Nedarim 11

Chapter 11

א דאין אדם מגרש את אשת חבירו אבל בעלמא מי שמעת להו
1 because no man divorces his neighbour's wife;<span class="x" onmousemove="('comment',' I.e., even if the wording is inexplicit, the whole transaction makes its meaning perfectly clear. [This argument makes it evident that the point at issue between R. Judah and the Rabbis is mainly concerning the phrase [from me', the Rabbis being of the opinion that since no man divorces his neighbour's wife, it is clear that the Get comes 'from him' (Ran); v. Git. 85b.] ');"><sup>1</sup></span>
ב מיתיבי הרי הוא עלי הרי זה [עלי] אסור מפני שהוא יד לקרבן טעמא דאמר עלי הוא דאסור אבל לא אמר עלי לא תיובתא דאביי
2 but do you know then, [to rule thus] elsewhere?<span class="x" onmousemove="('comment',' Elsewhere they may agree that inexplicit allusions are invalid. ');"><sup>2</sup></span>
ג אמר לך אביי טעמא דאמר עלי הוא דאסור אבל אמר הרי הוא ולא אמר עלי הרי הוא דהפקר הרי הוא דצדקה קאמר והא מפני שהוא יד לקרבן קתני
3 An objection is raised: [If one says,] 'That is to me,' [or] 'this is to me,' he is forbidden,<span class="x" onmousemove="('comment',' To benefit from it. ');"><sup>3</sup></span>
ד אלא אימא טעמא דאמר עלי הוא אסור וחבירו מותר אבל אמר הרי הוא שניהן אסורין דדלמא הרי הוא הקדש קאמר
4 because it is an abbreviation of ['that is as a] korban [to me].'<span class="x" onmousemove="('comment',' So Rashi and Asheri. [Alternatively: Because it is an abbreviation valid for a korban (an offering), and therefore also valid in case of a vow.] ');"><sup>4</sup></span>
ה מיתיבי הרי זו חטאת הרי זו אשם אע''פ שהוא חייב חטאת ואשם לא אמר כלום הרי זו חטאתי הרי זו אשמי אם היה מחויב דבריו קיימין תיובתא דאביי
5 Thus, the reason is that he said, 'unto me,' but if he did not say, 'unto me,' it is not so:<span class="x" onmousemove="('comment',' Because it is an inexplicit abbreviation. ');"><sup>5</sup></span>
ו אמר לך אביי הא מני ר' יהודה היא והא אביי הוא דאמר אנא דאמרי אפילו לרבי יהודה הדר ביה
6 this refutes Abaye? — Abaye replies thus: It is only because he said, 'to me,' that he is forbidden; but if he [merely] said, 'behold, that is,' without adding 'to me' he might have meant, 'behold, that is hefker,'<span class="x" onmousemove="('comment',' Ownerless property. V. Glos. ');"><sup>6</sup></span>
ז אלא לימא רבא דאמר כרבי יהודה
7 or 'that is for charity.'<span class="x" onmousemove="('comment',' Hence it is not an abbreviation of a vow at all. ');"><sup>7</sup></span>
ח אמר לך רבא אנא דאמרי אפילו לרבנן עד כאן לא קאמרי רבנן דלא בעינן ידים מוכיחות אלא גבי גט דאין אדם מגרש את אשת חבירו אבל בעלמא בעינן ידים מוכיחות
8 But is it not stated, 'because it is an abbreviation of, "a korban?"'<span class="x" onmousemove="('comment',' [This is difficult. The meaning apparently is that the reason that it is an abbreviation valid for a korban, (v. n. 2) ought to apply also to the declaration 'that is' by itself, since such a declaration too is valid for a korban; v. Ran.] ');"><sup>8</sup></span> — But answer thus: Because he said, 'to me,' he [alone] is forbidden, but his neighbour is permitted; but if he said, 'behold, that is', both are forbidden, because he may have meant,<span class="x" onmousemove="('comment',' [Where the object vowed was not fit for sacrifice; v. n. 6.] ');"><sup>9</sup></span> 'behold that is hekdesh.<span class="x" onmousemove="('comment',' Sanctified property. V. Glos. ');"><sup>10</sup></span> An objection is raised: [If one says,] 'Behold, this [animal] is a sin-offering,' 'this is a trespass-offering,' though he is liable to a sin-offering or a trespass-offering, his words are of no effect. [But if he says,] 'Behold, this animal is my sin-offering,' or 'my trespass-offering,' his declaration is effectual if he was liable. Now, this is a refutation of Abaye!<span class="x" onmousemove="('comment',' Since in the first clause the abbreviation is invalid because it is inexplicit. ');"><sup>11</sup></span> — Abaye answers: This agrees with R. Judah.<span class="x" onmousemove="('comment',' V. supra 5b. ');"><sup>12</sup></span> But Abaye said, My ruling agrees even with R. Judah?<span class="x" onmousemove="('comment',' V. supra 5b. ');"><sup>12</sup></span> — Abaye retracted. Are we to say [then] that Raba's ruling agrees [only] with R. Judah's?<span class="x" onmousemove="('comment',' Since Abaye's view agrees only with that of the Rabbis. ');"><sup>13</sup></span> — No. Raba may maintain: My view agrees even with that of the Rabbis. Only in the case of divorce do they say that explicit abbreviations are not essential, because no man divorces his neighbour's wife; but elsewhere explicit abbreviations are required.