Nedarim 130

מתיב רבי אבא קונם שאיני נושא לפלונית כעורה והרי היא נאה שחורה והרי היא לבנה קצרה והרי היא ארוכה מותר בה לא מפני שכעורה ונעשת נאה שחורה ונעשת לבנה קצרה ונעשת ארוכה אלא שהנדר טעות בשלמא לרב הונא דאמר נעשה כתולה נדרו בדבר תנא תולה נדרו בדבר ותנא נדר טעות אלא לר' יוחנן דאמר כבר מת וכבר עשה תשובה למה לי למתני תרי זימני נדר טעות קשיא:

R. Abba objected: [If one Vows,] 'Konam that I do not marry that ugly woman, whereas she is beautiful; 'that black[skinned] woman,' whereas she is fair; 'that short woman,' who in fact is tall, he is permitted to marry her. Not because she was ugly and became beautiful [after the vow], black and turned fair, short and grew tall, but because the vow was made in error. Now, as for R. Huna, who explained it, It is as though he conditioned his vow by this fact, it is well: he [the Tanna] teaches the case of one who makes his vow dependent upon a fact, and the case of an erroneous vow. But according to R. Johanan, who explained [this Mishnah as meaning] that he had already died or repented,<span class="x" onmousemove="('comment',' So that it was a vow in error. ');">¹</span> why teach [two instances of erroneous vows]? This is a difficulty.

<big><strong>מתני׳</strong></big> ועוד אמר ר"מ פותחין לו מן הכתוב שבתורה ואומרין לו אילו היית יודע שאתה עובר על (ויקרא יט, יח) לא תקום ועל לא תטור ועל (ויקרא יט, יז) לא תשנא את אחיך בלבבך (ויקרא יט, יח) ואהבת לרעך כמוך (ויקרא כה, לו) וחי אחיך עמך שהוא עני ואין אתה יכול לפרנסו אמר אילו הייתי יודע שהוא כן לא הייתי נודר הרי זה מותר:

<b><i>MISHNAH</i></b>. R. MEIR ALSO SAID: AN OPENING [FOR ABSOLUTION] MAY BE GIVEN FROM WHAT IS WRITTEN IN THE TORAH, AND WE SAY TO HIM. 'HAD YOU KNOWN THAT YOU WERE VIOLATING [THE INJUNCTIONS]. THOU SHALT NOT AVENGE, THOU SHALT NOT BEAR A GRUDGE AGAINST THE CHILDREN OF THY PEOPLE. THOU SHALT LOVE THY NEIGHBOUR AS THYSELF.<span class="x" onmousemove="('comment',' Lev. XIX. 18. ');">²</span> OR THAT THY BROTHER MAY LIE WITH THEE;<span class="x" onmousemove="('comment',' Ibid. XXV, 36; e.g., when one forbids another to benefit from him. ');">³</span>

<big><strong>גמ׳</strong></big> א"ל רב הונא בר רב קטינא לרבנן נימא כל דמעני לאו עלי נפיל מאי דמטי לי לפרנסו בהדי כ"ע מפרנסנא ליה א"ל אני אומר כל הנופל אינו נופל לידי גבאי תחלה:

OR THAT HE MIGHT BECOME POOR AND YOU WOULD NOT BE ABLE TO PROVIDE FOR HIM,<span class="x" onmousemove="('comment',' So the reading in Ran and Asheri. ');">⁴</span> [WOULD YOU HAVE VOWED]?' SHOULD HE REPLY, 'HAD I KNOWN THAT IT IS SO, I WOULD NOT HAVE VOWED,' HE IS ABSOLVED.

<big><strong>מתני׳</strong></big> פותחין לאדם בכתובת אשתו

<b><i>GEMARA</i></b>. R. Huna son of R. Kattina said to the Rabbis:<span class="x" onmousemove="('comment',' Asheri reads: Rabbah. ');">⁵</span> But he can reply. Not all who become poor fall upon me [for support]; and as for my share of the [general] obligations, I can provide for him together with everyone else?<span class="x" onmousemove="('comment',' I.e., I can still give my share through the communal charitable institutions. since it is not directly for him. ');">⁶</span>

ומעשה באחד שנדר מאשתו הנאה והיתה כתובתה ת' דינרים ובא לפני ר"ע וחייבו ליתן לה כתובתה אמר לו רבי ח' מאות דינרין הניח אבא נטל אחי ד' מאות ואני ד' מאות לא דיה שתטול היא מאתים ואני מאתים א"ל ר"ע אפי' אתה מוכר שער ראשך אתה נותן לה כתובתה אמר לו אילו הייתי יודע שהוא כן לא הייתי נודר והתירה רבי עקיבא:

— He replied: I maintain, He who falls [upon the community] does not fall at the beginning into the hands of the charity overseer.<span class="x" onmousemove="('comment',' Only as a last resource does one apply for communal relief. But in the first place one seeks private relief, which the man who made the vow is debarred from affording. ');">⁷</span> <b><i>MISHNAH</i></b>. A WIFE'S <i>KETHUBAH</i><span class="x" onmousemove="('comment',' Marriage settlement. ');">⁸</span>

<big><strong>גמ׳</strong></big> מטלטלי מי משתעבדי לכתובה אמר אביי קרקע שוה ח' מאות דינר והקתני שער ראשו ושער ראשו מטלטלי הוא ה"ק אפי' אתה מוכר שער ראשך ואוכל

MAY BE GIVEN AS AN OPENING [FOR ABSOLUTION]. AND THUS IT ONCE HAPPENED THAT A MAN VOWED NOT TO BENEFIT FROM HIS WIFE.<span class="x" onmousemove="('comment',' He, being unable to live without benefiting from her, must divorce her and pay her marriage settlement. ');">⁹</span> AND HER KETHUBAH AMOUNTED TO FOUR HUNDRED <i>DENARII</i>.<span class="x" onmousemove="('comment',' The kethubah as variable. The minima are two hundred denarii and one hundred denarii for a virgin and a widow respectively; Keth. 10b. ');">¹⁰</span>

שמעת מינה אין מסדרין לבעל חוב אמר רב נחמן ברבי יצחק

HE WENT BEFORE R. AKIBA, WHO ORDERED HIM TO PAY HER THE <i>KETHUBAH</i> [IN FULL]. SAID HE TO HIM, 'RABBI, MY FATHER LEFT EIGHT HUNDRED <i>DENARII</i>, OF WHICH MY BROTHER TOOK FOUR HUNDRED AND I TOOK FOUR HUNDRED: IS IT NOT ENOUGH THAT SHE SHOULD RECEIVE TWO HUNDRED AND I TWO HUNDRED?' — R. AKIBA REPLIED: EVEN IF YOU SELL THE HAIR OF YOUR HEAD YOU MUST PAY HER HER <i>KETHUBAH</i>. HAD I KNOWN THAT IT IS SO,' HE ANSWERED, I WOULD NOT HAVE VOWED.' THEREUPON R. AKIBA PERMITTED HER [TO HIM].<span class="x" onmousemove="('comment',' Thus annulling the vow. ');">¹¹</span> <b><i>GEMARA</i></b>. Is then movable property under a lien for the <i>kethubah</i>?<span class="x" onmousemove="('comment',' This is the subject of a dispute between R. Meir and the Rabbis in Keth. 81b. — It is now assumed that the eight hundred denarii were in the form of movables. ');">¹²</span> — Abaye said: [It refers to] real estate worth eight hundred <i>denarii</i>. But the hair of his head is mentioned, which is movable property! — It means thus: Even if you must sell the hair of your head for your keep.<span class="x" onmousemove="('comment',' Lit., 'and eat'. Even so, you are hound to hand over your real estate in payment of the kethubah. ');">¹³</span> This proves that the debtor's means are not assessed?<span class="x" onmousemove="('comment',' For the purpose of exempting him of payment, in whole or in part. This is disputed in B.M. 114a. ');">¹⁴</span> — Said R. Nahman son of R. Isaac: [No].