Wenn man sich von Yilodim abhebt (was diejenigen bedeutet, die bereits geboren wurden), darf man Noladim (was diejenigen bedeutet, die geboren werden). Wenn man sich von Noladim abhält, ist es ihm (auch) verboten, sich mit Yilodim zu verbinden. R. Meir erlaubt auch Yilodim. [Die Gemara erklärt, dass etwas fehlt und dass dies gemeint ist: Wenn er sich von Noladim abhebt, ist es Yilodim verboten. R. Meir sagt: Auch einer, der sich von Noladim beugt, darf Yilodim, so wie einer, der sich von Yilodim beugt, darf Noladim.] Und die Weisen sagen: Dieser (der das Gelübde abgelegt hat) beabsichtigte nur diejenigen, die sich fortpflanzen, [wie Menschen und Tiere, um Vögel und Fische auszuschließen, die sich nicht fortpflanzen, sondern Eier legen.]
Bartenura on Mishnah Nedarim
מן שילודים – implying that they have already been born.
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English Explanation of Mishnah Nedarim
Introduction
This mishnah deals with someone who swore not to receive benefit either from those born or from those who are to be born.
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Bartenura on Mishnah Nedarim
מן הנולדים – implying those who will in the future be born.
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English Explanation of Mishnah Nedarim
One who vows [not to benefit] from those born may [benefit] from those to be born; from those to be born, he may not [benefit] from those born. Rabbi Meir permits [him to benefit] even from those to be born; But the Sages say: he meant all whose nature it is to be born. We will understand this mishnah better if we take note of the Hebrew. The word “those born” is “yilodim” and “those to be born” is “noladim”. The former term does not encompass the latter, and therefore, if one swears not to receive benefit from “yilodim” he may still receive benefit from those who are to be born, the “noladim”. However, the latter term does encompass the former, and therefore, one who swears not to receive benefit from “noladim” cannot benefit even from those who are already born. Rabbi Meir disagrees and holds that one who swears not to receive benefit from those who are to be born, the “noladim,” can receive benefit from those already born, the “yilodim”. To Rabbi Meir both terms are completely distinct. The Sages disagree. One who swears not to receive benefit from the “noladim” does not mean that he will not benefit from those who will be born, but rather from those whose nature it is to be born. This would encompass all of humanity.
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Bartenura on Mishnah Nedarim
מן הנולדים רבי מאיר מתיר אף בילודים (from those who are born) – In the Gemara (Tractate Nedarim 30b) it explains that the Mishnah is deficient and should be read as follows: [those who take a vow] from those who may be born thereafter, are prohibited to those who are already born. Rabbi Meier states, even those who make a vow [to be prohibited] from those who will be born thereafter are permitted to those who are [already] born, in order that one who takes a vow [to be prohibited from those who have been already been born are permitted to those who may be born thereafter.
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Bartenura on Mishnah Nedarim
אלא ממי שדרכו להוליד – as for example, humans and beasts, to exclude fowl and fish who do not give birth but rather lay eggs.
