Nedarim 131

לומר שאין מקרעין שטר כתובה

It means that the <i>kethubah</i> deed is not torn up.<span class="x" onmousemove="('comment',' I.e.. though the debtor may he exempted of part payment now, the debt always remains, in case his prospects improve later. Thus R. Akiba merely meant that the debt of the kethubah would always hang over him. ');">¹</span>

<big><strong>מתני׳</strong></big> פותחין בימים טובים ובשבתות בראשונה היו אומרים אותן הימים מותרין ושאר כל הימים אסורין עד שבא ר"ע ולימד שהנדר שהותר מכללו הותר כולו

<b><i>MISHNAH</i></b>. THE SABBATHS AND FESTIVALS<span class="x" onmousemove="('comment',' Here the reading is, The Festivals and the Sabbaths; but on 25b it is quoted in the order given here, and Asheri gives the same reading here too. ');">²</span>

כיצד אמר קונם שאיני נהנה לכולכם הותר אחד מהן הותרו כולן

ARE GIVEN AS AN OPENING. THE EARLIER RULING WAS THAT FOR THESE DAYS THE VOW IS CANCELLED, BUT FOR OTHERS IT IS BINDING; UNTIL R. AKIBA CAME AND TAUGHT: A VOW WHICH IS PARTIALLY ANNULLED IS ENTIRELY ANNULLED. E.G., IF ONE SAID, KONAM THAT I DO NOT BENEFIT FROM ANY OF YOU, IF ONE WAS [SUBSEQUENTLY] PERMITTED [TO BENEFIT HIM], THEY ARE ALL PERMITTED. [BUT IF HE SAID, 'KONAM] THAT I DO NOT BENEFIT FROM A, B, C, ETC.', IF THE FIRST WAS PERMITTED, ALL ARE PERMITTED; BUT IF THE LAST-NAMED WAS PERMITTED, HE ALONE IS PERMITTED, BUT THE REST ARE FORBIDDEN. (IF THE MIDDLE PERSON WAS PERMITTED, THOSE MENTIONED AFTER HIM ARE [ALSO] PERMITTED, BUT THOSE MENTIONED BEFORE HIM ARE FORBIDDEN.)<span class="x" onmousemove="('comment',' Here the reading is, The Festivals and the Sabbaths; but on 25b it is quoted in the order given here, and Asheri gives the same reading here too. ');">³</span>

שאיני נהנה לזה ולזה הותר הראשון הותרו כולן הותר האחרון האחרון מותר וכולן אסורין (הותר האמצעי הימנו ולמטה מותר הימנו ולמעלה אסור)

[IF ONE VOWS,] 'KORBAN BE WHAT I BENEFIT FROM THIS [MAN], KORBAN BE WHAT I BENEFIT FROM THAT [MAN],' AN OPENING [FOR ABSOLUTION] IS NEEDED FOR EACH ONE INDIVIDUALLY. [IF ONE VOWS,] 'KONAM, IF I TASTE WINE, BECAUSE IT IS INJURIOUS TO THE STOMACH: WHEREUPON HE WAS TOLD, BUT WELL-MATURED WINE IS BENEFICIAL TO THE STOMACH, HE IS ABSOLVED IN RESPECT OF WELL-MATURED WINE, AND NOT ONLY IN RESPECT OF WELL-MATURED WINE, BUT OF ALL WINE. KONAM, IF I TASTE ONIONS, BECAUSE THEY ARE INJURIOUS TO THE HEART', THEN HE WAS TOLD, 'BUT THE WILD ONION<span class="x" onmousemove="('comment',' Or, Cyprus onions. ');">⁴</span>

שאני נהנה לזה קרבן ולזה קרבן צריכין פתח לכל אחד ואחד

IS GOOD FOR THE HEART,' — HE IS PERMITTED TO PARTAKE OF WILD ONIONS, AND NOT ONLY OF WILD ONIONS, BUT OF ALL ONIONS. SUCH A CASE HAPPENED BEFORE R. MEIR, AND HE GAVE ABSOLUTION IN RESPECT OF ALL ONIONS.

קונם יין שאני טועם שהיין רע למעיים אמרו לו והלא המיושן יפה למעיים הותר במיושן ולא במיושן בלבד הותר אלא בכל היין קונם בצל שאני טועם שהבצל רע ללב אמרו לו הלא הכופרי יפה ללב הותר בכופרי ולא בכופרי בלבד הותר אלא בכל הבצלים מעשה היה והתירו ר"מ בכל הבצלים

<b><i>GEMARA</i></b>. IF THE LAST-NAMED WAS PERMITTED, HE ALONE IS PERMITTED, BUT THE REST ARE FORBIDDEN. Which Tanna [ruled thus]? — Raba said: It is R. Simeon, who maintained, unless he declared 'i swear' to each one separately.<span class="x" onmousemove="('comment',' V. Shebu. 38a. If a man is dunned by a number of creditors, and he takes a false oath, saying, 'I swear that I owe nothing to you, nor to you, nor to you etc.,' he is liable only to one sacrifice, as for one false oath; unless he declares, 'I swear that I owe nothing to you', 'I swear that I owe nothing to you', 'I swear that I owe nothing to you', etc., in which case he is liable to a sacrifice for each false oath — this is R. Simeon's view. Thus here too, if he declared, 'Korban be what I benefit from A', 'Korban be what I benefit from B', etc., mentioning 'Korban' in the case of each separately, each is regarded as a separate vow. Otherwise they would all be forbidden or permitted alike by the same vow, or its absolution. (The earlier clause in which 'Korban' was not mentioned in the case of each refers to an enumeration in which each person was made dependent upon the preceding). Although the caption of this passage is. IF THE LAST-NAMED, ETC., it appears from Ran, Asheri and Tosaf. that the deduction as to authorship is based on 'KORBAN BE WHAT I BENEFIT FROM THIS (MAN). ');">⁵</span>

<big><strong>גמ׳</strong></big> הותר האחרון האחרון מותר וכולן אסורין מאן תנא

'KONAM, IF I TASTE WINE,' etc. But let it follow [from the fact] that it is not injurious?<span class="x" onmousemove="('comment',' Even if not beneficial, that is sufficient to annul the vow. ');">⁶</span>

אמר רבא ר"ש היא דאמר עד שיאמר שבועה לכל אחד ואחד

— R. Abba said: It means: Moreover, it is beneficial.<span class="x" onmousemove="('comment',' I. e., firstly. it is not injurious, which itself is sufficient; but what is more, it is even beneficial. ');">⁷</span>

קונם יין שאני טועם וכו' ותיפוק ליה דאין רע אמר ר' אבא ועוד יפה קתני

'KONAM, IF I TASTE ONIONS,' etc. But let it follow [from the fact] that they are not injurious? — Said R. Abba: It means: Moreover, they are beneficial.

קונם בצל שאני טועם שהבצל וכו' ותיפוק ליה דאין רע אמר ר' אבא ועוד יפה קתני

<b><i>MISHNAH</i></b>. A MAN'S OWN HONOUR, AND THE HONOUR OF HIS CHILDREN, MAY BE GIVEN AS AN OPENING. [THUS:] WE SAY TO HIM, 'HAD YOU KNOWN THAT TO-MORROW IT WILL BE SAID OF YOU, THAT IS HIS REGULAR HABIT TO DIVORCE HIS WIFE"; AND OF YOUR DAUGHTERS THEY WILL SAY, THEY ARE THE DAUGHTERS OF A DIVORCED WOMAN. WHAT FAULT DID HE FIND IN THIS WOMAN TO DIVORCE HER?"'<span class="x" onmousemove="('comment',' I.e., there must he something wrong with her, and her daughters probably follow in her footsteps. This refers to a vow to divorce one's wife. ');">⁸</span>

<big><strong>מתני׳</strong></big> פותחין לאדם בכבוד עצמו ובכבוד בניו אומרים לו אילו היית יודע שלמחר אומרין עליך כך היא ווסתו של פלוני מגרש את נשיו ועל בנותיך יהו אומרין בנות גרושות הן מה ראתה אמן של אלו להתגרש ואמר אילו הייתי יודע שכן לא הייתי נודר ה"ז מותר

IF HE REPLIES, 'HAD I KNOWN THAT IT IS SO. I WOULD NOT HAVE VOWED,' HE IS ABSOLVED.

קונם שאני נושא את פלונית כעורה והרי היא נאה שחורה והרי היא לבנה קצרה והרי היא ארוכה מותר בה לא מפני שהיא כעורה ונעשת נאה שחורה ונעשת לבנה קצרה ונעשת ארוכה אלא שהנדר טעות

[IF ONE VOWS,] 'KONAM IF I 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, OR BLACK AND TURNED FAIR, SHORT AND GREW TALL, BUT BECAUSE THE VOW WAS MADE IN ERROR. AND THUS IT HAPPENED WITH ONE WHO VOWED NOT TO BENEFIT FROM HIS SISTER'S DAUGHTER, AND SHE WAS TAKEN INTO R. ISHMAEL'S HOUSE AND MADE BEAUTIFUL. MY SON, EXCLAIMED R. ISHMAEL TO HIM, 'DID YOU VOW NOT TO BENEFIT FROM THIS ONE!' 'NO,' HE REPLIED, WHERE UPON R. ISHMAEL PERMITTED HER [TO HIM]. IN THAT HOUR R. ISHMAEL WEPT AND SAID, 'THE DAUGH TERS OF ISRAEL ARE BEAUTIFUL, BUT POVERTY DISFIGURES THEM.'<span class="x" onmousemove="('comment',' R. Ishmael flourished during the latter portion of the first century and the early part of the second C.E. This period, falling roughly between the destruction of the Temple and the Bar Cochba revolt, and extending some time beyond the fall of Bethar is 135 C.E., must have been one of hardship and poverty for many Jews. ');">⁹</span>

ומעשה באחד שנדר מבת אחותו הנייה והכניסוה לבית ר' ישמעאל וייפוה אמר לו ר' ישמעאל בני מזו נדרת אמר לו לאו והתירה ר' ישמעאל

AND WHEN R. ISHMAEL DIED, THE DAUGHTERS OF ISRAEL RAISED A LAMENT, SAYING, YE DAUGHTERS OF ISRAEL WEEP FOR R. ISHMAEL. AND THUS IT IS SAID TOO OF SAUL, YE DAUGHTERS OF ISRAEL, WEEP OVER SAUL.<span class="x" onmousemove="('comment',' II Sam. I, 24. — In ancient days women were professional mourners, and chanted dirges in chorus at the bier of the dead. ');">¹⁰</span>

באותה שעה בכה ר' ישמעאל ואמר בנות ישראל נאות הן אלא שהעניות מנוולתן וכשמת ר' ישמעאל היו בנות ישראל נושאות קינה ואומרות בנות ישראל על ר' ישמעאל בכינה וכן הוא אומר בשאול (שמואל ב א, כד) בנות ישראל על שאול בכינה

<b><i>GEMARA</i></b>. A story [is quoted] contradicting [the ruling]!<span class="x" onmousemove="('comment',' The Mishnah, after ruling that the vow is annulled only if she was actually beautiful when it was made, then quotes a story in which R. Ishmael annulled it in respect of a woman who was subsequently made beautiful. ');">¹¹</span>

<big><strong>גמ׳</strong></big> מעשה לסתור חסורי מחסרא והכי קתני ר' ישמעאל אומר אפילו כעורה ונעשת נאה שחורה ונעשת לבנה קצרה ונעשת ארוכה מעשה באחד שנדר מבת אחותו והכניסוה לבית ר' ישמעאל וייפוה וכו'

— The text is defective<span class="x" onmousemove="('comment',' Cf. p. 2, n. 3. ');">¹²</span> and was thus taught: R. Ishmael said: Even if she was ugly and became beautiful, black and turned fair, or short and grew tall. AND THUS IT HAPPENED WITH ONE WHO VOWED NOT TO BENEFIT FROM HIS SISTER'S DAUGHTER; SHE WAS TAKEN INTO R. ISHMAEL'S HOUSE AND MADE BEAUTIFUL, etc.