Jerusalem Talmud Nedarim Chapter 11

אֵילּוּ נְדָרִים שֶׁהוּא מֵיפֵר. דְּבָרִים שֶׁיֵּשׁ בָּהֶן עִינּוּי נֶפֶשׁ אִם אֶרְחַץ וְאִם לֹא אֶרְחַץ אִם אֶתְקַשֵּׁט וְאִם לֹא אֶתְקַשֵּׁט. אָמַר רִבִּי יוֹסֵי אֵין אֵילּוּ נִדְרֵי עִינּוּי נֶפֶשׁ. אֵילּוּ נְדָרִים שֶׁהוּא מֵיפֵר כול׳. כְּתִיב כָּל נֵדֶר וְכָל שְׁבוּעַת אִסָּר לַעֲנוֹת נָפֶשׁ. אֵין לִי אֶלָּא נְדָרִים שֶׁיֵּשׁ בָּהֶן עִינּוּי נֶפֶשׁ. נְדָרִים שֶׁבֵּינוֹ לְבֵינָהּ מְנַיִין. בֵּין אִישׁ לְאִשְׁתּוֹ. עַד כְּדוֹן בְּבַעַל. בָּאָב מְנַיִין. מַה הַבַּעַל אֵינוֹ מֵיפֵר אֶלָּא נְדָרִים שֶׁיֵּשׁ בָּהֶן עִינּוּי נֶפֶשׁ וּנְדָרִים שֶׁבֵּינוֹ לְבֵינָהּ. אַף הָאָב אֵינוֹ מֵיפֵר אֶלָּא נְדָרִים שֶׁיֵּשׁ בָּהֶן עִינּוּי נֶפֶשׁ וּנְדָרִים שֶׁבֵּינוֹ לְבֵינָהּ. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. אִיתְפַּלְּגוּן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי יוֹחָנָן אָמַר. בֵּין לִנְדָרִים בֵּין לִשְׁבוּעוֹת הַבַעַל מֵיפֵר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. לִנְדָרִים מֵיפֵר וְלֹא לִשְׁבוּעוֹת. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַף בְּנִדְרֵי הַזָּקֵן פְּלִיגִין רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי יוֹחָנָן אָמַר. בֵּין לִנְדָרִים בֵּין לִשְׁבוּעוֹת הַזָּקֵן מַתִּיר. וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. לִנְדָרִים הַזָּקֵן מַתִּיר וְלִשְׁבוּעוֹת אֵין הַזָּקֵן מַתִּיר. וְאַתְיָיא דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּהָדָא דְאִיסִי. חַד בַּר נַשׁ אֲתַא מִישְׁרֵי נִדְרָא קוֹמֵי רִבִּי יוֹסֵי. מִתְעַטֵּף וִיתִיב לֵיהּ. אֲמַר לֵיהּ. מָה אִשְׁתַּבָּעַת. אֲמַר לֵיהּ. איפופי יִשְׂרָאֵל. לֹא עַללַה לְבֵיתִי. אֲמַר לֵיהּ. איפופי יִשְׂרָאֵל. וְלֹא עַללַה לְבֵייתָךְ. רִבִּי זְעִירָא פָּתַר מַתְנִיתָא אֵילּוּ נְדָרִים שֶׁמֵיפֶר. נְדָרִים שֶׁיֵּשׁ בָּהֶן עִינּוּי נֶפֶשׁ. אִם אֶרְחַץ וְאִם לֹא אֶרְחַץ. אִם אֶתְקַשֵּׁט וְאִם לֹא אֶתְקַשֵּׁט. אָמַר רִבִּי יוֹסֵי. אֵין אֵילּוּ נִידְרֵי עִינּוּי נֶפֶשׁ אֶלָּא נְדָרִים שֶׁבֵּינוֹ לְבֵינָהּ. אֵילּוּ הֵן נִדְרֵי עִינּוּי נֶפֶשׁ כְּרִבִּי יוֹסֵי. כְּשֶׁאָמְרָה קוֹנָם פֶּירוֹת הָעוֹלָם עָלַי. הֲרֵי זֶה יָפֵר. רַבָּנִין אָמְרִין. נִדְרֵי עִינּוּי נֶפֶשׁ הֵיפֵר לָהּ מוּפָר לְעוֹלָם. נְדָרִים שֶׁבֵּינוֹ לְבֵינָהּ אֵינוֹ מוּפָר אֶלָּא כָל זְמָן שֶׁהִיא עִמּוֹ. רִבִּי יוֹסֵי אוֹמֵר. בֵּין נִדְרֵי עִינּוּי נֶפֶשׁ בֵּין נְדָרִים שֶׁבֵּינוֹ לְבֵינָהּ הֵיפֵר לָהּ מוּפָר לְעוֹלָם. וְהָא רַבָּנִין אָמְרִין. נִדְרֵי עִינּוּי נֶפֶשׁ הֵפֵר לָהּ מוּפָר לְעוֹלָם. רִבִּי יוֹסֵי אוֹמֵר. נְדָרִים שֶׁבֵּינוֹ לְבֵינָהּ הֵיפֵר לָהּ מוּפָר לְעוֹלָם. מַה בֵּינִיהוֹן. בְּשֶׁאָמְרָה. קוֹנָם הֲנָיָיתִי עָלֶיךָ אִם אֵצֵא מִרְשׁוּתָךְ. וְיָפֵר לָהּ. בְּשֶלֹּא אָמְרָה. קוֹנָם הֲנָיַית גּוּפִי עָלֶיךָ לִכְשֶׁאֵצֵא מִרְשׁוּתָךְ. רַבָּנִין אָמְרִין. נִדְרֵי עִינּוּי נֶפֶשׁ הֵן. רִבִּי זְעוּרָא וְרִבִּי הִילָא תְּרֵיהוֹן אָמְרִין. נְדָרִים שֶׁבֵּינוֹ לְבֵינָהּ כֵּן. עַל דַּעְתֵּיהּ דְּרִבִּי זְעוּרָא רִבִּי יוֹסֵי וְרִבִּי יוֹחָנָן בֶּן נוּרִי שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד. דַּתַנִּינָן תַּמָּן. רִבִּי יוֹחָנָן אָמַר. יָפֵר. שֶׁמָּא יְגָרְשֶׁנָּהּ וּתְהֵא אֲסוּרָה לַחֲזוֹר לוֹ. רִבִּי הִילָא פָּתַר מַתְנִיתָא אֵילּוּ נְדָרִים שֶׁהוּא מֵיפֵר לָהּ. נְדָרִים שֶׁיֵּשׁ בָּהֶן עִינּוּי נֶפֶשׁ. אִם אֶרְחַץ אִם לֹא אֶרְחַץ. אִם אֶתְקַשֵּׁט אִם לֹא אֶתְקַשֵּׁט. מָהוּ אָמַר רִבִּי יוֹסֵי אֵין אִילֵּין נְדָרִים נִדְרֵי עִינּוּי נֶפֶשׁ אֶלָּא אֵילּוּ נְדָרִים שֶׁבֵּינוֹ לְבֵינָהּ. אֵילּוּ הֵן נִידְרֵי עִינּוּי נֶפֶשׁ. דִּבְרֵי הכֹּל. אִם אֶרְחַץ אִם לֹא אֶרְחַץ. וְתַנֵּי כֵן. נִדְרֵי עִינּוּי נֶפֶשׁ. אִם אֶרְחַץ אִם לֹא אֶרְחַץ. אִם אֶתְקַשֵּׁט אִם לֹא אֶתְקַשֵּׁט. בֵּין עַל דַּעְתֵּיהּ דְּרִבִּי זְעִירָא בֵּין עַל דַּעְתֵּיהּ דְּרִבִּי הִילָא מִחְלְפָה שִיטָּתֵיהּ דְּרִבִּי יוֹסֵי. דְּתַנֵּי. מַעֲיָין שֶׁלִּבְנֵי הָעִיר. הֵן וָאֲחֵרִים. הֵן קוֹדְמִין לָאֲחֵרִים. אֲחֵרִים וּבְהֶמְתָּן. אֲחֵרִים קוֹדְמִין לִבְהֶמְתָּן. כְּבִיסָתָן וְחַיֵּי אֲחֵרִים. כְּבִיסָתָן קוֹדֶמֶת לְחַיֵּי אֲחֵרִים. אָמַר רִבִּי יוֹחָנָן. מָאן תַּנָּא. כְּבִיסָה חַיֵּי נֶפֶשׁ. רִבִּי יוֹסֵה. דְּתַנֵי. אֵין נוֹתְנִין מֵהֶן לֹא לְמִשְׁרָה וְלֹא לִכְבִיסָה. רִבִּי יוֹסֵי מַתִּיר בִּכְבִיסָה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹסֵי. תַּמָּן הוּא אָמַר. אֵין רְחִיצָה חַיֵּי נֶפֶשׁ. וָכָא הוּא אָמַר. כְּבִיסָה חָיֵּי נֶפֶשׁ. אָמַר רִבִּי מָנָא אָדָם מְגַלְגֵּל בִּרְחִיצָה אֵין אָדָם מְגַלְגֵּל בִּכְבִיסָה. יְהוּדָה אִישׁ הוּצָא עֲבִיד טְמִיר בִּמְעָרְתָא תְּלָתָא יוֹמִין מֵיקוֹם עַל הָדֵין טַעֲמָא. מְנַיִין שֶׁחַיֵּי הָעִיר הַזֹּאת קוֹדְמִין לְחַיֵּי עִיר אֲחֶרֶת. אָתָא לְגַבֵּי רִבִּי יוֹסֵי בֶּן חֲלַפְתָּא. אָמַר לֵיהּ. אִית לִי טְמִיר בִּמְעָרְתָא תְּלָתָא יוֹמִין מֵיקוֹם עַל הָדֵין טַעֲמָא. מְנַיִין שֶׁחַיֵּי הָעִיר הַזֹּאת קוֹדְמִין לְחַיֵּי עִיר אֲחֶרֶת. קָרָא לְרִבִּי אַבָּא בְּרֵיהּ. אֲמַר לֵיהּ הָדֵין טַעֲמָא. מְנַיִין שֶׁחַיֵּי הָעִיר הַזֹּאת קוֹדְמִין לְחַיֵּי עִיר אֲחֶרֶת. אָמַר לֵיהּ. תִּהְיֶינָּה הֶעָרִים הָאֵלֶּא תִּהְיֶינָּה עִיר וְאַחַר כָּךְ מִגְרְשֶׁיהָ סְבִיבוֹתֶיהָ. אָמַר לֵיהּ. מִי גָּרַם לָךְ. דְּלֹא יְלַפְתְּ עִם חֲבֵירֶיךָ. נִיחָא אִם אֶרְחַץ. אִם לֹא אֶרְחַץ. וְתִרְחַץ. אָמַר רִבִּי מָנָא. בְּשֶׁאָמְרָה. קוֹנָם הֲנָיָיתִי עָלֶיךָ מִשֶּׁאֶרְחַץ אִם אֶרְחַץ. וְיָפֵר לָהּ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. בְּשֶׁלֹּא אָמְרָה אֶלָּא. קוֹנָם הֲנָיַית גּוּפִי עָלֶיךָ לִכְשֶׁאֶרְחַץ. וְיִכּוֹף. לֹא כֵן אָמַר רַב הוּנָא. הֲנָיָיתִי עָלֶיךָ. כּוֹפֶה וּמְשַׁמְּשָׁתוֹ. הֲנָיָיתְךָ עָלַי. הֲרֵי זֶה יָפֵר. שַׁנְיָיא הִיא שֶׁהִיא הֲנָיָיתוֹ וַהֲנָיָיתָהּ. אָמַר רִבִּי אַבָּא מָרִי. אִם אֶרְחַץ אִם לֹא אֶרְחַץ לְעוֹלָם. אִם אֶתְקַשֵּׁט וְאִם לֹא אֶתְקַשֵּׁט לְעוֹלָם. רַבָּנִין דְּקַיְסָרִין בְּשֵׁם רִבִּי נָסָא. אִם אֶרְחַץ וְאִם לֹא אֶתְקַשֵּׁט. אִם אֶתְקַשֵּׁט וְאִם לֹא אֶרְחַץ.

MISHNAH: These are the vows which he may dissolve: Matters connected with mortification. [E. g.], “if I wash, if I do not wash; if I wear jewels, if I do not wear jewels. 32:29–30 ) that a legally valid conditional contract must spell out the conditions both positively and negatively: If I do certain things, there is a stipulated consequence; if I do not, then the consequence is stipulated not to happen ( Mishnah Qiddušin 3:3 ). The vow is understood to be: A qônām should be a certain thing for me if I ever wash; if I do not wash, the thing shall not be qônām . Since not washing is mortification, the husband has the right to void the vow. If the vow had been unconditional, the husband would have no jurisdiction over it. ” Rebbi Yose said, these are not vows of mortification. HALAKHAH: “These are the vows which he can dissolve,” etc. It is written. 30:14 . The verse ends: “Her husband shall confirm it or her husband shall dissolve it.” : “Any vow and any oath of prohibition to mortify.” That covers only vows which contain mortification. Vows regarding the relations between him and her, from where? “Between a man and his wife. 30:17 . One opinion in this Halakhah (Notes 11 ff.) and the consensus in the Babli (79b ) hold that the dissolution of vows of mortification is permanent since it is expressly sanctioned by the verse but that dissolution of a vow regarding marital relations, which is the result of an indirect inference, is valid only as long as the marriage continues. Such a dissolution would be automatically voided for the divorcee or widow. The Mishnah mentions only vows the husband can permanently dissolve. .” So far the husband; the father from where? Since the husband can dissolve only vows of mortification and matters between him and her, so the father can dissolve only vows of mortification and matters between him and her. 155: V. 17 reads “These are the principles which the Eternal commanded to Moses between a husband and his wife, between a father and his daughter, in her adolescence, in her father’s house.” Now this verse is really an appendix to the laws governing the married wife. It is concluded that the restrictions which apply to the husband in relation with his wife in his house also apply to the father in relation to the adolescent daughter in his house. . Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. 30:2 , speaks of vows and oaths. (A vow refers to a thing, an oath implies the use of God’s name.) . Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house! Rebbi Ze‘ira explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I shall wear jewels, if I do not wear jewels.’ Rebbi Yose said, these are not vows of mortification” but vows between him and her. “The following are vows of mortification” following Rebbi Yose. For example, “she said, all produce of the world is qônām for me, he may dissolve.” The rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Vows between him and her are only dissolved as long as she is married to him. Rebbi Yose says, both vows of mortification and vows between him and her, if he dissolved them they are permanently dissolved. That means, the rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Rebi Yose says, if he dissolves vows between him and her, they are permanently dissolved. What is the difference between them? If she said, any benefit from me shall be qônām for you when I leave your domain. Why can he not dissolve that? Because she did not say, any benefit from my body shall be qônām for you when I leave your domain. Rebbi Ze‘ira and Rebbi Hila, both of them say: That is the essence of vows between him and her. In the opinion of Rebbi Ze‘ira, Rebbi Yose and Rebbi Joḥanan ben Nuri said the same thing since we stated there: “Rebbi Joḥanan said, he shall dissolve it since maybe he would divorce her, then she would be forbidden to return to him.” Rebbi Hila explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I wear jewels, if I do not wear jewels.’ ” What means “Rebbi Yose said, these vows are not vows of mortification”? They are vows between him and her. “The following are vows of mortification” is everybody’s opinion. “If I wash, if I do not wash.” It was stated not otherwise recorded. : “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as 8:5, Notes 77–84 . it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes. 8:5, Notes 77–84 . Jehudah from Ḥusa hid himself in a cave for three days because he wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He came to Rabbi Yose bar Ḥalaphta and said, I was hiding in a cave for three days because I wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He called his son Rebbi Abba and asked him about the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He said to him ( Num . 35:15 ): “These [six] cities shall be”, each town shall be, and only afterwards their surroundings around them. He [R. Yose] said to him [Jehudah from Huṣa], what did cause you [this emharassment]? That you did not study with your companions! We understand “if I wash”. “If I do not wash”? Let her wash! Rebbi Mana said, if she said: “Any benefit from me shall be qônām for you after I shall have washed myself, if I ever wash myself.” Why should he not dissolve for her? Rebbi Yose ben Rebbi Abun said, only when she said, “any benefit from my body shall be qônām for you after I shall have washed myself.” Why can he not force? Did not Rebbi Huna say, [if she vowed] any benefit from me [shall be forbidden] to you, he forces her 5:7 ). and sleeps with her. Any benefit from you [shall be forbidden] to me, he has to dissolve. There is a difference because it is a benefit for him and her. Rebbi Abba Mari said, If I wash [today], I shall not wash forever. If I wear jewellery [today], I shall not wear jewellery forever. The rabbis of Caesarea in the name of Rebbi Nasa: If I wash I shall not wear jewellery; if I wear jewellery I shall not wash.

אֵילּוּ הֵן נִדְרֵי עִינּוּי נֶפֶשׁ. אָמְרָה קוֹנָם פֵּירוֹת הָעוֹלָם עָלַי הֲרֵי זֶה יָכוֹל לְהָפֵר. פֵּירוֹת מְדִינָה עָלַי יָבִיא לָהּ מִמְּדִינָה אַחֶרֶת. פֵּירוֹת הַחֶנְוָונִי זֶה עָלַי אֵינוֹ יָכוֹל לְהָפֵר. אִם לֹא הָיְתָה פַרְנָסָתוֹ אֶלָּא מִמֶּנּוּ הֲרֵי זֶה יָפֵר דִּבְרֵי רִבִּי יוֹסֵה. שְׁמוּאֵל אָמַר. אָמְרָה קוֹנָם פֵּירוֹת הָעוֹלָם עָלַי. וְהָיוּ שֶׁם צְבוּרִים בְּסִידָקֵּי. יִקַּח לָהּ מֵהֶן. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. קוֹנָם פֵּירוֹת בְּנֵי זוֹ הַמְּדִינָה עָלַי. וְהָיוּ שֶׁם אַכְסֶנָּאִין מוֹכְרִין. יִקַּח מֵהֶן. כְּתִיב וְכָל נֵדֶר וְכָל שְׁבוּעַת אִסָּר לַעֲנוֹת נָפֶשׁ. כְּגוֹן פִּילְפֵּל שֶׁאֲנִי טֹעֵמֶת. קְלוֹסְקִין שֶׁאֲנִי טוֹעֶמֶת. לֹא סוֹף דָּבָר שֶׁיֵּשׁ מֵאוֹתוֹ הַמִּין אֶלָּא אֲפִילוּ אֵין בּוֹ מֵאוֹתוֹ הַמִּין. שֶׁמָּא יָבִיא לָהּ אַחֵר מֵאוֹתוֹ הַמִּין. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. הָיוּ לְפָנָיו שְׁתֵּי חֲתִיכוֹת אַחַת יָפָה וְאַחַת רָעָה. נָתְנָה עֵינֶיהָ בְיָפָה וְנָדְרָה מִן הָרָעָה הֲרֵי זֶה יָפֵר. מִפְּנֵי מָה הוּא מֵיפֵר. חֲבֵרַיָיא אָמְרֵי. מִפְּנֵי נִדְרֵי עִינּוּי נֶפֶשׁ שֶׁלָּהּ. רִבִּי זְעִירָא וְרִבִּי הִילָא תְּרֵיהוֹן אָמְרִין. מִפְּנֵי נִדְרֵי עִינּוּי נֶפֶשׁ שֶׁלּוֹ. רִבִּי זְעִירָא בְשֵׁם שְׁמוּאֵל. כָּל הַנְּדָרִים אָדָם מֵיפֵר חוּץ מֵהָאוֹמֶרֶת. הֲנָיָיתִי עַל פְּלוֹנִי. הָא הֲנָיַית פְּלוֹנִי עָלַי. יָפֵר. וְהָתַנִּינָן. קוֹנָם פֵּירוֹת חֶנְוָונִי זֶה עָלַי אֵינוֹ יָכוֹל לְהָפֵר. פָּתַר לָהּ כְּרִבִּי יוֹסֵי וַחֲלוּקִים עָלָיו. דְּתַנִּינַן תַּמָּן. אִם לֹא הָיְתָה פַרְנָסָתוֹ אֶלָּא מִמֶּנּוּ הֲרֵי זֶה יָפֵר. אָמַר רִבִּי יוֹסֵי. דּוּ מַקִּיף לָהּ. דּוּ יָב לָהּ. אָמַר רִבִּי מָנָא. דּוּ יָב לָהּ מִקָּמָה טָבָא.

MISHNAH: The following are vows of mortification. If she said, all produce of the world is qônām for me, he may dissolve. The produce of this province [is qônām ] for me, he can buy for her from another province. The produce of this grocery store [is qônām ] for me, he cannot dissolve. If he can get the necessities of life only from that grocery, he may dissolve, the words of Rebbi Yose. HALAKHAH: Samuel said, if she said, all produce of the world is qônām for me; if there was grain heaped in the grain container, he may buy for her from that. Rebbi Simeon ben Laqish said, “the produce of the people of this province [is qônām ] for me, if there were strangers selling there, he can buy from them. It is written. 30:14 . : “Every vow and every oath of prohibition to mortify a person.” For example, [a qônām ] if I would taste peppers, if I would taste rolls. Not only if that kind is available now; even if that kind is not available now, perhaps he might bring her some later on. Rebbi Joḥanan in the name of Rebbi Yannai: If there were two pieces before them, one nice and one not nice. If she desired the nice one and made a vow to forbid herself the less nice one, he may dissolve that. Why can he dissolve? The colleagues say, because of her mortification. Rebbi Ze‘ira and Rebbi Hila both say, because of his mortification. Rebbi Ze‘ira in the name of Samuel: A man can dissolve all vows except if she says, any benefit from me shall [be qônām ] for X. That means he can dissolve: Any benefit from X shall [be qônām ] for me. But did we not state: “The produce of this grocery store [is qônām ] for me, he cannot dissolve.” Explain that following Rebbi Yose and they disagree with him, for we did state there: “If he can get the necessities of life only from that grocer, he may dissolve.” Rebbi Yose said, because he gives him credit, he delivers to him. Rebbi Mana said, because he gives him good quality produce.

קוֹנָם שֶׁאֵינִי נֶהֱנָה לַּבִּרְיוֹת אֵינוֹ יָכוֹל לְהָפֵר וִיכוֹלָה הִיא לֵהָנוֹת בַּלֶּקֶט וּבַשִּׁכְחָה וּבַפֵּיאָה. קוֹנָם כֹּהֲנִים וּלְוִיִּים נֶהֱנִין לִי יִטְּלוּ עַל כָּרְחָהּ. כֹּהֲנִים אֵילּוּ וּלְוִיִּים אֵילּוּ נֶהֱנִין לִי יִטְּלוּ אֲחֵרִים. קוֹנָם שֶׁאֵינִי נֶהֱנָה לַּבִּרְיוֹת כול׳. אָמַר רִבִּי יוֹחָנָן. כֵּינִי מַתְנִיתָא. וִיכוֹלָה הִיא לֵהָנוֹת בַּלֶּקֶט בַּשִּׁכְחָה וּבַפֵּיאָה. תַּנֵּי. וּבְמַעֲשֵׂר עָנִי. לֵית כָּאן מַעֲשֵׂר עָנִי. מַעֲשֵׂר עָנִי נִיתָּן בִּזְכִיָיה וְאֵילּוּ בַעֲזִיבָה. רִבִּי יוֹסֵי בֶּן חֲנִינָה אָמַר. אָדָם נוֹתֵן מַעְשְׂרוֹתָיו בְּטוֹבַת הֲנָיָיה. וְרִבִּי יוֹחָנָן אָמַר. אֵין אָדָם נוֹתֵן מַעְשְׂרוֹתָיו בְּטוֹבַת הֲנָיָיה. מַאי טַעְמָא דְּרִבִּי יוֹסֵי בֶּן חֲנִינָה. וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיֶה. וְרִבִּי יוֹחָנָן אָמַר. לֹא יִהְיֶה. יִתְּנֵם לְכָל מִי שֶׁיִּרְצֶה. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה. קוֹנָם כֹּהֲנִים וּלְוִיִּים נֶהֱנִים לִי. יִטְּלוֹ עַל כָּרְחוֹ. פָּתַר לָהּ בְּאוֹמֵר. אֵי אֵיפְשִׁי לִיתֵּן מַתָּנוֹת כָּל עִיקָּר. תֵּדַע שֶׁהוּא כֵן. דְּתַנֵּינָן כֹּהֲנִים אֵילּוּ לְוִיִים אֵילּוּ נֶהֱנִין לִי. יִטְּלוּ אֲחֵרִים. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. אֹמֵר הוּא יִשְׂרָאֵל לְיִשְׂרָאֵל. הֵא לָךְ סֶלַע זֶה וְתֵן בְּכוֹר זֶה לְבֶן בִּתִּי כֹהֶן. פָּתַר לָהּ בְּרוֹצֶה לִיתְּנוֹ לִשְׁנַיִם וּבֶן בִּתּוֹ אֶחָד מֵהֶן. אָמַר לוֹ. הֵא לָךְ סֶלַע וְתֵן כּוּלּוֹ לְבֶן בִּתִּי כֹהֶן. בְּעוֹן קוֹמֵי רִבִּי זְעוּרָה. כֹּהֵן לְיִשְׂרָאֵל. רִבִּי אוֹסֵר. מָה רִבִּי יוֹסֵי אָמַר. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אָחָא אָמַר. הָכֵין אֲגֵיבוֹן. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי בַר חֲנִינָה כֹּהֵן לְיִשְׂרָאֵל לָמָּה הוּא אָסוּר. לֹא מִפְּנֵי מַרְאִית הָעַיִן. אוֹף רִבִּי יוֹחָנָן אִית לֵיהּ יִשְׂרָאֵל לְיִשְׂרָאֵל אָסוּר מִפְּנֵי מַרְאִית הָעַיִן. וְעוֹד מִן הָדָא. הַכֹּהֲנִים וְהַלְּוִיִם וְהַמְּסַיְּיעִין בַּגְּרָנוֹת אֵין נוֹתְנִין לָהֶן לֹא תְרוּמָה וְלֹא מַעְשֵׂר. וְאִם נָתַן חִילֵּל. וְלֹא יְחַלְלוּ אֶת קָדְשֵׁי בְּנֵי יִשְׂרָאֵל. וְהֵן מְחַלְלִין אוֹתָן. יוֹתֵר מִיכֵּן אָמְרוּ. תְּרוּמָתָן אֵינָן תְּרוּמָה וּמַעְשְׂרוֹתָן אֵינָן מַעֲשֵׂר וְהֶקְדֵּישָׁן אֵינָן הֶקְדֵּשׁ. וַעֲלֵיהֶן הַכָּתוּב אוֹמֵר רָאשֶׁיהָ בְּשׁוֹחַד יִשְׁפּוֹטוּ. וְהַמָּקוֹם מֵבִיא עֲלֵיהֶן שָׁלֹשׁ פּוּרְעָנִיּוֹת. לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵּחָרֵשׁ וִירוּשָׁלַםִ עִיִּין תִּהְיֶה וְהַר הַבַּיִת לְבָמוֹת יָעַר. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. הַמַּקְדִּישׁ בִּתְרוּמוֹת וּבְמַעְשְׂרוֹת וּבְמַתָּנוֹת וּבְמֵי חַטָּאת וּבְאֶפֶר חַטָּאת הֲרֵי זוּ מְקוּדֶּשֶׁת אַף עַל פִּי יִשְׂרָאֵל. פָּתַר לָהּ בְּתְרוּמָה שֶׁנָּפְלָה לוֹ מֵאֲבִי אִמּוֹ כֹהֵן.

MISHNAH: ‘A qônām that I shall not have benefit from people’ he cannot dissolve, and she may benefit from gleanings, forgotten sheaves, and peah are abandoned by the farmer who has no right to give them to a poor person of his acquaintance. Therefore, the poor receive these gifts from God’s bounty, not from the farmer. . ‘A qônām that priests and Levites can have no benefit from me’; they may take forcibly. ‘These priests and these Levites can have no benefit from me;’ others may take. HALAKHAH: “ ‘A qônām that I shall not have benefit from people,’ etc. Rebbi Yoḥanan said, so is the Mishnah: “ And she may benefit from gleanings, forgotten sheaves, and peah . vol. 2, p. 264, Note 15.) The Babli, 83b , notes that the first sentence of the Mishnah implies that the husband is not “people”. The second clause, in its version, seems to imply that the woman can eat only from gleanings etc., not from the husband, who would be part of “people” and as such entitled to dissolve the vow. R. Joḥanan points out that the second clause is part of the first sentence, not a stand-alone sentence: The woman may eat from her husband and, in addition, gleanings, abandoned sheaves, and peah . ”. It was stated: “And the tithe of the poor.” The tithe of the poor is not listed here. The tithe of the poor is given as acquisition; these by abandoning are abandoned by the farmer who has no right to give them to a poor person of his acquaintance. Therefore, the poor receive these gifts from God’s bounty, not from the farmer. . 6:3, explained there in Notes 59–76 . Rebbi Yose ben Rebbi Ḥanina said, a person gives his tithes for the benefit of goodwill. Rebbi Joḥanan said, a person may not give his tithes for the benefit of goodwill. What is the reason of Rebbi Yose ben Rebbi Ḥanina? ( Num . 5:10 ) “Everybody shall be the owner of his holy things.” Rebbi Joḥanan said “it shall not be his”. May he give them to whomever he likes? A Mishnah disagrees with Rebbi Yose ben Rebbi Ḥaninah: “A vow that no Cohanim or Levites should have any advantage from me, they should take against his will.” He explains it about a person who says, I cannot possibly give them any gifts. You should know that this is so, since we have stated: “ These Cohanim and Levites should [not] have any advantage from me, let others take.” A baraita disagrees with Rebbi Joḥanan: “An Israel can say to another Israel, here you have a tetradrachma and give this firstling to my daughter’s son, a Cohen.” He explains, if he already wanted to give it to two [Cohanim] and that daughter’s son was one of them; then one said, here you have a tetradrachma and give it whole to my daughter’s son, a Cohen. They asked before Rebbi Zeїra: a Cohen to an Israel, Rebbi forbids. What does Rebbi Yose say? Rebbi Ḥizqiah in the name of Rebbi Aḥa said, so he responded to them: In the opinion of Rebbi Yose ben Rebbi Ḥanina, why is a Cohen to an Israel forbidden, not because it looks badly? Also Rebbi Joḥanan holds that from an Israel to an Israel it is forbidden because it looks badly. In addition, because of the following, as it was stated: “Cohanim and Levites who help at the threshing floor have no right either to heave or to tithe, and if the farmer gave, it is desecrated, as it is said ( Lev . 22:15 ): ‘They should not desecrate the sanctified things of the Children of Israel,’ but they desecrate them! In addition, they said that their heave is no heave, their tithes are no tithes, their dedications are no dedications, and about them the verse says ( Micha 3:11 ): ‘Their heads judge for bribes, [their priests are for hire].’ The Omnipresent brings over them three catastrophies; that is what is written ( Micha 3:12 ): ‘Therefore, because of you Zion will be ploughed over as a field, Jerusalem will be desolate, and the Temple Mount a wooded hill.’ A Mishnah disagrees with Rebbi Joḥanan: “If somebody marries preliminarily giving heave, tithes, ‘gifts’, water for sprinkling, or ashes of the red heifer, she is married, even if the groom is an Israel.” He explains it with heave he inherited from his maternal grandfather, a Cohen.

קוֹנָם שֶׁאֵינִי עוֹשָׂה עַל פִּי אַבָּא וְעַל פִי אָבִיךָ וְעַל פִּי אָחִי וְעַל פִּי אָחִיךָ אֵינוֹ יָכוֹל לְהָפֵר. שֶׁאֵינִי עוֹשָׂה עַל פִּיךָ אֵינוֹ צָרִיךְ לְהָפֵר. רִבִּי עֲקִיבָה אוֹמֵר יָפֵר שֶׁמָּא תַעֲדִיף עָלָיו יוֹתֵר מִן הָרָאוּי לוֹ. רִבִּי יוֹחָנָן בֶּן נוּרִי אָמַר יָפֵר. שֶׁמָּא יְגָרְשֶׁנָּהּ וּתְהֵא אֲסוּרָה לַחֲזוֹר לוֹ. קוֹנָם שֶׁאֵינִי עוֹשָׂה עַל פִּי אַבָּא כול׳. תַּמָּן תַּנִּינָן. הַמַּקְדִּישׁ מַעֲשֵׂה יְדֵי אִשְׁתּוֹ הֲרֵי זוֹ עוֹשָׂה וְאוֹכֶלֶת. הַמּוֹתָר. רִבִּי מֵאִיר אוֹמֵר. הֶקְדֵּשׁ. רִבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר. חוּלִין. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. בְמוֹתָר חָמֵשׁ סְלָעִים פְּלִיגִין. דּוּ פָתַר לָהּ בְּמַעֲלֶה לָהּ מְזוֹנוֹת וְאֵינוֹ נוֹתֵן לָהּ מָעָה כֶסֶף לִצְרָכֶיהָ. וְתַנִינָן. אִם אֵינוֹ נוֹתֵן לָהּ מָעָה כֶסֶף לִצְרָכֶיהָ מַעֲשֵׂה יְדֶיהָ שֶׁלָּהּ. רִבִּי יוֹחָנָן אָמַר. בְּמוֹתָר לְאַחַר מִיתָה פְלִיגִין. דּוּ פָתַר לָהּ בִּשֶׁאֵינוֹ מַעֲלֶה לָהּ מְזוֹנוֹת. אֲבָל בְּמַעֲלֶה לָהּ מְזוֹנוֹת דִּבְרֵי הַכֹּל קִידְּשׁוּ. וָכָא אֵינוֹ יָכוֹל לְהָפֵר. רִבִּי מֵאִיר אוֹמֵר. אֵינוֹ צָרִיךְ לְהָפֵר. רִבִּי יוֹחָנָן הַסַּנְדְּלֶָר אוֹמֵר. שֶׁלָּהּ. רִבִי עֲקִיבָה אוֹמֵר. שֶׁלָּהּ. רִבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר. שֶׁלּוֹ. רִבִּי עֲקִיבָה אוֹמֵר. יָפֵר. אָמַר רִבִּי בָּא. בְּשֶׁאָסְרָה מַעֲשֵׂה יָדֶיהָ מִלַּעֲשׂוֹת עד ה̇ סְלָעִים הוּא כוֹפֶה. מִיכָּן וְאֵילַךְ אֵינוֹ כוֹפֶה. שֶׁמִּתְיָירֵא שֶׁמָּא תַעֲשֶׂה יֹתֵר וְנִמְצֵאת נֶהֱנִית מִן הָאִסּוּר. לְפוּם כֵּן רִבִּי עֲקִיבָה אָמַר. יָפֵר שֶׁלּוֹ. אָמַר רִבִּי הִילָא. אֵיפְשָׁר לָהּ לַעֲשׂוֹת חָמֵשׁ סְלָעִים מְצוּמְצָמוֹת. עַד ה̇ סְלָעִים כּוֹפֶה. מִיכָּן וְאֵילַךְ אֵינוֹ כוֹפֶה. שֶׁמִּתְיָירֵא שֶׁמָּא תַעֲדִיף כָּל שֶׁהוּא וְנִמְצָא נֶהֱנֶה מִן הָאִסּוּר. לְפוּם כֵּן. רִבִּי יוֹחָנָן בֶּן נוּרִי אָמַר. יָפֵר. אָמַר רִבִּי הִילָא. טַעֲמָא דְּרִבִּי יוֹחָנָן בֶּן נוּרִי שֶׁמִּתּוֹךְ שֶׁיּוֹדֵעַ שֶׁאִם מְגָרְשָׁהּ הָיָה אֲסוּרָה לַחֲזוֹר לוֹ וְאַף מַקְנִיטָתוֹ וְהוּא מִגָרְשָׁהּ.

MISHNAH: 4: ‘A qônām that I shall not work according to the wishes of my father, or your father, or my brother, or your brother,’ he cannot dissolve. ‘According to your wish,’ he does not have to dissolve. Rebbi Aqiba says, he has to dissolve, maybe she works more than the required minimum 5:5 . . Rebbi Joḥanan ben Nuri said, he shall dissolve since maybe he would divorce her, then she would be forbidden to return to him. HALAKHAH: “ ‘A qônām that I shall not work according to the wishes of my father,’ etc. There, we have stated 5:4 . The husband dedicated the wife’s income from her work to the Temple. He cannot dispose of what she needs for her livelihood. The question is only about what she earns in excess of her needs. The text of the first part of the paragraph is in Ketubot 5:5 in slightly extended form; the parallel discussion in the Babli Ketubot 58b–59a . : “If somebody dedicates his wife’s work, she works and eats. The excess? Rebbi Meїr says, it is dedicated; Rebbi Joḥanan the Alexandrian said, it is profane.” Rebbi Simeon ben Laqish said, they disagree about the excess over five tetradrachmas5:9 that the husband has to give his wife a silver obolus every week as pocket money. If he does not give it, the Mishnah states that he has lost his claim to her earnings (and his dedication is void since nobody can dedicate what is not his.) He can also require her to spin wool in the weight of 5 Judean tetradrachmas. . He explains it in the case of one who supports his wife with food but does not give her an obolus for her needs, as we stated: “If he does not give her an obolus for her needs, what she earns is hers”. Rebbi Joḥanan said, they disagree about the excess left after [the husband’s] death; for he explains it if he does not support her with food 58b , this is Samuel’s position.) R. Joḥanan the Alexandrian holds that nobody can dedicate anything not in his possession; therefore, any disposition of his future inheritance which he makes during her lifetime is void. . But if he supports her with food, everybody agrees that it became dedicated. And here, he cannot dissolve! Rebbi Meїr says. he does not have to dissolve. Rebbi Joḥanan the Alexandrian said, hers. Rebbi Aqiba said, hers. Rebbi Joḥanan ben Nuri said, his and R. Aqiba in Nedarim both hold that the excess work of the wife belongs to the wife. Therefore, R. Aqiba requires the husband to dissolve the vow lest the wife give to her husband from her earnings and break her vow. But R. Joḥanan ben Nuri holds that the excess is the husband’s; therefore he only counsels the husband to dissolve to permit him to take his wife back after a divorce. . “Rebbi Aqiba said, he has to dissolve.” Rebbi Abba said, if she forbids the yields of her work, [vowing] not to work, he can force her up to the weight of five tetradrachmas. More than that he cannot force, for he has to be afraid that she may work more and it turns out that she profits from what is forbidden. Therefore, Rebbi Aqiba says, he has to dissolve his part. Rebbi Hila said, it is impossible for her to make exactly the weight of five tetradrachmas. He could force her up to the weight of five tetradrachmas; more that that he cannot force. He has to be afraid that she might be over the limit by a minute amount; then he would profit from what is forbidden 1/32 of an obolus (about 4 mg in silver equivalent). . Therefore …. “Rebbi Joḥanan ben Nuri said, he should dissolve.” Rebbi Hila said, the reason of Rebbi Joḥanan ben Nuri is that even if he knows that if he divorces her she would be forbidden to return to him, she needles him until he divorces her.

נָדְרָה אִשְׁתּוֹ וְסָבוּר שֶׁנָּדְרָה בִתּוֹ. נָדְרָה בִתּוֹ וְסָבוּר שֶׁנָּדְרָה אִשְׁתּוֹ. נָדְּרָה בַנָּזִיר וְסָבוּר שֶׁגָּדְרָה בַקָּרְבָּן. נָדְּרָה בַקָּרְבָּן וְסָבוּר שֶׁנָּדְרָה בַנָּזִיר. נָדְרָה מִן הַתְּאֵינִים וְסָבוּר שֶׁנָּדְרָה מִן הָעֲנָבִים. מִן הָעֲנָבִים וְסָבוּר שֶׁנָּדְרָה מִן הַתְּאֵינִים. הֲרֵי זֶה יַחֲזוֹר וְיָפֵר. אָמְרָה קוֹנָם תְּאֵינִים וַעֲנָבִים אֵילּוּ כול׳. אֲפִילוּ שָׁמַע וְשָׁתַק. אֲפִילוּ שָׁמַע וְקִיֵים.

MISHNAH: If his wife made a vow and he was under the impression that it was his daughter, or his daughter made a vow and he was under this impression that it was his wife. If she vowed to be a nazir and he was under the impression that she vowed a sacrifice, or if she vowed a sacrifice and he was under the impression that she vowed to be a nazir. If she woved to abstain from figs and he was under the impression that it was from grapes, or if from grapes and he was under the impression that it was from figs, he shall dissolve a second time. HALAKHAH: “If she said, a qônām that I shall not taste these figs and grapes,” etc. Even if he heard and remained silent, even if he heard and confirmed.

אָמְרָה קוֹנָם תְּאֵינִים וַעֲנָבִים אֵילּוּ שֶׁאֵינִי טוֹעֶמֶת קִיֵים לַתְּאֵינִים כּוּלּוֹ קִיֵים. הֵיפֵר עַל הַתְּאֵינִים אֵינוֹ מוּפָר עַד שֶׁיָּפֵר אַף לָעֲנָבִים. אָמְרָה קוֹנָם תְּאֵינִים שֶׁאֵינִי טוֹעֶמֶת וָעֲנָבִים שֶׁאֵינִי טוֹעֶמֶת הֲרֵי אֵילּוּ שְׁנֵי נְדָרִים. אִית תַּנָּיֵי תַנֵּי. יְקִימֶינּוּ מִמֶּינּוּ. וִיפִירֶנּוּ מִמֶּינּוּ. אִית תַּנָּיֵי תַנֵּי. יְקִימֶינּוּ כּוּלּוֹ. יְפִירֶנּוּ כּוּלּוֹ. אִית תַּנָּיֵי תַנֵּי. יְקִימֶינּוּ מִמֶּינּוּ. וִיפִירֶנּוּ כּוּלּוֹ. וְאִית תַּנָּיֵי תַנֵּי. יְקִימֶנּוּ כּוּלּוֹ. וִיפִירֶנּוּ מִמֶּינוּ. מַתְנִיתָא כְּמָאן דְּאָמַר. יְקִימֶינּוּ מִמֶּינּוּ. וִיפִרֶנּוּ כּוּלּוֹ. דְּתַנֵּי קִיֵים לַתְּאֵינִים קִיֵים לְכוּלּוֹ. הֵפֵר לַתְּאֵינִים אֵינוֹ מוּפָר עַד שֶׁיָּפֵר אַף לָעֲנָבִים. אָמְרָה. קוֹנָם תְּאֵינָה שֶׁאֵינִי טוֹעֶמֶת וְעוֹד עֲנַב. תַּפְלוּגְתָא דְּרִבִּי יִשְׁמָעֵאל וְרִבִּי עֲקִיבָה. דְּרִבִּי יִשְׁמָעֵאל אוֹמֵר. אַחַר הַנֵּדֶר. וְרִבִּי עֲקִיבָה אוֹמֵר. אַחַר הָאִיסָּר.

MISHNAH: If she said, a qônām that I shall not taste these figs and grapes, if he confirmed for the figs he confirmed everything. If he dissolved for figs it is not dissolved unless he also dissolves for grapes. If she said, a qônām that I shall not taste these figs, that I shall not taste these grapes; these are two vows. HALAKHAH: Some Tannaïm state: “He shall confirm it 30: 14 : “Her husband may confirm it or her husband may dissolve it.” The Tosephta (7:4 ) has a fifth version: The husband may confirm one and dissolve the other of two vows made at the same time, i. e., it is applicable to the situation described at the end of Mishnah 6 . ”, even partially, “he shall dissolve it”, even partially. Some Tannaïm state: “He shall confirm it”, totally , “he shall dissolve it”, totally. Some Tannaïm state: “He shall confirm it”, even partially, “he shall dissolve it”, totally. Some Tannaïm state: “He shall confirm it”, totally, “he shall dissolve it”, even partially. The Mishnah follows him who said, “he shall confirm it”, even partially, “he shall dissolve it”, totally. As we have stated: “If he confirmed for the figs he confirmed everything. If he dissolved for figs it is not dissolved unless he also dissolves for grapes.” If she said, a qônām that I shall not taste a fig nor a grape berry, that is a matter of difference between Rebbi Ismael and Rebbi Aqiba since Rebbi Ismael says, the vow decides, and Rebbi Aqiba says, the prohibition decides.

יוֹדֵעַ אֲנִי שֶׁיֵּשׁ נְדָרִים אֲבָל אֵינִי יוֹדֵעַ שֶׁיֵּשׁ מְפֵירִין יָפֵר. יוֹדֵעַ אֲנִי שֶׁיֵּשׁ מְפֵירִין אֲבָל אֵינִי יוֹדֵעַ שֶׁזֶּה נֵדֶר. רִבִּי מֵאִיר אוֹמֵר לֹא יָפֵר. וְחֲכָמִים אוֹמְרִים יָפֵר. יוֹדֵעַ אֲנִי שֶׁיֵּשׁ נְדָרִים כול׳. אָמַר רִבִּי זְעִירָא. טַעֲמָא דְרִבִּי מֵאִיר עִילָּה הִיא רוֹצֶה שֶׁתִּדּוֹר וִיגָרְשֶׁנָּהּ. דִּלֹ כֵן הָיָה לוֹ לְגָרְשָׁהּ מִשָּׁעָה רִאשׁוֹנָה.

MISHNAH: ‘I knew that there are vows but I did not know that they can be dissolved.’ ‘I knew that one can dissolve but I did not realize that this was a vow.’ Rebbi Meĩr says, he cannot dissolve, but the Sages say, he can dissolve. HALAKHAH: “ ‘T knew that there are vows,” etc. Rebbi Ze‘ira said, the reason of Rebbi Meïr: It is a subterfuge. He wants her to make vows so he can divorce her sum ( Mishnah Ketubot 7:6 ). . That is not so, he could have divorced her on the first occasion.

הַמּוּדָּר הֲנָיָיה מֵחַתְנוֹ וְהוּא רוֹצֶה לָתֵת לְבִתּוֹ מָעוֹת אוֹמֵר לָהּ הֲרֵי הַמָּעוֹת הָאֵילּוּ נְתוּנִים לָךְ בְּמַתָּנָה וּבִלְבַד שֶׁלֹּא יְהֵא לְבַעֲלֵיךְ רְשׁוּת בָּהֶן. אֶלָּא מַה שֶׁאַתְּ נוֹשָׂא וְנוֹתֶנֶת בְּפִיךְ. הַמּוּדָּר הֲנָיָיה מֵחַתְנוֹ כול׳. תַּנֵּי. וְלֹא לֵיךְ. אָמַר רִבִּי. מָאן תַּנָּא. וְלֹא לֵיךְ. רִבִּי מֵאִיר. דְּרִבִּי מֵאִיר עֲבַד יַד הָעֶבֶד כְּיַד רַבּוֹ. מִפְּנֵי שֶׁאָמַר. וְלֹא לֵיךְ. הָא אִם לֹא אָמַר. וְלֹא לֵיךְ. זָכָת הָאִשָּׁה זָכָה בַעֲלָהּ.

MISHNAH: If a person is by a vow prevented to benefit his son-in-law but wants to give money to his daughter, he says to her: These coins are given to you as a gift on condition that your husband shall have no claim to them, except what you trade for your needs. HALAKHAH: “If a person is by a vow prevented to benefit his son-in-law,” etc. It was stated: “Neither do you”. Rebbi said, who stated “neither do you”? Rebbi Meĩr, for Rebbi Meïr makes the hand of the slave the hand of his master 1:3 (60a 1. 26), Babli 23b ; Ma‘aser Šeni 4:4, Notes 89,96; Ketubot 6:1 (30c 1. 46); Eruvin 7:6 (24c 1. 62)]. Similarly, R. Meïr gives the husband property rights in everything his wife acquires. He will accept a contract in which the wife retains all her earnings while renouncing all support from her husband as a contract in which the wife acts by the husband’s authorization. The majority accepts separate property both for the slave and the wife. . Because he said “neither do you.” If he had not said “neither do you”, if the wife acquired, the husband would have acquired.

וְנֵדֶר אַלְמָנָה וּגְרוּשָׁה כֹּל אֲשֶׁר אָסְרָה עַל נַפְשָׁהּ יָקוּם עָלֶיהָ. כֵּיצַד. אָמְרָה הֲרֵינִי נְזִירָה אַחַר שְׁלֹשִׁים יוֹם אַף עַל פִּי שֶׁנִּישֵּׂאת בְּתוֹךְ שְׁלשִׁים יוֹם אֵינוֹ יָכוֹל לְהָפֵר. נָדְרָה וְהִיא בִרְשׁוּת הַבַּעַל וְהֵיפֵר לָהּ. אָמְרָה הֲרֵינִי נְזִירָה לְאַחַר שְׁלֹשִׁים אַף עַל פִּי שֶׁנִּתְאַלְמְנָה אוֹ נִתְגָּרְשָׁה בְּתוֹךְ שֶׁלֹשִׁים הֲרֵי זֶה מוּפָר. נָדְרָה בוֹ בַיּוֹם נִתְגָּרְשָׁה בוֹ בַיּוֹם הֶחֱזִירָהּ בּוֹ בַיּוֹם אֵינוֹ יָכוֹל לְהָפֵר. זֶה הַכְּלָל כָּל שֶׁיָּצְָאת לִרְשׁוּת עַצְמָהּ שָׁעָה אַחַת אֵינוֹ יָכוֹל לְהָפֵר. וְנֵדֶר אַלְמָנָה וּגרוּשָׁה כול׳. הָדָא הִיא רִבִּי יִשְׁמָעֵאל אוֹמֵר. אַחֲרֵי הַנֵּדֶר. רִבִּי עֲקִיבָה אוֹמֵר. אַחַר הָאִיסָּר. הָיָה נֵדֶר וְאִסָּר כְּאַחַת. הֵיךְ עֲבִידָא. אָמְרָה. הֲרֵינִי נְזִירָה לְאַחַר שְׁלֹשִׁים יוֹם. וְשָׁמַע בַּעֲלָהּ וְלֹא הֵיפֵר לָהּ וְגֵירְשָׁהּ וְהֶחֱזִירָהּ בְּתוֹךְ ל̇ יוֹם. הַיְינוֹ נֵדֶר וְאִיסָּר כְּאַחַת.

MISHNAH: “The vow of a widow or a divorcee, anything she forbids to herself shall be confirmed. 1:3 (60a 1. 26), Babli 23b ; Ma‘aser Šeni 4:4, Notes 89,96; Ketubot 6:1 (30c 1. 46); Eruvin 7:6 (24c 1. 62)]. Similarly, R. Meïr gives the husband property rights in everything his wife acquires. He will accept a contract in which the wife retains all her earnings while renouncing all support from her husband as a contract in which the wife acts by the husband’s authorization. The majority accepts separate property both for the slave and the wife. ” How is that? If she said, I shall be a nazir after thirty days, even if she married within these thirty days he cannot dissolve. If she made the vow under her husband’s authority and he dissolved it, if she had said, I shall be a nazir after thirty days, even if she should become a widow or a divorcee within the next 30 days, it remains dissolved. If she made a vow, was on the same day divorced, and taken back, he cannot dissolve. This is the principle: He cannot dissolve for any one who was on her own for one moment. HALAKHAH: “The vow of a widow or a divorcee,” etc. This refers to what Rebbi Ismael says, the vow decides; Rebbi Aqiba says, prohibition decides. If vow and prohibition came together? How is that? She said, I shall be a nazir in 30 days. Her husband heard it and did not dissolve. He divorced her and remarried her within the 30 days. Is that when vow and prohibition come together the moment I shall be married. R. Ismael says, the husband can dissolve (since the vow starts to be active in his domain, it is not a vow preceding the marriage). R. Aqiba says, he cannot dissolve (since the vow was made when she was a widow). In the case here, the remarriage was before the 30 days were over; for R. Ismael there is no question that the husband can dissolve the vow. For R. Aqiba the question is whether the divorce is counted to introduce a new domain, in which case he can dissolve, or is a continuation of the old, in which case he had his chance and did not use it. The question is not resolved. ?

תֵּשַׁע נְעָרוֹת נִדְרֵיהֶן קַיָימִין. בּוֹגֶרֶת וְהִיא יְתוֹמָה נַעֲרָה וּבָגְרָה וְהִיא יְתוֹמָה נַעֲרָה שֶׁלֹּאֹ בָגְרָה וְהִיא יְתוֹמָה. בּוֹגֶרֶת וּמֵת אָבִיהָ נַעֲרָה בוֹגָרֶת וּמֵת אָבִיהָ נַעֲרָה שֶׁלֹּא בָגְרָה וּמֵת אָבִיהָ. נַעֲרָה שֶׁמֵּת אָבִיהָ וּמִשֶּׁמֵּת אָבִיהָ בָגְרָה בּוֹגֶרֶת וְאָבִיהָ קַיָים נַעֲרָה בוֹגֶרֶת וְאָבִיהָ קַיָים. רִבִּי יְהוּדָה אוֹמֵר. אַף הַמַּשִּׂיא בִתּוֹ הַקְּטַנָּה וְנִתְאַלְמְנָה אוֹ נִתְגָּרְשָׁה וְחָזְרָה אֶצְלוֹ עֲדַיִן הִיא נַעֲרָה. תֵּשַׁע נְעָרוֹת נִדְרֵיהֶן קַיָימִין כול׳. אָמַר רִבִּי יוֹחָנָן. שְׁתַּיִם הֵן. וְלָמָּה תַנִּינָן תֵּשַׁע. בִּשְׁבִיל לְחַדֵּד אֶת הַתַּלְמִידִים. וּכְרִבִּי יוּדָה שָׁלֹשׁ.

MISHNAH: The vows of nine young women are confirmed: An adult who is an orphan, an adolescent who became an adult and is an orphan, an adolescent who did not become an adult but is an orphan. An adult whose father died, an adolescent who became an adult and her father died, an adolescent who did not become an adult and her father died. An adolescent whose father died and afterwards she became an adult, an adult whose father lives, an adolescent girl whose father lives. Rebbi Jehudah says, also if somebody marries off his underage daughter and she becomes widowed or divorced and returns to him, she still is an adolescent. HALAKHAH: “The vows of nine young women are confirmed,” etc. Rebbi Joḥanan said, there are two. But why did we state “two”? To train the students. And according to Rebbi Jehudah, there are three.

קוֹנָם שֶׁאֵינִי נֶהֱנִית לְאַבָּא וּלְאָבִיךָ אִם עוֹשָׂה אֲנִי עַל פִּיךָ. שֶׁאֵינִי נֶהֱנִית לָךְ אִם עוֹשָׂה אֲנִי עַל פִּי אַבָּא וְעַל פִּי אָבִיךָ הֲרֵי זֶה יָפֵר. קוֹנָם שֶׁאֵינִי נֶהֱנִית לְאַבָּא וּלְאָבִיךָ כול׳. תַּנֵּי. רִבִּי נָתָן אוֹמֵר. לֹא יָפֵר. וַחֲכָמִים אוֹמְרִים. יָפֵר. מִפְּנֵי מָה הוּא מֵיפֵר. חֲבֵרַיָיא אָמְרֵי. מִפְּנֵי עִינּוּי נֶפֶשׁ שֶׁלּוֹ. רִבִּי זְעִירָא וְרִבִּי הִילָא תְּרֵיהוֹן אָמְרִין מִפְּנֵי נִדְרֵי עִינּוּי נֶפֶשׁ שֶׁלָּהּ.

MISHNAH: ‘A qônām that I shall not take any benefit from my father, or your father, if I shall do anything for you.’ ‘[A qônām] that I shall not have any benefit from you if I shall do anything for my father, or for your father.’ These he can dissolve. HALAKHAH: “ ‘A qônām that I shall not take any benefit from my father, or your father,” etc. It was stated vol. 7, p. 501; Babli 89b . : Rebbi Nathan says, he cannot dissolve, but the Sages say, he can dissolve. Why can he dissolve? The colleagues say, because of his mortification. Rebbi Ze‘ira and Rebbi Hila say, because of her mortification.

בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים שָׁלֹשׁ נָשִׁים יוֹצְאוֹת וְנוֹטְלוֹת כְּתוּבָּה. הָאוֹמֶרֶת טְמֵיאָה אֲנִי לָךְ. שָׁמַיִם בֵּינִי לְבֵינָךְ. נְטוּלָה אֲנִי מִן הַיְּהוּדִים. חָזְרוּ לוֹמַר שֶׁלֹּא תְהֵא אִשָּׁה נוֹתֶנֶת עֵינֶיהָ בְּאַחֵר וּמְקַלְקֶלֶת עַל בַּעֲלָהּ. הָאוֹמֶרֶת טְמֵיאָה אֲנִי לָךְ תָּבִיא רְאַיָיה לִדְבָרֶיהָ. שָׁמַיִם בֵּינִי לְבֵינָךְ יַעֲשׂוּ דֶרֶךְ בַּקָּשָׁה. נְטוּלָה אֲנִי מִן הַיְּהוּדִים יָפֵר חֶלְקוֹ וּתְהֵא מְשַׁמְּשָׁתוֹ וּתְהֵא נְטוּלָה מִן הַיְּהוּדִים. רִאשׁוֹנָה הָיוּ אוֹמְרִים כול׳. הָא לֹא הֵבִיאֶה רְאַיָיה לִדְבָרֶיהָ פְּשִׁיטָא שֶׁהִיא מוּתֶּרֶת לְבֵיתָהּ. אָמַר רִבִּי הִילָא. לֹא מִסְתַּבְּרָא אִם הָיָה חָבֵר יָחוּשׁ. וְאִם הָיָה כֹהֵן שֶׁהִיא אֲסוּרָה לוֹכַל בִּתְרוּמָה. אָתָא עוֹבְדָא קוֹמֵי רִבִּי חֲנַנְיָה חֲבֵרִין דְּרַבָּנִין וְהִתִירָהּ לוֹכַל בִּתְרוּמָה. אָמַר רִבִּי חַגַּיי. אַבָּא יְדַע רֵישָׁא וְסֵיפָא. אִיסְטְרַטִּיּוֹת נִכְנְסוּ לָעִיר. וּבָאת אִשָּׁה וְאָמְרָה. אִיסְטְרַטִּיּוֹט חִבְּקַנִי וְהִטִּיל שִׁכְבַת זֶרַע בֵּין בִּרְכַּיי. וְהִתִירָהּ לוֹכַל בִּתְרוּמָה. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יִצְחָק בַּר טֶבְלַיי בְּאִשָּׁה אַחַת שֶׁאָמְרָה. הַבֵּיאָם שֶׁלִּי פִּיתַּנִי. אָמַר לָהּ. אֵין הַבֵּיאָם אָסוּר. וְאָסְרָהּ. הָכָא אַתְּ אָמַר. וְאָסְרָהּ. הָכָא אַתְּ אָמַר. וְהִתִּירָהּ. תַּמָן בָּאָת לוֹסַר עַצְמָהּ וְהִתִּירָהּ. בְּרַם הָכָא בָאת לְהַתִיר עַצְמָהּ וְאָסְרָהּ. שָׁמַיִם בֵּינִי לְבֵינָךְ. כַּמָּא דִשְׁמַיָּיא רְחִיקִין מִן אַרְעָא כֵּן תְּהֵא הַאי אִיתְּתָא רְחִיקָה מִן הַהוּא גַבְרָא. יַעֲשׂוּ דֶרֶךְ בַּקָּשָׁה. אָמַר רַב הוּנָא. יַעֲשׂוּ סְעוּדָה וְהֵן מִתְרַגְּלִין לָבוֹא דֶּרֶךְ סְעוּדָה. תַּנֵּי. כָּלוּי אֲנִי מִמָּךְ. פָּרוּשׁ אֲנִי מִמָּךְ. רִבִּי יִרְמְיָה בָּעֵי. וְלָמָּה לֹא תַנִּינָן נָטוּל. אָמַר רִבִּי יוֹסֵה. תַנִּיתָהּ בְּסוֹפָאּ. וּנְטוּלָה אֲנִי מִן הְיְּהוּדִים. נִתְגָּרְשָׁה. תֵּלֵךְ וְתִידְבַּק בָּעַרְבִיִּים שֶׁחָשְׁקָה נַפְשָׁהּ בָּהֶם. תַּנֵּי. הָאִשָּׁה שֶׁנָּדְרָה בַנָּזִיר וְשָׁמַע בַּעֲלָהּ וְלֹא הֵיפֵר לָהּ. רִבִּי מֵאִיר וְרִבִּי יְהוּדָה אוֹמְרִים. הוּא נוֹתֵן אֶצְבָּעוֹ בֵין שִׁינֶּיהָ. שֶׁכֵּן אִם רָצָה לְהָקֵם מוּקָּם. אָמַר. אֵי אֶפְשִׁי שֶׁתְּהֵא נְזִירָה. יוֹצִיא וְיִתֵּן כְּתוּבָּה. רִבִּי יוֹסֵי וְרִבִּי שִׁמְעוֹן אוֹמְרִין. הִיא נָתְנָה אֶצְבָּעָהּ בֵּין שִׁינֶּיהָ. שֶׁכֵּן אִם רָצָה לְהָקֵם מוּקָּם. אוֹ שֶׁאָמְרָה. אֶיפְשַׁר שֶׁאֱהֵא נְזִירָה. תֵּצֵא שֶׁלֹּא בִכְתוּבָּתָהּ. דַּל כֵּן מָה כֵן אָמְרֵי רִבִּי מֵאִיר וְרִבִּי יְהוּדָה בַּמִּשְׁנָה. וָאֲפִילוּ בַּמִּשְׁנָה הָאַחֲרוֹנָה. מִפְּנֵי מָה אֵינוֹ מֵיפֵר לָהּ. רִבִּי יוֹסֵי וְרִבִּי שִׁמְעוֹן בַּמִּשְׁנָה הָאַחֲרוֹנָה. וָאֲפִילוּ תֵּימָא בַּמִּשְׁנָה רִאשׁוֹנָה. מִפְּנֵי מָה נָדְרָה.

MISHNAH: Earlier they said, three categories of women have to be divorced and collect their ketubah: The one who says, I am impure for you 21:7 ) is a woman who had sexual contact with a man whom she could not legally marry, and a married woman cannot marry anybody, she is forbidden to her husband who has to divorce her. Since it is not her fault, he has to pay the entire ketubah sum. , or Heaven is between you and me, or I am separated from the Jews payment. . They changed to say that a woman should not be encouraged to want another man and cause trouble to her husband. If she says, I am impure for you, she should bring proof. Heaven is between you and me, they should try to mediate 65b , holds that the rabbi shall grant the divorce and not try to keep the wife in the marriage if she claims that their financial situation is such that she needs children to care for her in her old age and the husband cannot provide the children. . I am separated from the Jews, he shall dissolve his part, she shall live with him and be separated from the Jews. HALAKHAH: “Earlier they said,” etc. That is, if she cannot bring proof for her assertion, it is obvious that she is permitted to her house. Rebbi Hila said, would it not be reasonable that a fellow should be apprehensive R. Hila suggests that the strictly observant should follow the earlier Mishnah in this case. , and if he was a Cohen that she should be forbidden to eat heave? There came a case before Rebbi Ḥanina, the colleague of the rabbis, and he permitted her to eat heave. Rebbi Ḥaggai said, my father knew the first and the last case. Soldiers entered the town. A woman came and said, a soldier embraced me and ejaculated semen between my knees. He permitted her to eat heave2:2 ). . There came a case before Rebbi Isaac bar Tevele of a woman who said, my cowhand seduced (Seduction of a minor is treated as rape; cf. Soṭah 1:1, Note 91 .) me. He said to her, is the cowhand not forbidden? And he forbade her. Here, you say that he forbade her. There, you say that he permitted her. There, she came to forbid herself and he permitted her. But here, she came to permit herself and he forbade her. “Heaven is between you and me”: as Heaven is far from earth, so this woman should be far from that man. “They should try to mediate.” Rav Huna said, they should make a dinner and they will get used to be with one another by the dinner. It was stated: “I am jailed away from you, I am separated away from you”. Rebbi Jeremiah asked, why did one not state “taken away from”? Rebbi Yose said, that was stated at the end: “I am taken away from the Jews.” If she was divorced, let her go and cling to the Arabs, for she loves them. If a woman made a vow to be a nazir; her husband heard and did not dissolve it: Rebbi Meïr and Rebbi Jehudah say, he put his finger between her teeth, for if he wants to confirm, he can confirm. If he said, I cannot stand her being a nazir, he should divorce her and pay the ketubah. Rebbi Yose and Rebbi Simeon say, she put her finger between her teeth, for if he wants to confirm, he can confirm 7:2 , the Yerushalmi notes that if the husband by needling his wife pushes her to make the vow, Rebbis Yose and Simeon agree that he put his finger between her teeth.) . If she said, I can stand it to be a nazir, he may divorce her without paying the ketubah. ” Remove this, how can Rebbi Meïr and Rebbi Jehudah say so in the Mishnah? Even in the later Mishnah, why did he not dissolve? Rebbi Yose and Rebbi Simeon follow the later Mishnah. But you might say, the earlier Mishnah. Why did she make the vow?