Resources for Nedarim 9

1.     The גמרא says that הלל would make sure that no one was מועל in his קרבן by bringing it all the way to the עזרה as חולין and being מקדיש it once it was in. The ר"ן says that it must be that הלל was מקדיש the animal just outside the עזרה since you cant bring it inside as it would be a violation of bringing חולין לעזרה. The great חידוש in this ר"ן is that it sounds like simply bringing something not הקדש into the בית המקדש is an איסור of הבאת חולין לעזרה. This is actually a big מחלוקת ראשונים, and there are סתירות in the ר"ן himself. The source of the איסור of הבאת חולין לעזרה is from the גמרא in קידושין דף נ"ז ע"ב going on the פּסוק that says "כי ירחק ממך המקום וזבחת" where we learn that if one wants to shecht חולין, it must be done outside the בית המקדש. So the simple reading of that would be that any non שחיטה activity should be allowed inside the בית המקדש. However, the גמרא in בבא בתרא דף פּ"ﭏ ע"ב says that you can’t bring ביכורים inside the בית המקדש if they are really פּטור from ביכורים. תוספות there says that we can learn from this גמרא that the איסור of חולין בעזרה encompasses any הקרבה activity such as ביכורים where you have הגשה למזבח or תנופה but would certainly not include just bringing something inside the עזרה. His proof is that we know the כהנים are allowed to add תבלין of חולין to their קרבנות that they eat in the עזרה, and the גמרא in מנחות דף כ"א says they can eat חולין ותרומה along with their קרבנות so they are eaten על השובע. Furthermore, ישראלים and כהנים when they walk in to the בית המקדש are wearing their clothes and those are not הקדש! From all this it should be clear that there is no איסור in simply bringing things in to the עזרה. Theרמב"ם  in הלכות שחיטה פּרק ב הל׳ ג says that one can’t bring in to the עזרה even “בשר שחוטה או פירות ופת”. That sounds like the ר"ן’s פּשט that simply bringing in anything non- הקדשis אסור. What’s fascinating is that the ר"ן himself in חידושי הר"ן in חולין דף ק"ל ע"ב is seemingly סותר himself from what he writes here. He says there exactly like תוספות and brings the רשב"א who disagrees with the רמב"ם  unless the רמב"ם  meant פּירות of ביכורים and bread of לחמי תודה where the person was going to do some type of עבודה with them. What’s even more fascinating is the ר"ן in חידושי הר"ן בבבא בתרא דף פּ"א ע"ב agrees with what he says in חולין, but he offers an explanation of the רמב"ם  who holds there is an איסור to just to bring in the חולין.  He explains that all the גמראs about bringing in spices and the like are all לצורך הקרבן. Even theרמב"ם  would agree that you can bring חולין לעזרה if it is לצורך הקרבן. If so, the only remaining question is on the ר"ן himself on our דף since הלל was certainly bringing his animal לצורך הקרבן.

2.     The גמרא says that שמעון הצדיק never ate from an אשם נזיר טמא since he was afraid that it might be חולין בעזרה because when a person becomes טמא they will regret their entire נזירות and then the נדר is undone and the קרבן becomes חולין בעזרה. The ר"ן says this is לאו דוקא as unless the person formally gets התרה for his נדר its not actually הותר and the חיוב קרבן is there. The ירושלמי here as well says that it is כחולין בעזרה. However, the רשב"א brings other פּירושים who says that it is literally חולין בעזרה since it is like נדרי שגגות. The רשב"א himself disagrees with this since you cant be מתיר your own נדר in any way. There is fascinating מהרי"ט brought in שיעורי ר׳ שמואל who brings from the מבי"ט who says that the need for an official היתר נדרים when a פּתח לנדרו exists is only a דין דרבנן but מדאורייתא the נדר is בטל. The דרשה that says you cant be  מתיר your own נדר is talking about חרטה but not a פּתח. If that is the case then it would be like the פּירושים brought by the רשב"א that it is literally חולין בעזרה.

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