Rif Nedarim 3a {13a - b}

3a

Note: Here is a video of Rif on Nedarim 13a-b. Runtime 6 minutes 13 seconds.


{Nedarim 13a}
Mishna:

האומר קרבן עולה מנחה חטאת שלמים תודה שאני אוכל לך אסור
ורבי יהודה מתיר

הקרבן כקרבן קרבן שאוכל לך אסור
לקרבן לא אוכל לך ר"מ אוסר
האומר לחבירו קונם פי מדבר עמך ידי עושות עמך רגלי מהלכות לך אסור

F ONE SAYS [TO HIS NEIGHBOUR], 'THAT WHICH I MIGHT EAT OF YOURS BE KORBAN', [OR]' A BURNT-OFFERING', [OR] 'A MEAL-OFFERING', [OR]' A SIN-OFFERING [OR] 'A THANKSGIVING-OFFERING', [OR]' A PEACE-OFFERING, — HE IS FORBIDDEN.
RABBI YEHUDAH PERMITTED [HIM].

[IF HE SAYS,] 'THE KORBAN,' [OR] 'AS A KORBAN,' [OR]' KORBAN, BE THAT WHICH I MIGHT EAT OF YOURS,' HE IS FORBIDDEN.

IF HE SAYS: THAT WHICH I MIGHT NOT EAT OF YOURS BE FOR A KORBAN,' RABBI MEIR FORBIDS.

{Nedarim 13b}
IF ONE SAYS TO HIS NEIGHBOUR, 'KONAM BE MY MOUTH SPEAKING WITH YOU,' [OR] 'MY HANDS WORKING FOR YOU,' [OR] 'MY FEET WALKING WITH YOU,' HE IS FORBIDDEN.

Gemara:

ר"מ אוסר
והתניא מודים חכמים לר"י באומר הא קרבן הא עולה הא חטאת הא מנחה הא תודה הא שלמים שאוכל לך מותר שלא נדר זה אלא בחיי קרבן
ל"ק הא דאמר הא קרבן [והא דאמר הי קרבן
אמר הא קרבן אסור אמר הי קרבן מותר מאי טעמא] חיי קרבן קאמר
וכן הלכתא.

"{hakorban [as one word] ...} Rabbi Meir forbids":
But they learnt {in a brayta}: The Sages admit to Rabbi Yehuda by where he says "ha korban, ha olah, ha chatat, ha mincha, ha todah, ha shelamim" "what I eat of yours," that he is permitted, for he did not vow except by the life of the korban. {thus, by the life of the korban, I will eat of yours."
{Nedarim 13b}
This is no contradiction. This is where he said ha korban [and this is where he said hay korban. {our gemara: "hakorban," as one word, but then the examples of permitted and forbidden would be reversed.} If he said ha korban, it is forbidden. If he said hay korban, he is permitted. What is the reason? By the life of the korban, he means.
And so is the halacha.

פי מדבר עמך
ורמינהי חומר בשבועות מבנדרים ובנדרים מבשבועות
חומר בנדרים שהנדרים חלים על דבר מצוה כדבר רשות משא"כ בשבועות
וחומר בשבועות שהשבועו' חלות בין על דבר שיש בו ממש ובין על דבר שאין בו ממש משא"כ בנדרי'

באומר יאסר פי לדבורי ידי למעשיהן ורגלי להלוכן
דיקא נמי דקתני פי מדבר עמך ולא קתני שאיני דבר עמך ש"מ

"My mouth speaking with you":
They raise an objection: There is a stringency by oaths more than by vows, and by vows more than by oaths. There is a stringency by vows, in that vows take effect upon something required by commandment, just as by optional matters, which is not true by oaths.
And there is a stringency by oaths, in that oaths take effect whether on something that has substance or something that lacks substance, which is not true by vows.
{and the implication is that in the Mishna he vowed not to undertake the action of his mouth speaking with him, which is an action. The resolution:}

Where he says "my mouth is forbidden, in respect to my speech"; "my hand, in respect to their actions"; and "my legs in respect to their walking."
Indeed, we can arrive at this conclusion through careful analysis of the language of the Mishna, which stated "my mouth from speaking with you," and did not state "that I will not speak with you." We indeed so deduce.

הדרן עלך כל כנויי נדרים
END PEREK