מיתיבי איזוהי זמנה של רביעה הבכירה בשלשה בינונית בשבעה אפילה בעשרים ושלשה דברי רבי מאיר רבי יהודה אומר בשבעה ובשבעה עשר ובעשרים ושלשה

The Gemara raises an objection against the statement by Rabbi Zeira from the following baraita: When is the time of the rainfall? The early rainfall occurs on the third of the month of Marḥeshvan; the intermediate rainfall is on the seventh of the month, while the late rainfall is on the twenty-third of the month. This is the statement of Rabbi Meir. Rabbi Yehuda says: The respective dates are on the seventh, on the seventeenth, and on the twenty-third of Marḥeshvan.

רבי יוסי אומר בשבעה עשר ובעשרים ושלשה ובחודש כסליו וכן היה רבי יוסי אומר אין היחידים מתענין עד שיגיע ראש חדש כסליו

Rabbi Yosei says: The first two time periods are on the seventeenth and on the twenty-third of Marḥeshvan, and the last period is at the beginning of the month of Kislev. And so too, Rabbi Yosei would say: The learned individuals, who would start to fast due to a drought at an earlier time than the rest of the community, do not start to fast until the New Moon of Kislev arrives and no rain has fallen.

ואמרינן עלה בשלמא רביעה ראשונה לישאל שלישית להתענות אלא שניה למאי ואמר רבי זירא לנודר

And we say about this: Granted, they disagreed over the time of the first rainfall, as this time is relevant with regard to asking for rain through prayer. The time when the third rainfall is expected is relevant with regard to fasting due to lack of rain. But as for the expected time for the second rainfall, for what purpose did they disagree about its date? And Rabbi Zeira said: It is significant for one who vows until the rain.

ואמרינן עלה כמאן אזלא הא דתניא רבן שמעון בן גמליאל אומר גשמים שירדו שבעה ימים זה אחר זה אתה מונה בהן רביעה ראשונה ושניה כמאן כרבי יוסי

And furthermore, we say about this: In accordance with whose opinion is that which is taught in the baraita: Rabban Shimon ben Gamliel says: In the case of rains that fell for seven days, one after another, you count them as the first rainfall and the second. In accordance with whose opinion is this statement? In accordance with the opinion of Rabbi Yosei, who is the only tanna who holds that the first and second periods of rainfall span seven days. It is evident from this discussion that Rabban Shimon ben Gamliel argues that one who vows until the rain must wait until after the second actual rainfall. This contradicts the statement of Rabbi Zeira that until the rain is referring to the date when rain is supposed to fall.

ההוא דאמר עד הגשמים

The Gemara answers: That baraita is referring to one who said: Until the rains, rather than: Until the rain. Consequently, the expiration of his vow is determined by the actual time of rainfall.

מתני׳ קונם יין שאיני טועם לשנה נתעברה השנה אסור בה ובעיבורה עד ראש אדר עד ראש אדר הראשון עד סוף אדר עד סוף אדר הראשון

MISHNA: In the case of one who said: Wine is konam for me, and for that reason I will not taste it for the entire year, if the year was extended, i. e., it was declared to be a leap year, he is prohibited from drinking wine during the year and its intercalated month. If he vowed until the beginning of the month of Adar, the vow remains in effect until the beginning of the first Adar. Similarly, if he says that his vow applies until the end of Adar, the vow remains in effect until the end of the first Adar.

גמ׳ אלמא סתמא דאדר דקאמר ראשון הוא

GEMARA: The Gemara comments on the statement in the mishna that if one takes a vow until the beginning of Adar, it remains in effect until the beginning of the first Adar. Apparently, when one says Adar without specification, his statement is understood as a reference to the first Adar.

לימא מתניתין רבי יהודה היא דתניא אדר הראשון כותב אדר הראשון אדר שני כותב אדר סתם דברי רבי מאיר רבי יהודה אומר אדר הראשון כותב סתם אדר שני כותב תיניין

The Gemara asks: Shall we say that the mishna is in accordance with the opinion of Rabbi Yehuda? As it is taught in a baraita:

In the first month of Adar, when dating a document, one writes that the document was composed in the first Adar. During the second Adar, one writes the name of the month of Adar without specification; this is the statement of Rabbi Meir. Rabbi Yehuda says the reverse: During the first Adar one writes the name of the month without specification, and in the second Adar he writes that the document was composed in the second Adar.

אמר אביי אפילו תימא רבי מאיר הא דידע דמעברא שתא הא דלא ידע

Abaye said: You can even say that the mishna is in accordance with the opinion of Rabbi Meir, as there is a difference between the cases: In this baraita, the case is one where the individual who took the vow knew that the year was extended, i. e., declared as a leap year, and the disagreement concerns which Adar is considered the principal one. Conversely, that mishna is referring to a case where he did not know that it is a leap year and that there are two months of Adar. Consequently, when he referred to Adar, all agree that he meant the first Adar.