Arakhin 45

<big><strong>מתני׳</strong></big> המקדיש נכסיו והיתה עליו כתובת אשה ר"א אומר

<big><b>MISHNAH: </b></big>IF A MAN DEDICATES HIS POSSESSIONS TO THE SANCTUARY WHILST STILL LIABLE FOR HIS WIFE'S KETHUBAH, R'ELIEZER SAYS WHEN HE DIVORCES HER HE MUST VOW<span class="x" onmousemove="('comment',' Lest the divorce was a collusion of husband and wife for the purpose of depriving the Sanctuary of certain property on which the kethubah had the first lien.');">¹</span>

כשיגרשנה ידור הנאה רבי יהושע אומר

THAT HE WILL NOT DERIVE ANY FURTHER BENEFIT FROM HER'R'JOSHUA SAYS, HE NEED NOT DO SO.

אינו צריך

LIKEWISE SAID RABBAN SIMEON B. GAMALIEL: ALSO IF ONE GUARANTEES A WOMAN'S KETHUBAH AND HER HUSBAND DIVORCES HER, THE HUSBAND MUST VOW TO DERIVE NO BENEFIT FROM HER'LEST HE MAKE A CONSPIRACY<span class="x" onmousemove="('comment',' R. Joshua does not assume that a man would go to such lengths to defraud the Sanctuary.');">²</span>

כיוצא בדבר ארשב"ג

AGAINST THE PROPERTY OF THAT MAN [THE GUARANTOR] AND TAKE HIS WIFE BACK AGAIN.<span class="x" onmousemove="('comment',' After the kethubah had been paid out to her. Kinunia, the Greek Koinonia, 'partnership', then joint fraud, collusion.');">³</span>

אף הערב לאשה בכתובתה והיה בעלה מגרשה ידירנה הנאה שמא יעשה קינוניא על נכסים של זה ויחזיר את אשתו:

<big><b>GEMARA: </b></big>Wherein do they differ?

<big><strong>גמ׳</strong></big> במאי קמיפלגי

R'Eliezer holds: A man will engage in a conspiracy against the Sanctuary.

רבי אליעזר סבר

But R'Joshua holds that a man will not engage in a conspiracy against the Sanctuary.

אדם עושה קינוניא על ההקדש ורבי יהושע סבר

But what of the ruling of R'Huna: If a person dangerously ill dedicated all his possessions to the Sanctuary and said, I owe So-and-so a maneh, he is believed, because of the presumption that nobody will engage in a conspiracy against the Sanctuary.

אין אדם עושה קינוניא על ההקדש

Shall we say that he gave a ruling concerning which Tannaim are conflicting? - No! They dispute only the case of a healthy person, but with regard to one dangerously ill all agree that he would not engage in a conspiracy against the Sanctuary.

ואלא הא דאמר רב הונא

Why?

שכיב מרע שהקדיש כל נכסיו ואמר

Because no man will sin where he does not stand to benefit [thereby].

מנה לפלוני בידי נאמן חזקה אין עושה קינוניא על הקדש לימא כתנאי אמרה לשמעתיה

Some there are who say: With regard to a healthy person there is a general agreement that one [he] would engage in a conspiracy against the Sanctuary; but here they differ with regard to a vow made in the presence of many, one Master [R'Joshua] holding such a vow can be annulled,<span class="x" onmousemove="('comment',' Consequently the vow would be of no effect.');">⁴</span>

לא עד כאן לא פליגי אלא בבריא אבל בשכיב מרע דברי הכל אין אדם עושה קינוניא על ההקדש מ"ט

while the other Master [R'Eliezer] holds it cannot be annulled.

אין אדם חוטא ולא לו

Or, if you like, say: All agree that a vow made in the presence of many can be remitted, and they differ here as to a vow made on the authority of many.<span class="x" onmousemove="('comment',' Lit., 'by the knowledge'. 'the will of', i.e., they say to him: We administer his vow to you on our responsibility.');">⁵</span>

איכא דאמרי

But then what of Amemar's statement that 'A vow made in the presence of many can be annulled.

בבריא דכ"ע לא פליגי (דאין) אדם עושה קינוניא על הקדש

whereas one made on the authority of many cannot be annulled', are we to say that he made a statement concerning which Tannaim are of divided opinion?

והכא בנדר שהודר ברבים קמיפלגי מר סבר

Furthermore how explain: R'JOSHUA SAYS: HE NEED NOT DO SO.

יש לו הפרה ומ"ס

He should have said: 'It would be useless'?<span class="x" onmousemove="('comment',' Because such a vow could always be revoked, thus rendering the precautionary measure unavailing.');">⁶</span>

אין לו הפרה

- Rather, they are disputing here on the principle as to whether absolution from consecration of an object may be obtained;<span class="x" onmousemove="('comment',' R. Eliezer holds that no vow to the Treasury can be nullified by a plea of error, hence he might resort to a conspiracy by divorcing his wife. But R. Joshua holds that a plea of error would be admitted, whence there is no need for him to engage in a conspiracy wherefore he need not deny himself by vow the benefit of her company.');">⁷</span>

ואיבעית אימא

and thus it was taught: If a man dedicates his possessions to the Sanctuary whilst still liable for his wife's kethubah, R'Eliezer says.

דכ"ע נדר שהודר ברבים יש לו הפרה והכא בנדר שהודר על דעת רבים קמיפלגי

When he divorces her he must vow that he will not derive any further benefit from her, whilst R'Joshua says: He need not do so.

ואלא הא דאמר אמימר

And R'Eleazar B'Simeon said: These are [respectively] the very views of Beth Shammai and Beth Hillel, for Beth Shammai holds: A consecration [to the Sanctuary] made In error is [valid] consecration, whilst Beth Hillel holds it is not valid consecration.

נדר שהודר ברבים יש לו הפרה על דעת רבים אין לו הפרה לימא כתנאי אמרה לשמעתיה

LIKEWISE DID RABBAN SIMEON B. GAMALIEL SAY etc. Moses B'Azri was the guarantor for [the kethubah of] his daughter-in-law.

ותו רבי יהושע אומר

Now R'Huna, his son, was a young scholar but in strait circumstances.

אינו צריך אינו מועיל מיבעי ליה

Said Abaye: Is there no one to advise R'Huna to divorce his wife so that she might claim her kethubah from her father-in-law, and he [R'Huna] might then take her back?

אלא הכא בשאלה דהקדש קמיפלגי

Said Raba to him: But we learnt: HE MUST VOW THAT HE WILL NOT DERIVE ANY FURTHER BENEFIT FROM HER?

והתניא

And Abaye?<span class="x" onmousemove="('comment',' How did he meet this objection?');">⁸</span>

המקדיש נכסיו והיתה עליו כתובת אשה ר"א אומר

- Does every one who divorces his wife do so before a court?<span class="x" onmousemove="('comment',' Only in court would such a vow be enforced. But the divorce could be given outside of court.');">⁹</span>

כשהוא מגרשה ידור הנאה רבי יהושע אומר

In the end it became known that he [R'Huna] was a priest.<span class="x" onmousemove="('comment',' Who is forbidden to marry a divorcee, even his own divorced wife.');">¹⁰</span>

אינו צריך

Whereupon Abaye exclaimed: poverty pursues the poor!<span class="x" onmousemove="('comment',' V. B.K. 92a.');">¹¹</span>

וא"ר אלעזר ברבי שמעון

But how could Abaye say thus?<span class="x" onmousemove="('comment',' I.e., offer such advice.');">¹²</span>

הן הן דברי בית שמאי הן הן דברי ב"ה שב"ש אומרים

Did not Abaye say: 'Who is a cunningly wicked man?

הקדש טעות הקדש וב"ה אומרים

He who offers advice to sell property in accord with Rabban Simeon B'Gamaliel'?<span class="x" onmousemove="('comment',' V. Keth. 95b. If some one said whilst dying. 'My property (I give) to you, and after you, to So-and-so', and the first went and sold or consumed it, then according to Rabban Simeon b. Gamaliel, the second may have only what the first left over. That kind of trick Abaye denounced, how then could he offer kindred advice?');">¹³</span>

הקדש טעות אינו הקדש:

- It is different in the case of one's son, and it is different also in the cas a young scholar.<span class="x" onmousemove="('comment',' A son would anyway inherit his father's possessions. And a young scholar's support is a mizwah (good deed, command, to enable to study) , hence Abaye had two legitimate reasons for what otherwise would have been improper advice.');">¹⁴</span>

וכן היה רבן שמעון בן גמליאל אומר וכו':

But derive it from the fact that the guarantor for a kethubah is not held responsible?

משה בר עצרי ערבא דכלתיה הוה ורב הונא בריה צורבא מרבנן הוה ודחיקא ליה מילתא

אמר אביי

ליכא דנסבי עצה לרב הונא דליגרש לדביתהו ותיתבע כתובתה מאבוה ולהדרה מיהדרי

א"ל רבא

והאנן ידור הנאה תנן

ואביי

אטו כל דמגרש בבי דינא מגרש

לסוף איגלאי מלתא דכהן הוה אמר אביי

בתר עניא אזלא עניותא

ומי אמר אביי הכי

והאמר אביי

איזהו רשע ערום

זה המשיא עצה למכור בנכסים כרבן [שמעון בן] גמליאל

בריה שאני וצורבא מרבנן שאני

ותיפוק ליה דערב דכתובה לא משתעבד