## Nedarim Daf 49a

###### Nedarim 49a:1
[Nedarim 49a:1](https://torahapp.org/share/book/Nedarim/r/49a:1)

**הַנּוֹדֵר מִן הַמְבוּשָּׁל** — מוּתָּר בְּצָלִי וּבְשָׁלוּק. אָמַר: ״קֻוֽנָּם תַּבְשִׁיל שֶׁאֵינִי טוֹעֵם״ — אָסוּר בְּמַעֲשֵׂה קְדֵרָה רַךְ, וּמוּתָּר בְּעָבֶה, וּמוּתָּר בְּבֵיצָה טוֹרְמוֹטָא וּבַדַּלַּעַת הָרְמוּצָה. הַנּוֹדֵר מִמַּעֲשֵׂה קְדֵרָה — אֵין אָסוּר אֶלָּא מִמַּעֲשֵׂה רְתַחְתָּה, אָמַר: ״קֻוֽנָּם הַיּוֹרֵד לִקְדֵרָה שֶׁאֵינִי טוֹעֵם — אָסוּר בְּכׇל הַמִּתְבַּשְּׁלִין בִּקְדֵרָה.

**William Davidson Edition - English:**
**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.**


###### Nedarim 49a:2
[Nedarim 49a:2](https://torahapp.org/share/book/Nedarim/r/49a:2)

**גְּמָ׳** תַּנְיָא: רַבִּי יֹאשִׁיָּה אוֹסֵר, וְאַף עַל פִּי שֶׁאֵין רְאָיָה לְדָבָר — זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר: ״וַיְבַשְּׁלוּ אֶת הַפֶּסַח בָּאֵשׁ כַּמִּשְׁפָּט״.

**William Davidson Edition - English:**
**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.


###### Nedarim 49a:3
[Nedarim 49a:3](https://torahapp.org/share/book/Nedarim/r/49a:3)

לֵימָא בְּהָא קָמִיפַּלְגִי, דְּרַבִּי יֹאשִׁיָּה סָבַר: הַלֵּךְ אַחַר לְשׁוֹן תּוֹרָה, וְתַנָּא דִילַן סָבַר: בִּנְדָרִים הַלֵּךְ אַחַר לְשׁוֹן בְּנֵי אָדָם?

**William Davidson Edition - English:**
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.**


###### Nedarim 49a:4
[Nedarim 49a:4](https://torahapp.org/share/book/Nedarim/r/49a:4)

לָא, דְּכוּלֵּי עָלְמָא בִּנְדָרִים הַלֵּךְ אַחַר לְשׁוֹן בְּנֵי אָדָם, מָר כִּי אַתְרֵיהּ וּמָר כִּי אַתְרֵיהּ. בְּאַתְרָא דְּתַנָּא דִילַן — לְצָלִי קָרוּ לֵיהּ צָלִי, וְלִמְבוּשָּׁל קָרוּ לֵיהּ מְבוּשָּׁל. בְּאַתְרָא דְּרַבִּי יֹאשִׁיָּה — אֲפִילּוּ צָלִי קָרוּ מְבוּשָּׁל.

**William Davidson Edition - English:**
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.**


###### Nedarim 49a:5
[Nedarim 49a:5](https://torahapp.org/share/book/Nedarim/r/49a:5)

וְהָא קְרָא נָסֵיב לַהּ! אַסְמַכְתָּא בְּעָלְמָא.

**William Davidson Edition - English:**
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.


###### Nedarim 49a:6
[Nedarim 49a:6](https://torahapp.org/share/book/Nedarim/r/49a:6)

קֻוֽנָּם תַּבְשִׁיל כּוּ׳. וְהָא מִתַּבְשִׁיל נְדַר!

**William Davidson Edition - English:**
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?


###### Nedarim 49a:7
[Nedarim 49a:7](https://torahapp.org/share/book/Nedarim/r/49a:7)

אָמַר אַבָּיֵי: הַאי תַּנָּא כֹּל מִידֵּי דְּמִתְאֲכֵל בֵּיהּ רִיפְתָּא — תַּבְשִׁיל קָרוּ לֵיהּ. וְהָתַנְיָא: הַנּוֹדֵר מִן הַתַּבְשִׁיל — אָסוּר בְּכׇל מִינֵי תַּבְשִׁיל, וְאָסוּר בְּצָלִי וּבְשָׁלוּק וּבִמְבוּשָּׁל, וְאָסוּר בְּהִיטְרִיּוֹת רַכּוֹת שֶׁהַחוֹלִין אוֹכְלִין בָּהֶן פִּיתָּן.

**William Davidson Edition - English:**
**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.


###### Nedarim 49a:8
[Nedarim 49a:8](https://torahapp.org/share/book/Nedarim/r/49a:8)

אִינִי?! וְהָא רַבִּי יִרְמְיָה חֲלַשׁ, עַל לְגַבֵּיהּ הָהוּא אָסְיָא לְאַסּוֹיֵהּ, חֲזָא קַרָא דְּמַחֵת בְּבֵיתֵיהּ, שַׁבְקֵיהּ וּנְפַק. אֲמַר: מַלְאַךְ מוֹתָא אִית לֵיהּ לְדֵין בְּבֵיתֵיהּ, וַאֲנָא אֵיעוּל לְאַסָּאָה יָתֵיהּ?!

**William Davidson Edition - English:**
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.


###### Nedarim 49a:9
[Nedarim 49a:9](https://torahapp.org/share/book/Nedarim/r/49a:9)

לָא קַשְׁיָא: הָא — בְּרַכִּיכֵי, הָא — בְּאַשּׁוּנֵי. רָבָא בַּר עוּלָּא אָמַר: הָא — בְּקַרָא גּוּפֵיהּ, וְהָא — בְּגַוֵּויהּ דִּקְרָא. דְּאָמַר רַב יְהוּדָה: לוּלִיבָּא דְקַרָא בְּסִילְקָא, לוּלִיבָּא דְכִיתָּנָא בְּכוּתָּחָא. וְדָבָר זֶה אָסוּר לְאוֹמְרוֹ בִּפְנֵי עַם הָאָרֶץ.

**William Davidson Edition - English:**
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 *kuteḥa*,** 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.


###### Nedarim 49a:10
[Nedarim 49a:10](https://torahapp.org/share/book/Nedarim/r/49a:10)

רָבָא אָמַר: מַאן חוֹלִין — רַבָּנַן. רָבָא לְטַעְמֵיהּ, דְּאָמַר רָבָא:

**William Davidson Edition - English:**
**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:**