Mishnah
Mishnah

Talmud for Nedarim 3:2

נִדְרֵי הֲבַאי, אָמַר, קוֹנָם אִם לֹא רָאִיתִי בַדֶּרֶךְ הַזֶּה כְיוֹצְאֵי מִצְרָיִם, אִם לֹא רָאִיתִי נָחָשׁ כְּקוֹרַת בֵּית הַבָּד. נִדְרֵי שְׁגָגוֹת, אִם אָכָלְתִּי וְאִם שָׁתִיתִי, וְנִזְכַּר שֶׁאָכַל וְשָׁתָה. שֶׁאֲנִי אוֹכֵל וְשֶׁאֲנִי שׁוֹתֶה, וְשָׁכַח וְאָכַל וְשָׁתָה. אָמַר, קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי, שֶׁגָּנְבָה אֶת כִּיסִי וְשֶׁהִכְּתָה אֶת בְּנִי, וְנוֹדַע שֶׁלֹּא הִכַּתּוּ וְנוֹדַע שֶׁלֹּא גְנָבָתּוּ. רָאָה אוֹתָן אוֹכְלִים תְּאֵנִים וְאָמַר, הֲרֵי עֲלֵיכֶם קָרְבָּן, וְנִמְצְאוּ אָבִיו וְאֶחָיו, וְהָיוּ עִמָּהֶן אֲחֵרִים, בֵּית שַׁמַּאי אוֹמְרִים, הֵן מֻתָּרִין וּמַה שֶּׁעִמָּהֶן אֲסוּרִין. וּבֵית הִלֵּל אוֹמְרִים, אֵלּוּ וָאֵלּוּ מֻתָּרִין:

"Vows of exaggeration" [hyperbole, where he himself knows that it is not so]: If he said: "Konam, if I did not see on this road as many as left Egypt," "if I did not see a serpent as (thick as) the beam of the olive press." "Vows of unwittingness": If he said: "Konam, [this loaf to me] if I have eaten or if I have drunk," and he remembered that he had eaten or drunk [and at the time of the vow he thought he had not eaten or drunk, it is no vow.] If he said "Konam, if I eat or drink (from you)," and he forgot and ate or drank, (it is no vow) [for at the time when the vow was to have "taken," the time of eating or drinking, he had forgotten the vow, so that it is permitted. This is derived from oaths, where it is written (Leviticus 5:4): "a man with an oath," it being required that he be "a man" at the time the oath is to take effect; that is, that he be conscious of the oath. And the same applies to vows.] (If he said:) "Konam, my wife from benefitting from me because she stole my purse" or "because she beat my son," and he discovered that she had not stolen it or beaten him, [these are unwitting vows, for discovering that she did not steal it cancels the vow retroactively]. If he saw people eating figs, and he said: "Let them be forbidden to you as korban," and then he found that they (the eaters) were his father and mother, and others with them — Beth Shammai say: They (his parents) are permitted, and those with them, forbidden. And Beth Hillel say: Both are permitted. [For "a vow that is partially voided is entirely voided," the vower desiring that the vow "take" as he vowed it; and since part of it was unwitting, it is entirely void.]

Jerusalem Talmud Maasrot

122Essentially the same text is in Nedarim 3:2 (fol. 37d) and Ševuot 3:9 (fol. 34d). Both Yerushalmi mss. agree here on the text. Therefore, the other texts may be used to instruct the text here but not to correct it. These are Cilician grits, these are square123In Tosephta 3:15: “These are Cilician grits: square algosin.” The last word is otherwise unknown. Lieberman prefers the reading of the quote from the Yerushalmi in Arukh,s.v. קלקי אילו גסין המרובעים׃ “these are the fat square ones.”. It was stated124Tosephta 3:15.: “Rabban Gamliel says, there is nothing square from the six days of Creation.” Rebbi Berekhiah objected: Did we not state125Mishnah Nega‘im 6:1. In Ševuot3:9, the Mishnah is quoted in its entirety. This is necessary to understand R. Bisna’s statement: “The body of a baheret {a form of skin disease, Lev. 13:18–23} is like a Cilician grit square. The width of a grit is nine lentils, the width of each lentil is four hair-widths; this makes 36 hair-widths.”: “The body of baheret is like a square Cilician grit.” Rebbi Bisna126A fourth generation Amora, student of R. Ila. said, that127The text of the Mishnah, Note 125 R. Bisna takes the expression “square” in the classical mathematical sense, “determination of the surface area”. The Mishnah requires the minimal surface area of a lesion to be (36)2 (hairwidth)2. If the expression did not have its mathematical sense, the numerical indication would be superfluous. “That” in this sentence is the second sentence of the Mishnah. in itself says that there is no square. Why did we state that? That he should square it. But there are noxious insects128In Nedarim הכנעה “lice”.! They are full of knots. But there is the bunch of pila129In Nedarimארכובא דיעלה “the knee of the mountain goat.” In Ševuot עניבה דפילא. This probably is the correct form of the unintelligible word אביבא “springtime” written here; it has been translated. פילא is פילא III in Levy’s Dictionary, a spice, not פילא II “elephant” nor פילא I “cleft”. Since in general the deviations of the two mss. of the Yerushalmi Zeraïm are not very frequent, it seems that both are derived from the same Vorlage.! It is round below. Some want to say, Rabban Simeon ben Gamliel spoke only about animals. It was stated so: There is square in foods, there is no square in animals.
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