הָאוֹמֵר לֹא חֻלִּין לֹא אֹכַל לָךְ, לֹא כָשֵׁר, וְלֹא דְכֵי, טָהוֹר, וְטָמֵא, נוֹתָר, וּפִגּוּל, אָסוּר. כְּאִמְּרָא, כַּדִּירִין, כָּעֵצִים, כָּאִשִּׁים, כַּמִּזְבֵּחַ, כַּהֵיכָל, כִּירוּשָׁלָיִם, נָדַר בְּאֶחָד מִכָּל מְשַׁמְּשֵׁי הַמִּזְבֵּחַ, אַף עַל פִּי שֶׁלֹּא הִזְכִּיר קָרְבָּן, הֲרֵי זֶה נָדַר בְּקָרְבָּן. רַבִּי יְהוּדָה אוֹמֵר, הָאוֹמֵר יְרוּשָׁלַיִם, לֹא אָמַר כְּלוּם:
If one says: "Lachullin; I shall not eat from you" [The "lamed" is voweled by a patach, the denotation being: Not chullin (mundane food) shall be what I eat from you, but consecrated food.] "Not kasher (fit)" [shall it be, but pasul (unfit), i.e., consecrated food, which is susceptible of "fitness" and "unfitness."], "Not dachi" [Not permitted, as in (Avodah Zarah 37a): "Ayal kamtza (a type of locust) dachan" ("is permitted"). And even though the terms "permitted" and "forbidden" apply also in the context of (animals which are) neveilah (carcass) and treifah (organically defective), and we rule that vows "take" only in respect to what is vowed and what is given (and not in respect to something forbidden in itself), since "permitted" can also be used in the context of consecrated food, it was taught that with unqualified vows we follow the stringent option. For since he wished the vow to "take" here, we say that (in his words) he intended what is vowed (and not what is forbidden in itself)], "Pure" [If he said: "Not pure what I eat from you"], "Unclean," "Nothar" (left-over sacrifices), "Piggul" (invalidated sacrifices), it is forbidden. [If he said: "Unclean, what I eat from you," and so, with the others, it is forbidden (to eat from him), for all of these (expressions) apply to consecrated food.] "As imra" [As the lamb of sacrifice], "As dirin" [the (Temple) wood shed or cattle shed], "As the fire-offerings," As the altar" [As the offerings upon the altar.], "As the sanctuary" [As the offerings of the sanctuary], "As Jerusalem" [As the offerings in Jerusalem. Another interpretation: As the walls of Jerusalem (he holds these walls to come from the surplus of the Temple treasury)], If he vowed with any of the altar appurtenances [such as forks, sprinkling bowls, and fire-pans. If he said: "As the forks, what I eat from you," or "As the sprinkling bowls, what I eat from you," and so, with the others], even though he did not say "Korban" ("An offering"), it is as if he had vowed with "Korban." R. Yehudah says: If one says: "Jerusalem" [without the chaf ("As")], he has said nothing. [The first tanna differs, and the halachah is not in accordance with R. Yehudah.]
Bereishit Rabbah
"And Avraham lifted up his eyes, and looked, and behold another (achar) ram (Gen. 22:13)". What does ahar mean? Said Rabbi Yudan: After (achar) all that happened, Israel still fall into the clutches of sin and be the victims of persecution; yet they will be ultimately redeemed by the ram’s horn, as it says, “[And Ad-nai will manifest Himself to them, and His arrows shall flash like lightning,] Ad-nai E-lohim shall sound the ram’s horn [and advance in a stormy tempest]” (Zech. 9:14). Rabbi Yehudah bar Rabbi Simon: After [achar] all generations Israel will fall into the clutches of sin and be the victims of persecution; but their end is to be redeemed by the ram’s horn, as it says, ‘And Ad-nai E-lohim will blow the horn,’ etc. Rabbi Hanina b. R. Isaac said: All days of the year Israel are in sin’s clutches and are victims of prosecutions, but on New Year they take the shofar and blow on it, and are remembered by the Holy One of Blessing and He forgives them, and their end is to be redeemed by the ram’s horn, and it says, "And Ad-nai E-lohim will blow the horn." Rabbi Levi said: Because Avraham our Father saw the ram extricate himself from one thicket and go and become entangled in another, the Holy Oneof Blessing said to him: ‘So is the future of your children to be entangled in reigns, from Babylon to Media, from Media to Greece, and from Greece to Edom; and their end will be to be redeemed by the ram’s horn,’ as it is written, “And Ad-nai E-lohim will blow the horn.” “And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son (Gen.22:13). Rabbi Banai said: he said in front of Him: ‘Sovereign of the Universe! Look upon the blood of this ram as though it were the blood of my son Itzchak; its lambs as though they were my son’s lambs(descendants),’ even as we learned: When a man declares: This animal be instead of this one, in exchange for that, or a substitute for this, it is a valid exchange. Rabbi Pinchas said: he said in front of Him: ‘Sovereign of the Universe! Regard it as tough I had sacrificed my son Itzchak first and achar (after) this ram in the stead of him, as in the verse, “And Iotam his son reigned in his stead” (II Kings 15:7). It is even as we learned; "[When one declares 'I vow a sacrifice] like the lamb or like the animals of the Temple stalls” (Nedarim 10b, Mishnah Nedarim 1:3) - R. Yochanan said: he meant, like the lamb of the daily burnt-offering; Resh Lakish said: he meant, like Itzchak’s ram. There [in Babylon] they say: Like the off-spring of a sin-offering. Bar Kappara taught: He meant like the lamb which has never given suck.
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