Talmud Bavli
Talmud Bavli

Halakhah for Nedarim 53:4

אי לרבה רישא רבי עקיבא וסיפא דברי הכל אי לרבא סיפא רבנן ורישא דברי הכל:

Which Tanna is the authority for the following dictum of the Rabbis? If one vowed simultaneously not to benefit from five men, if he is absolved in respect of one of them, he is absolved in respect of all; but [if he stated,] 'Except one of them,' that one is permitted, but the others are forbidden [to him]. According to Rabbah, the first clause agrees with R. Akiba [only], and the second clause with all.<span class="x" onmousemove="('comment',' In the first clause it is assumed that his partially revoking statement was, 'Had I known that X was in the group, I would have said, " a,="" b,="" c,="" etc.="" be="" forbidden,="" but="" x="" permitted".'="" this="" assumption="" is="" based="" on="" the="" contrast="" with="" second="" clause,="" where="" one="" was="" excluded,="" from="" which="" it="" assumed="" that="" his="" revoking="" statement="" was,="" 'had="" i="" known …="" would="" have="" declared,="" "all="" of="" you="" forbidden="" etc."'="" ');"=""><sup>3</sup></span>

Sefer HaChinukh

Not to punish one coerced into a sin: That we have been prevented from judging one who is coerced into doing a sin, which is to say that we should not punish any person for a thing that he does against his will. And about this is it stated (Deuteronomy 22:26), "But to the maiden you shall not do a thing, etc." And this is a negative commandment that includes anyone that is coerced into doing a bad deed; that we should not punish him for it. And explicitly did they, of blessed memory, say (Sanhedrin 27a), "The Merciful One exempts the one coerced, as it states, 'But to the maiden you shall not do a thing.'"
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