## Nedarim Daf 52b

###### Nedarim 52b:1
[Nedarim 52b:1](https://torahapp.org/share/book/Nedarim/r/52b:1)

**גְּמָ׳** וּרְמִינְהוּ: ״מִן״ הָעֲדָשִׁים״ — אָסוּר בַּאֲשִׁישִׁים, וְרַבִּי יוֹסֵי מַתִּיר.

**William Davidson Edition - English:**
**GEMARA:** The mishna cited a dispute between Rabbi Yosei and the Rabbis, in which Rabbi Yosei ruled that one who vows that milk is forbidden to him is prohibited from eating whey as well. **And** the Gemara **raises a contradiction** between this ruling and Rabbi Yosei’s opinion in a later mishna (53b): One who vows that **lentils are** forbidden **to** him **is prohibited from** eating ***ashishim*,** a dish made from lentils. **But Rabbi Yosei permits** it. Apparently, Rabbi Yosei holds that if the forbidden food changes in form, it is permitted, contrary to his opinion with regard to whey.


###### Nedarim 52b:2
[Nedarim 52b:2](https://torahapp.org/share/book/Nedarim/r/52b:2)

לָא קַשְׁיָא: מָר כִּי אַתְרֵיהּ וּמָר כִּי אַתְרֵיהּ. בְּאַתְרָא דְרַבָּנַן קָרוּ לַחֲלָבָא חֲלָבָא וּלְקוֹמָא קוֹמָא, בְּאַתְרֵיהּ דְּרַבִּי יוֹסֵי לְקוֹמָא נָמֵי קָרוּ לֵיהּ ״קוֹמָא דַחֲלָבָא״.

**William Davidson Edition - English:**
The Gemara answers: This is **not difficult.** The opinion of this **Sage** is **in accordance with** the custom of **his locale, and** the opinion of that **Sage in accordance with** the custom of **his locale. In the Rabbis’ locale they call milk, milk and whey, whey,** whereas **in Rabbi Yosei’s locale they also call whey, milk whey.** In the latter location, the word milk is used in reference to whey, and therefore one who vows there that milk is forbidden to him is prohibited from eating whey as well.


###### Nedarim 52b:3
[Nedarim 52b:3](https://torahapp.org/share/book/Nedarim/r/52b:3)

תַּנְיָא: הַנּוֹדֵר מִן הֶחָלָב — מוּתָּר בַּקּוֹם, מִן הַקּוֹם — מוּתָּר בְּחָלָב. מִן הֶחָלָב — מוּתָּר בִּגְבִינָה, מִן הַגְּבִינָה — מוּתָּר בְּחָלָב. מִן הָרוֹטֶב — מוּתָּר בְּקֵיפֶה, מִן הַקֵּיפֶה — מוּתָּר בְּרוֹטֶב. אִם אָמַר ״בָּשָׂר זֶה עָלַי״ — אָסוּר בּוֹ וּבְרוֹטְבּוֹ וּבְקֵיפוֹ.

**William Davidson Edition - English:**
**It is taught** in a *baraita*: **One who vows** that **milk** is forbidden **to** him **is permitted to** partake of **whey.** One who vows that **whey** is forbidden **to** him **is permitted to** partake of **milk.** One who vows that **milk** is forbidden **to** him **is permitted to** eat **cheese.** One who vows that **cheese** is forbidden **to** him **is permitted to** partake of **milk.** One who vows that **gravy** is forbidden **to** him **is permitted to** eat **sediments of boiled meat.** One who vows that **sediments of boiled meat** are forbidden to him **is permitted to** eat **gravy. If** one **said: This** piece of **meat is** hereby forbidden **to me,** he is **prohibited** from eating **it, and from its gravy, and from its sediments.**


###### Nedarim 52b:4
[Nedarim 52b:4](https://torahapp.org/share/book/Nedarim/r/52b:4)

הַנּוֹדֵר מִן הַיַּיִן — מוּתָּר בְּתַבְשִׁיל שֶׁיֵּשׁ בּוֹ טַעַם יַיִן. אָמַר: ״קֻוֽנָּם יַיִן זֶה שֶׁאֵינִי טוֹעֵם״ וְנָפַל לְתוֹךְ הַתַּבְשִׁיל, אִם יֵשׁ בּוֹ טַעַם יַיִן — הֲרֵי זֶה אָסוּר.

**William Davidson Edition - English:**
**One who vows: Wine** is forbidden **to** me, **is permitted to** eat **a cooked dish that has the flavor of wine.** However, if he **said: This wine is *konam*** for me, and for **that** reason **I will not taste** it, **and** the wine **fell into a cooked dish, if** the dish **contains** an amount of the wine **that gives** it **flavor, it is forbidden.**


###### Nedarim 52b:5
[Nedarim 52b:5](https://torahapp.org/share/book/Nedarim/r/52b:5)

**מַתְנִי׳** הַנּוֹדֵר מִן הָעֲנָבִים — מוּתָּר בְּיַיִן. מִן הַזֵּיתִים — מוּתָּר בְּשֶׁמֶן. אָמַר ״קֻוֽנָּם זֵיתִים וַעֲנָבִים אֵלּוּ שֶׁאֵינִי טוֹעֵם״ — אָסוּר בָּהֶן וּבְיוֹצֵא מֵהֶן.

**William Davidson Edition - English:**
**MISHNA:** **One who vows** that **grapes** are forbidden **to** him is **permitted to** partake of **wine.** One who vows that **olives** are forbidden **to** him **is permitted to** partake of **oil.** However, if one **said: Olives and grapes are *konam*** for me, and for **that** reason **I will not taste these** items, he is **prohibited** from tasting **them and** the wine and oil **that emerge from them.**


###### Nedarim 52b:6
[Nedarim 52b:6](https://torahapp.org/share/book/Nedarim/r/52b:6)

**גְּמָ׳** בָּעֵי רָמֵי בַּר חָמָא: ״אֵלּוּ״ דַּוְקָא, אוֹ ״שֶׁאֵינִי טוֹעֵם״ דַּוְקָא?

**William Davidson Edition - English:**
**GEMARA:** With regard to the last ruling in the mishna, that one who vows: Olives and grapes are *konam* for me, and for that reason I will not taste these items, he is prohibited from tasting them and the wine and oil that emerge from them, **Rami bar Ḥama raises a dilemma:** Is it **specifically** because he said **these,** i.e., he referred to specific olives or grapes, **or** is it **specifically** because he said: For **that** reason **I will not taste,** i.e., he referred not to eating but to tasting?


###### Nedarim 52b:7
[Nedarim 52b:7](https://torahapp.org/share/book/Nedarim/r/52b:7)

אִי סָלְקָא דַעְתָּךְ ״אֵלּוּ״ דַּוְקָא, ״שֶׁאֵינִי טוֹעֵם״ לְמָה לִי? הָא קָא מַשְׁמַע לַן, דְּאַף עַל גַּב דְּאָמַר ״שֶׁאֵינִי טוֹעֵם״, אִי דְּאָמַר ״אֵלּוּ״ — מִיתְּסַר, וְאִי לָא — לָא.

**William Davidson Edition - English:**
The Gemara asks: **If it enters your mind** that it is **specifically** because he said **these, why do I** need the phrase: **That I will not taste?** The Gemara answers: **This teaches us that even** if **he said: That I will not taste,** only **if he said** the word **these is he prohibited** from tasting oil or wine, **but if** he did **not** say the word these, he is **not** prohibited from doing so. The dilemma therefore cannot be resolved by inference from the phrasing of the vow in the mishna.


###### Nedarim 52b:8
[Nedarim 52b:8](https://torahapp.org/share/book/Nedarim/r/52b:8)

אָמַר רָבָא, תָּא שְׁמַע: ״קֻוֽנָּם פֵּירוֹת הָאֵלּוּ עָלַי״, ״קֻוֽנָּם הֵן לְפִי״ — אָסוּר בְּחִילּוּפֵיהֶן וּבְגִידּוּלֵיהֶן, הָא בַּיּוֹצֵא מֵהֶן מוּתָּר!

**William Davidson Edition - English:**
**Rava said: Come** and **hear** a resolution to this dilemma from the mishna below (57a): If one says: **This produce is *konam* upon me,** or: **It is *konam* to my mouth, he is prohibited from** eating **their replacements and** anything that **grows from them.** It may be inferred that liquids **that emerge from them are permitted.** Evidently, referring to specific produce is not sufficient to render their juice forbidden. Rather, the prohibition in the mishna is apparently due to the phrase: And for that reason I will not taste.


###### Nedarim 52b:9
[Nedarim 52b:9](https://torahapp.org/share/book/Nedarim/r/52b:9)

הוּא הַדִּין דַּאֲפִילּוּ בְּיוֹצֵא מֵהֶן אָסוּר. וְהָא עֲדִיפָא לֵיהּ לְאַשְׁמוֹעִינַן דְּחִילּוּפֵיהֶן כְּגִידּוּלֵיהֶן דָּמֵי.

**William Davidson Edition - English:**
The Gemara refutes this proof: **The same** ruling as in the mishna above **is true** with regard to liquids **that emerge from** the produce; they **too are forbidden. And** the reason this ruling isn’t mentioned there is that **it is preferable for** that mishna **to teach us that their replacements are** forbidden just **like what grows from them** is forbidden, although they contain no substance of the forbidden item.


###### Nedarim 52b:10
[Nedarim 52b:10](https://torahapp.org/share/book/Nedarim/r/52b:10)

תָּא שְׁמַע: ״שֶׁאֵינִי אוֹכֵל״, וְ״שֶׁאֵינִי טוֹעֵם״ — מוּתָּר בְּחִילּוּפֵיהֶן וּבְגִידּוּלֵיהֶן. הָא הַיּוֹצֵא מֵהֶן — אָסוּר! אַיְּידֵי דְּלָא נָסֵיב בְּרֵישָׁא ״יוֹצֵא מֵהֶן״, לָא נָסֵיב נָמֵי בְּסֵיפָא ״יוֹצֵא מֵהֶן״.

**William Davidson Edition - English:**
**Come** and **hear** a resolution from the continuation of that same mishna: If one says: This produce is *konam* upon me, and for **that** reason **I will not eat** them, or: This produce is *konam* upon me, and for **that** reason **I will not taste** them, he **is permitted to** eat **their replacements and** anything that **grows from them.** It may be inferred that liquids **that emerge from them are forbidden.** The Gemara rejects this argument: **Since** that mishna **did not cite** liquids **that emerge from them in the first clause, it did not cite** liquids **that emerge from them in the latter clause either.** Therefore, it cannot be inferred that liquids that come from the produce are forbidden.


###### Nedarim 52b:11
[Nedarim 52b:11](https://torahapp.org/share/book/Nedarim/r/52b:11)

תָּא שְׁמַע, אָמַר רַבִּי יְהוּדָה: מַעֲשֶׂה וְאָסַר רַבִּי טַרְפוֹן עָלַי בֵּיצִים שֶׁנִּתְבַּשְּׁלוּ עִמּוֹ. אָמְרוּ לוֹ: אֵימָתַי, בִּזְמַן שֶׁאָמַר ״בָּשָׂר זֶה עָלַי״, שֶׁהַנּוֹדֵר מִן הַדָּבָר וְנִתְעָרֵב בְּאַחֵר, וְיֵשׁ בּוֹ בְּנוֹתֵן טַעַם — הֲרֵי זֶה אָסוּר.

**William Davidson Edition - English:**
**Come** and **hear** a resolution from the previous mishna (52a): **Rabbi Yehuda said:** There was **an incident where Rabbi Tarfon prohibited me from** eating even **eggs that were cooked with** meat. The Rabbis **said to him: Indeed so,** but **when** is this the *halakha*? **When** the one who took the vow **said: This meat is** forbidden **to me,** referring to a specific piece of meat. This is **because** in the case of **one who vows** that **something** is forbidden **to** him **and it gets mixed into another** food, **and** the latter food **contains** an amount of the forbidden food **that gives** it **flavor,** i.e., the prohibited food can be tasted in the permitted food, the mixture **is forbidden.** Evidently, referring to a specific food causes what emerges from it to be forbidden as well.


###### Nedarim 52b:12
[Nedarim 52b:12](https://torahapp.org/share/book/Nedarim/r/52b:12)

בְּ״אֵלּוּ״ — לָא קָא מִיבַּעְיָא לַן דְּדַוְקָא הוּא. כִּי מִיבַּעְיָא לַן בְּ״שֶׁאֵינִי טוֹעֵם״ — דַּוְקָא, אוֹ לָאו דַּוְקָא?

**William Davidson Edition - English:**
The Gemara reinterprets the dilemma: **We do not raise the dilemma with regard to** the word **these, as** using **specifically this** word is certainly sufficient to render the liquids that come from the produce forbidden. **When we raise a dilemma, it is with regard to** the phrase: **That I will not taste** it. Is this phrase mentioned by the mishna **specifically** to teach that using it in a vow is sufficient to render the juice forbidden, **or** is it **not** mentioned **specifically** for that purpose?


###### Nedarim 52b:13
[Nedarim 52b:13](https://torahapp.org/share/book/Nedarim/r/52b:13)

תָּא שְׁמַע: ״דָּג דָּגִים שֶׁאֵינִי טוֹעֵם״ — אָסוּר בָּהֶן, בֵּין גְּדוֹלִים בֵּין קְטַנִּים, בֵּין חַיִּים בֵּין מְבוּשָּׁלִים, וּמוּתָּר בְּטָרִית טְרוּפָה וּבְצִיר.

**William Davidson Edition - English:**
**Come** and **hear** a resolution from the mishna above (51b): If one vows: **Fish** or **fishes** are *konam* for me, and for **that** reason **I will not taste** them, **he is prohibited with regard to** all of **them, whether large** fish **or small,** and **whether raw or cooked. But he is permitted** to taste **minced sardines and** to taste **fish brine.** The phrase: I will not taste, clearly does not render fish brine forbidden, although it contains that which emerged from fish.


###### Nedarim 52b:14
[Nedarim 52b:14](https://torahapp.org/share/book/Nedarim/r/52b:14)

אָמַר רָבָא: וּכְבָר יָצָא מֵהֶן.

**William Davidson Edition - English:**
**Rava said: But** there is no evidence from here, as the fish brine that is permitted by the mishna may be referring to brine that **already emerged from them** before the vow was taken, and was therefore not included in the fish that were rendered forbidden by the vow. The dilemma therefore remains unresolved.