְׁחוֹרֵי הָרֹאשׁ״ אֶלָּא אֲנָשִׁים. מַאי טַעְמָא — אֲנָשִׁים זִימְנִין דְּמִיכַּסּוּ רֵישַׁיְיהוּ וְזִימְנִין דְּמִגַּלּוּ רֵישַׁיְיהוּ. אֲבָל נָשִׁים לְעוֹלָם מִיכַּסּוּ, וּקְטַנִּים לְעוֹלָם מִיגַּלּוּ.

**William Davidson Edition - English:**
The mishna states: **But** he is **permitted** to derive benefit **from women and from children, because only men are called:** Those with **dark heads.** The Gemara explains: **What is the reason** for this? **Men sometimes cover their heads and sometimes uncover their heads.** They can be called dark heads since, for the most part, they have dark hair which is often uncovered. **But women’s** heads **are always covered, and children’s** heads **are always uncovered,** and the expression dark heads is referring to men whose hair is sometimes seen.


###### Nedarim 30b:8
[Nedarim 30b:8](https://torahapp.org/share/book/Nedarim/r/30b:8)

**מַתְנִי׳** הַנּוֹדֵר מִן הַיְּלוּדִים — מוּתָּר בְּנוֹלָדִים. מִן הַנּוֹלָדִים — אָסוּר מִן הַיְּלוּדִים. רַבִּי מֵאִיר מַתִּיר אַף בַּיְּלוּדִים. וַחֲכָמִים אוֹמְרִים: לֹא נִתְכַּוֵּון זֶה אֶלָּא בְּמִי שֶׁדַּרְכּוֹ לְהִוּוֹלֵד.

**William Davidson Edition - English:**
**MISHNA:** **One who takes a vow** not to derive benefit **from those that are born [*yeludim*]** is **permitted** to derive benefit from **those who will be born [*noladim*]** after the time of the vow. But if one takes a vow not to derive benefit **from those who will be born,** he is also **prohibited** from deriving benefit **from those that are** already **born** at the time of the vow. **Rabbi Meir permits** deriving benefit **even from those that are** already **born** at the time of the vow because he holds that the one taking the vow was precise in prohibiting only those that will be born. **And the Rabbis say: He intended** to include with this expression **only one whose nature is to be born.** Therefore, both those who will be born and those who were already born are included in the vow.


###### Nedarim 30b:9
[Nedarim 30b:9](https://torahapp.org/share/book/Nedarim/r/30b:9)

**גְּמָ׳** לְרַבִּי מֵאִיר וְלָא מִיבַּעְיָא נוֹלָדִים. אֶלָּא מִמַּאן אָסוּר?

**William Davidson Edition - English:**
**GEMARA:** The Gemara comments: **According to Rabbi Meir,** in the case of one who takes a vow that deriving benefit from those who will be born is forbidden to him, the *halakha* is that he is permitted to derive benefit even from those who are already born at the time of the vow. **And** the mishna’s use of the term: Even, indicates that **it is not necessary** to say that those who **will be born** are permitted to him. The Gemara asks: **However,** if that is the case, **from whom is he prohibited** to derive benefit? The vow appears to have no effect.


###### Nedarim 30b:10
[Nedarim 30b:10](https://torahapp.org/share/book/Nedarim/r/30b:10)

חַסּוֹרֵי מִיחַסְּרָא וְהָכִי קָתָנֵי: הַנּוֹדֵר מִן הַיְּלוּדִים — מוּתָּר בַּנּוֹלָדִים, מִן הַנּוֹלָדִים — אָסוּר בַּיְּלוּדִים, רַבִּי מֵאִיר אוֹמֵר: אַף הַנּוֹדֵר מִן הַנּוֹלָדִים מוּתָּר בַּיְּלוּדִים, כִּי הֵיכִי דְּנוֹדֵר מִן הַיְּלוּדִים מוּתָּר בַּנּוֹלָדִים.

**William Davidson Edition - English:**
The Gemara answers: The mishna **is incomplete and is teaching like this: One who takes a vow** not to derive benefit **from those that are born** is **permitted** to derive benefit from **those who will be born** after the time of the vow. But if one takes a vow not to derive benefit **from those who will be born,** he is also **prohibited** from deriving benefit **from those that are** already **born** at the time of the vow. **Rabbi Meir says: Even one who takes a vow** not to derive benefit **from those who will be born** is **permitted** to derive benefit **from those who are** already **born, just as one who takes a vow** not to derive benefit **from those who are born** is **permitted** to derive benefit **from those who will be born,** because Rabbi Meir claims that the one taking the vow was precise in his words.


###### Nedarim 30b:11
[Nedarim 30b:11](https://torahapp.org/share/book/Nedarim/r/30b:11)

אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: לְמֵימְרָא דְּ״נוֹלָדִים״ דְּמִתְיַילְּדָן מַשְׁמַע? אֶלָּא מֵעַתָּה ״שְׁנֵי בָנֶיךָ הַנּוֹלָדִים לְךָ בְּאֶרֶץ מִצְרַיִם״, הָכִי נָמֵי דְאִיתְיַילְדָן הוּא?

**William Davidson Edition - English:**
With regard to the distinction between the terms in the mishna, **Rav Pappa said to Abaye: Is this to say that** the word ***noladim* means those who will be born** in the future? **But if that is so,** it says in the verse: **“Your two sons who were born [*noladim*] to you in the land of Egypt”** (Genesis 48:5), **does it also** mean **those who will be born?** The verse is referring to Manasseh and Ephraim, who were already alive.


###### Nedarim 30b:12
[Nedarim 30b:12](https://torahapp.org/share/book/Nedarim/r/30b:12)

וְאֶלָּא מַאי דִּיילִידוּ מַשְׁמַע, אֶלָּא מֵעַתָּה דִּכְתִיב ״הִנֵּה בֵן נוֹלָד לְבֵית דָּוִד יֹאשִׁיָּהוּ שְׁמוֹ״, הָכִי נָמֵי דַּהֲוָה? וְהָא עֲדַיִין מְנַשֶּׁה לֹא בָּא? אֶלָּא מַשְׁמַע הָכִי וּמַשְׁמַע הָכִי, וּבִנְדָרִים הַלֵּךְ אַחַר לְשׁוֹן בְּנֵי אָדָם.

**William Davidson Edition - English:**
The Gemara responds: **But rather, what** should one say; **that** the expression **means those already born? However, if that is so,** that **which is written: “Behold, a son shall be born [*nolad*] to the house of David, Josiah by name”** (I Kings 13:2), is the meaning **also that he is already** born? **But Manasseh had not yet come** into this world, and certainly not his grandson Josiah. **Rather,** sometimes the word **means this,** those already born, **and** sometimes **means that,** those who are not yet born, **and with regard to vows, follow the colloquial language,** in which the word *noladim* is used to mean those who are not yet born, so the vow is interpreted in this manner.


###### Nedarim 30b:13
[Nedarim 30b:13](https://torahapp.org/share/book/Nedarim/r/30b:13)

וַחֲכָמִים אוֹמְרִים, לֹא נִתְכַּוֵּין זֶה אֶלָּא מִמִּי שֶׁדַּרְכּוֹ לְהִוּוֹלֵד. לְאַפּוֹקֵי מַאי — לְאַפּוֹקֵי דָּגִים וְעוֹפוֹת.

**William Davidson Edition - English:**
The mishna states: **And the Rabbis say: He intended** to include with this expression **only one whose nature is to be born.** The Gemara asks: **What does** this term **exclude?** The Gemara answers: It serves **to exclude fish and birds,** which are not born but are hatched from eggs, whereas the word *noladim* means those born from their mother’s womb.