Okay, welcome back *chevra* as we continue learning our pre-*Pesach* *Mishnayot* learning series where we are learning *Mishnayot* related to the period of time between *Purim* and *Pesach* and we are currently within our series of *Erev Pesach*. And as we keep saying that *Erev Pesach* is a very busy day and it's not just a busy day in terms of getting ready for *Pesach*, but it was also a point in time when *Bnei Yisrael*, when the Jews, would kind of reference it in their everyday language and in their everyday work as well. So as we learned in מסכת נדרים פרק ח, our prior mishna was *Mishna Beit*, a companion mishna where we started the discussion about language as it relates to *Nedarim*, to promises where you make a *Nedar* by saying this thing should be *asur* to me forever if I were to eat it between now and a date certain. And we saw that when it comes to *Pesach*, people would use *Pesach* as a reference point and it would be whether it's before *Pesach* or after *Pesach* depending on the *lashon*, on the language you use. So we're going to continue now with *Mishna Hei*. So the beginning of *Mishna Hei* is going to talk about other periods of time that people reference and then at the end we will come back to *Erev Pesach*. So the mishna begins *Ad hageshamim*. If someone says that this thing should be *asur* to me forever if I eat it or I drink or whatever until the rain, so that means *Ad sheyihiyu hageshamim*. Or he says sorry until it is the rain, meaning the rainy season, so it means עד שתרד רביעה שנייה until the second rain comes down. For those of you who have learned *Masechet Ta'anit* which deals with fast days related mostly to the lack of rain in *Eretz Yisrael*. We learn that there are different periods of time of rain. There's the first rain and then there's the second rain *revia shniya* and so the *Tanna Kamma* here says that in when you say until the rain or until it is rainy, it means until that second rain. That suggests because the second rain is what tells you that the rainy season is actually here. רבן שמעון בן גמליאל אומר it doesn't mean specifically to when the actual rain falls but it means עד שיגיע זמנה של רביעה until the time when the second rain would normally appear. So even if it happens to be a dry season or the rain is delayed, it would be until that period of time which would typically be somewhere in *Cheshvan* exactly either in *Cheshvan* or in *Kislev*. It's a *machlokes* amongst the different *Tannaim* exactly when the second rain would be, but whatever it would be, it would be the *revia shniya* is that period of time according to *Rabban Shimon*. You don't have to actually wait for the rain because the point is that people when they say until the rainy season starts they don't mean specifically when the rain falls but like that general period of time. Similarly if someone were to say *Ad sheyipasku geshumim* until the rainy season is over, so עד שיצא ניסן כולו דברי רבי מאיר says that means until the end of *Nisan* although typically it doesn't rain all that much in *Nisan* I guess it is possible for rain to fall during *Nisan*. And therefore according to *Rabbi Meir* you wait that the *Nedar* would last until the end of *Nisan*. *Rabbi Yehuda omer* argues and says *Ad sheya'avor HaPesach* until *Pesach* is over and that's when the rainy season is over. The mishna now focuses on a very specific type of *Nedar*. קונם יין שאיני טועם השנה. If someone says that *yayin* wine should be *asur* to me forever like a *konam* is like a *lashon* it should be like a *korban* meaning *asur* to me *she'eini to'em hashanah* that I will not taste any wine this year and if I do it will be *asur* to me forever. *Nisabrah hashanah* so now the mishna has a very good question what happens if it becomes an *ibbur* year a leap year and as we talked about in other *Mishnayot* right a leap year means we add a second *Adar* to the year in order to catch up the moon cycle calendar the to the to the sun calendar which falls behind eleven days a year. So every three years roughly you need a leap year in order to make sure that *Pesach* will continue to fall in the spring. So what happens then? You said I'm not going to taste wine all year and then there's a leap year and you don't know that it's going to nowadays we know when the leap years are but back then we didn't know when a leap year would be until the *Beth Din* would set declare that it's a leap year. So then *asur bah uv'ibura*. Then according to the mishna according to the *Tanna* in our mishna that if you said I'm not going to taste wine for the entire year it's *asur* not just in the regular twelve months but even in the thirteenth month in the extra *Adar* in *Adar Sheni* you'd be *asur* to drink wine. What about *Ad Rosh Adar*? Let's say you said I'm not going to drink wine until the *Rosh Adar* the beginning of *Adar*, so that means עד ראש אדר ראשון until the beginning of *Adar Rishon*. *Ad Sof Adar* until the end of *Adar*. So our mishna says עד סוף אדר הראשון until the end of *Adar Rishon* but meaning that in the *Adar Sheni* you'd be entitled to drink wine because the *Nedar* would no longer be effective during that period of time. Now there is also a *machlokes* here on whether or not did he know that it was an *ibbur* year before he made the *Nedar* or not. So also according to the Rambam it the Rambam here would also agree hold that it's not עד סוף אדר ראשון but actually עד סוף אדר השני it would be in the Adar Sheni because when a person says until Adar he means until the entire Adar is past us and that would be the end of Adar Sheni. But be it as it may our Mishna says Adar Rishon. Now finally we come back to the final case which really ties back to the idea of Erev Pesach because as you'll remember in Mishna Beis the Mishna said there ad sheyehai when you said that when it is Pesach we said that it's assur until the end of Pesach because throughout Pesach it's as if Pesach is here presently. But Rabbi Yehuda Omer Rabbi Yehuda says like this: קונם יין שאיני טועם עד שיהא הפסח if someone says that wine should be assur to me forever if I were to taste any wine ad sheyehai haPesach until it is Pesach אינו אסור אלא עד ליל הפסח according to Rabbi Yehuda that neder will be finished on Erev Pesach so meaning on Pesach night on the night of the Seder he can drink wine or she could drink wine. Why? שלא נתכוון זה אלא עד שעה שדרך בני אדם לשתות יין because it's obvious says Rabbi Yehuda that a person making such a neder specifically about wine would not want to make sure that in other words if he makes the neder that he can't drink wine then he's in a bind when it comes to the arba kosos the four cups of wine that one needs to drink at the Seder. So according to Rabbi Yehuda if someone says ad sheyehai haPesach as it relates to wine then that is over on Erev Pesach so that on the night of Pesach he will be able to drink the four cups of wine. That is one way to understand Rabbi Yehuda that maybe he's not arguing on the prior Mishna but he's specifically limiting this to wine because wine has a special place in as we'll see in our last Mishna the series wine has a very special place the arba kosos has a very special place in the night of the Seder. Others want to suggest that Rabbi Yehuda completely argues with the prior Mishna and it's actually a machlokes whether or not ad sheyehai means the end of Yom Tov or ad sheyehai means the beginning of Yom Tov. And with that I wish you continuing hatzlacha.