Nedarim - Daf 11
- לחולין שאוכל לך, מכלל לאו אתה שומע הן
The Mishnah on 10b taught that one who says לַחולין שאוכל לך...אסור -“not chullin should be that which I eat of yours” (“Lachullin” is interpreted as לא חולין, not chullin), he is forbidden from eating his friend’s food. The Gemara here explains that by saying it should not be chullin, it is inferred that it should instead be [like] a korban. The Gemara asks that our Tanna cannot be Rebbe Meir, because he does not hold מכלל לאו אתה שומע הן - that from an inference of a negative you hear a positive, so he would not consider this vow effective. The Tanna must perforce be Rebbe Yehudah, who does hold מכלל לאו את השומע הן. The Gemara clarifies that although Rebbe Yehudah is recorded explicitly in the latter part of the Mishnah, the truth is that the entire Mishnah is according to Rebbe Yehudah.
- לקרבן לא אוכל לך
The Gemara cites a Baraisa which states: חולין החולין כחולין בין שאוכל לך בין שלא אוכל לך מותר - if one says “chullin,” “the chullin,” or “like chullin,” whether he concluded with “that which I eat of yours” or “that which I do not eat of yours,” the food is permitted to him. The Gemara notes that this second case (“that which I do not eat”) reflects the opinion of Rebbe Meir who holds, as quoted above, that we do not hold, מכלל לאו אתה שומע הן – from an inference of a negative you hear a positive, so the neder is not effective. The Gemara challenges this from the end of the selfsame Baraisa which states: לחולין לא אוכל לך מותר - [which we initially interpret as] “not chullin [that which] I do not eat of yours,” the food is permitted. But, asks the Gemara, there is a Mishnah in which Rebbe Meir states that a parallel case, לַקרבן לא אוכל לך, which should be understood “not [like] a korban that which I do not eat” (which implies that what I do eat is like a korban) is actually assur. The Gemara wonders why this is so, since Rebbe Meir does not hold מכלל לאו אתה שומע הן, and answers that Rebbe Meir holds we interpret his words to mean לקרבן יהא לפיכך לא אוכל לך – “like a korban your food should be, therefore I will not eat of yours.” The word לקרבן can also be understood as the positive “for a korban,” which is how we translate it when doing so will make the neder effective.
- כבשר זבחי שלמים לאחר זריקת דמים
Rami Bar Chama asked: הרי עלי כבשר זבחי שלמים לאחר זריקת דמים מהו - if one said, “this should be to me like the meat of a korban shelamim after the zerikah of the blood,” what is the halachah? The Gemara says that this expression, as is, is no question at all, because בהיתרא קא מתפיס, he is linking his neder with a permitted item, i.e., meat of a shelamim after zerikah, which is at that time permitted for consumption. The Gemara clarifies that the inquiry was made where a person had meat of a shelamim (after zerikah) in front of him and said about a second permitted item in front of him, זה כזה, this should be like this. The question is, בעיקרו קא מתפיס- is he linking the neder with its origin, i.e., the primary state of the korban before the zerikah, in which it was prohibited, או בהיתרא קא מתפיס- or is he linking the neder with its current permitted status? The Gemara will attempt to resolve this question on the next Daf.
