Nedarim 60: When Does a Time-Limited Vow Actually End?

Perek VIII begins with a new Mishna that states the following rules:

• if one vows that wine is as if it were an offering, konam, to me and I will not taste it today, it is prohibited until that same day at nightfall
• If the vow is not to drink wine this week, it is forbidden until the end of Shabbat of that week, as Shabbat counts as part of the week that passed
• If the vow is not to drink wine this month, wine is forbidden until the New Moon of the following month has passed
• If the vow is not to drink wine this year, wine is forbidden until the beginning of the upcoming Rosh Hashana, for Rosh Hashana is considered to be part of the upcoming year - thus one can drink wine again on Rosh Hashana
• if the vow is not to drink wine during this seven-year cycle, wine if forbidden until the end of the current seven-year cycle and thus wine is forbidden through the upcoming Sabbatical year
• If instead of saying that "wine is konam to me and I will not taste it" the vow is that "wine is forbidden to me" for one day, one week, one month, one year or one seven-year cycle, wine is forbidden until the same day/time of the vow
• If one vows that wine is forbidden until Pesach, it is forbidden until Pesach arrives.  
• If the vow is that wine is forbidden until it will be Passover, it is ford den until Pesach ends
• If one vows that wine is forbidden until before Passover, Rabbi Meir says that wine is forbidden until Passover arrives.  Rabbi Yosei says that wine is forbidden until Passover ends.

In the Gemara, Rabbi Yirmeya teaches that one requires a halachic authority to dissolve the vow if one vows to abstain from wine for one day.  This is to ensure that people do not confuse their vows to abstain from wine "for today", where it is allowed at nightfall, and "for one day", where it is permitted the next day at the same time the vow was made.  The rabbis argue this point back and forth.

Ravina brings up an interesting point.  He says that Mareimar told him that his (Ravina's) father said in the name of Rav Yosef and Rav Yirmeya bar Abba in accordance with the opinion of Rabbi Natan as he taught in a baraita: Anyone who vows, it is as if he has built a personal altar - which is forbidden for people must bring their offerings to the Temple.  Those who fulfills their vows has sinned as if they burned meat at their personal altars.  Thus after fulfilling a vow, a halachic authority should be asked to annul the vow completely; make it as thought the vow never happened.

The Gemara continues to provide proofs for the Mishna's statements.  For example, why is Rosh Chodesh, the New Moon, considered part of the next month?  The Gemara asks: Isn't this obvious? We needed this ruling to clarify what should be done in the case where month has 29 days and Rosh Chodesh is celebrated over two days.

A note reminds us that personal altars were used before building the First Temple.  Even after the Temple was built, it was difficult to convince people to bring their offerings to the Temple.