Nedarim - Daf 2
- כל כינויי נדרים כנדרים וחרמים כחרמים וכו'
The opening Mishnah states:, כל כינויי נדרים כנדרים - , all substitute terms for nedarim qualify as nedarim. A neder, for most of this Mesechta, refers to one who prohibits an item’s use to himself or others. An example of a primary term for nederneder would be דבר זה אסור עלי, this item is forbidden to me, or, a by declaring the item forbidden like another forbidden item is, e.g., “This item is [forbidden] like a korbon.” The Mishnah on daf Daf 10a provides examples of substitute terms for korban, such as קונח, קונם, and קונס.
The Mishnah similarly states that substitute terms are also effective for חרמים, literally items designated for destruction, which here means another formwhich is another way of expressing a of neder, as well as for שבועות, oaths, which means here swearing not to do a particular activity, and נזירות, declarations to become a nazir. The Mishnah also gives examples of ידות נדרים, (lit. handles) which are partial declarations of nedarim which are sufficient to effect a neder, such as one who says, מודרני ממך, “I am vowed from benefiting from you.,” which The Ran explains that a יד is an incomplete declaration because he neither declared his friend’s benefits are “like a korban”, nor explicitly declared them prohibited.
- 2. The reason for the listing and order of the כינויים
The Gemara asks why our Mishnah lists all four applications of כינוים - “ substitute terms,” while the first Mishnah in Nazir only teaches the specific example of a nazir. The Gemara, and answers that since nedarimnedarim and shevuos are written together in the Torah, the Mishnah included the application of כינוים by shevuos as well. Once our Mishnah was listing two applications, it proceeded to provide the other two applications. The Gemara then asks that if so, the case of shevuos should have been listed in the Mishnah before charamim, and it answers, איידי דתנא נדרים דמיתסר חפצא עליה - , Since he taught the application of nedarim, which is a method through which one prohibits an item on himself, תנא נמי חרמים דמיתסר חפצא עליה -, he also taught charamim [immediately afterwards], which is also a method through which one prohibits an item on himself. Only after did the Mishnah teach the case of shevuosshevuos, דקאסר נפשיה מן חפצא -, in which he prohibits himself from the item.
- The missing phrase ידות נדרים כנדרים and the order of examples
The Gemara asks, the Tanna began by teaching the principle of כינויין, and then proceeded to provide examples of ידות, partial declarations (lit. handles), instead of first providing examples of כינויים. Furthermore, the Mishnah never mentioned the principle of ידות at all yet provided applications of it! The Gemara answers חסורי מיחסרא והכי קתני, [the text of the Mishnah] is missing, and it should read, כל כינויי נדרים כנדרים, וידות נדרים כנדרים. When the Gemara then asks, if so, וליפרוש כינויין ברישא, let him illustrate כינויין first, since it was taught first in the Mishnah, and then illustrate the principle of ידות, which was taught second, it answers, ההוא דסליק מיניה ההוא מפרש ברישא, the case that was taught last is the one he explains first. The Gemara proceeds to provide three examples of the Mishnah structured this way and then objects by listing five places where the Mishnah does the opposite, i.e. illustrates first that which was taught first. The Gemara on Daf 3a will provide three explanations for the order of our Mishnah.
