וְהָתַנְיָא: ״עַד רֹאשׁ חֹדֶשׁ אֲדָר״ – עַד רֹאשׁ חֹדֶשׁ אֲדָר הָרִאשׁוֹן, אִם הָיְתָה שָׁנָה מְעוּבֶּרֶת – עַד רֹאשׁ חֹדֶשׁ אֲדָר הַשֵּׁנִי.

And, so too, it is taught in a baraita : If one vows until the New Moon of Adar, the vow remains in effect until the New Moon of the first Adar, and if it was a leap year, it remains in effect until the New Moon of the second Adar.

מִכְּלָל דְּרֵישָׁא לָאו בִּמְעוּבֶּרֶת עָסְקִינַן?! שְׁמַע מִינָּהּ: הָא – דִּפְשִׁיטָא לֵיהּ דְּמִעַבְּרָא שַׁתָּא, הָא – דְּלָא יָדַע.

The Gemara analyzes this baraita : Does the latter clause prove by inference that in the first clause, we are not dealing with a leap year? In a regular year there is only one month of Adar, so it is impossible to speak of a first or second Adar. Rather, learn from it that this latter clause is referring to a case where it is obvious to him that the year was extended, and therefore when he refers to the month of Adar he means the second Adar, whereas that first clause is referring to a case where he did not know that it was a leap year, in which case he means the first Adar.

מתני׳ רַבִּי יְהוּדָה אוֹמֵר: ״קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם עַד שֶׁיְּהֵא הַפֶּסַח״ – לֹא נִתְכַּוֵּון זֶה אֶלָּא עַד לֵיל הַפֶּסַח, עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לִשְׁתּוֹת יַיִן.

Rabbi Yehuda says: In the case of one who says: Wine is konam for me, and for that reason I will not taste it until it will be Passover, it is understood that this individual intended for his vow to apply only until the night of Passover, i.e., until the time when it is customary for people to drink wine in order to fulfill the mitzva of drinking the four cups, but he did not intend to prevent himself from being able to fulfill this mitzva.

אָמַר ״קוֹנָם בָּשָׂר שֶׁאֵינִי טוֹעֵם עַד שֶׁיְּהֵא הַצּוֹם״ – אֵינוֹ אָסוּר אֶלָּא עַד לֵילֵי צוֹם, שֶׁלֹּא נִתְכַּוֵּון זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לֶאֱכוֹל בָּשָׂר. רַבִּי יוֹסֵי בְּנוֹ אוֹמֵר: ״קוֹנָם שׁוּם שֶׁאֲנִי טוֹעֵם עַד שֶׁתְּהֵא שַׁבָּת״ – אֵינוֹ אָסוּר אֶלָּא עַד לֵילֵי שַׁבָּת, שֶׁלֹּא נִתְכַּוֵּון זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לֶאֱכוֹל בְּשׁוּם.

Similarly, if he said: Meat is konam for me, and for that reason I will not taste it until it will be the fast of Yom Kippur, he is prohibited from eating meat only until the eve of [ leilei ] the fast. This is because it is understood that this individual intended for his vow to apply only until the time when it is customary for people to eat meat in the festive meal before the fast, and he did not intend to prevent himself from being able to participate in that meal. Rabbi Yosei, his son, says: One who vows: Garlic is konam for me, and for that reason I will not taste it until it will be Shabbat, it is prohibited for him to eat garlic only until the eve of Shabbat, as it is understood that this individual intended for his vow to apply only until the time when it is customary for people to eat garlic.

הָאוֹמֵר לַחֲבֵירוֹ ״קוֹנָם שֶׁאֲנִי נֶהֱנֶה לְךָ אִם אֵין אַתְּ בָּא וְנוֹטֵל לְבָנֶיךָ כּוֹר אֶחָד שֶׁל חִטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁל יַיִן״ הֲרֵי זֶה יָכוֹל לְהָפֵר אֶת נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם, וְיֹאמַר לוֹ: כְּלוּם אָמְרַתְּ אֶלָּא מִפְּנֵי כְּבוֹדִי – זֶהוּ כְּבוֹדִי.

In the case of one who says to another: Benefiting from you is konam for me, i.e., I am prohibited from deriving benefit from you, if you do not come and take for your son one kor of wheat and two barrels of wine as a gift, this other individual can dissolve his vow without the consent of a halakhic authority. This is because he can say to him: Did you say your vow for any reason other than due to my honor, in order to convince me to accept a gift for my son? This is my honor, that I refrain from accepting the gift, and consequently the vow is annulled.

וְכֵן הָאוֹמֵר לַחֲבֵירוֹ ״קוֹנָם שֶׁאַתְּ נֶהֱנֵית לִי אִם אֵין אַתְּ בָּא וְנוֹתֵן לִבְנִי כּוֹר שֶׁל חִטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁל יַיִן״. רַבִּי מֵאִיר אוֹמֵר: אָסוּר עַד שֶׁיִּתֵּן, וַחֲכָמִים אוֹמְרִים: אַף זֶה יָכוֹל לְהָפֵר אֶת נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם, וְיֹאמַר לוֹ: הֲרֵי אֲנִי כְּאִילּוּ נִתְקַּבַּלְתִּי.

And, so too, in the case of one who says to another: Benefiting from me is konam for you, i.e., you are prohibited from deriving benefit from me, if you do not come and give my son one kor of wheat and two barrels of wine, Rabbi Meir says: It is prohibited for the other individual to benefit from the speaker until he gives the gifts to his son. However, the Rabbis say: Even this individual who took the vow can dissolve his own vow without the consent of a halakhic authority. This is because he can say to him: I hereby consider it as though I have received the gift.

הָיָה מְסָרֵב בּוֹ לָשֵׂאת בַּת אֲחוֹתוֹ, וְאָמַר ״קוֹנָם שֶׁהִיא נֶהֱנֵית לִי לְעוֹלָם״. וְכֵן הַמְגָרֵשׁ אֶת אִשְׁתּוֹ אוֹמֵר ״קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי לְעוֹלָם״ – הֲרֵי אֵלּוּ מוּתָּרוֹת לֵהָנוֹת לוֹ, שֶׁלֹּא נִתְכַּוֵּון זֶה אֶלָּא לְשׁוּם אִישׁוּת.

If an individual was urging another to marry the daughter of his sister, and in order to deflect the pressure, the other man said: Benefiting from me is konam for her forever, i.e., she is prohibited from deriving any benefit from me forever, and, so too, if there is one who divorces his wife and says: Benefiting from me is konam for my wife forever, these women are permitted to derive benefit from him, as this man intended to take this vow only for the purpose of prohibiting marriage between them, but not to prohibit all forms of benefit.

הָיָה מְסָרֵב בַּחֲבֵירוֹ שֶׁיֹּאכַל אֶצְלוֹ, אָמַר ״קוֹנָם לְבֵיתְךָ שֶׁאֲנִי נִכְנָס, טִיפַּת צוֹנֵן שֶׁאֲנִי טוֹעֵם לְךָ״ – מוּתָּר לִיכָּנֵס לְבֵיתוֹ, וְלִשְׁתּוֹת מִמֶּנּוּ צוֹנֵן, שֶׁלֹּא נִתְכַּוֵּון זֶה אֶלָּא לְשׁוּם אֲכִילָה וּשְׁתִיָּה. הדרן עלך קונם יין

Similarly, if one was urging another to eat with him, and the latter said: Entering your house is konam for me, as is tasting even a drop of cold liquid of yours, the individual who took the vow is nevertheless permitted to enter his house and to drink a cold beverage of his. This is because this individual intended to take this vow only for the purpose of eating and drinking a meal, but not to prohibit himself from entering the house entirely or from drinking in small quantities (Commentary on Nedarim ).