Nedarim 163

Chapter 163

א יפר חלקו ומשמשתו ותהא נטולה מן היהודים ואי אמרת נדר ענוי נפש הוי אמאי תהא נטולה מן היהודים ש"מ דברים שבינו לבינה הויין
1 he must annul his own part, and she shall minister to him, whilst remaining removed from all Jews.<span class="x" onmousemove="('comment',' I.e., if he divorces her. ');"><sup>1</sup></span>
ב לרבנן תבעי לך משום דנטולה אני מן היהודים ר' יוסי קתני לה דאמר רב הונא כוליה פירקין רבי יוסי היא ממאי כיון דקתני ר' יוסי אומר אין אלו נדרי עינוי נפש למה ליה תו למיתנא הרי זה יפר דברי רבי יוסי שמע מינה מכאן ואילך רבי יוסי היא
2 But if you say that this is a vow of self-denial, why does she remain forbidden to all Jews?<span class="x" onmousemove="('comment',' Since the husband can annul vows of self-denial. ');"><sup>2</sup></span>
ג אמר שמואל משמיה דלוי כל נדרים בעל מפר לאשתו חוץ מן הנאתי על פלוני שאינו מפר אבל הנאת פלוני עלי מפר
3 This proves that it is [only] a matter affecting their mutual relationship! — [No.] This is asked according to the Rabbis, whereas 'May I be removed from the Jews' is the teaching of R. Jose [only]. For R. Huna said: This entire chapter states the ruling of R. Jose. Whence is this deduced? Since the Mishnah teaches, R. JOSE SAID: THESE ARE NOT VOWS OF SELF-DENIAL, why state again HE CAN ANNUL: THIS IS R. JOSE'S OPINION? It therefore follows that from this onward [the author] is R. Jose.<span class="x" onmousemove="('comment',' The Talmud leaves the problem unsolved and proceeds to another subject. ');"><sup>3</sup></span>
ד תנן פירות מדינה זו עלי יביא לה ממדינה אחרת אמר רב יוסף דקאמרה שתביא
4 Samuel said on Levi's authority: All vows the husband can annul to his wife, except 'my benefit [be forbidden] to so and so,' which he cannot annul.<span class="x" onmousemove="('comment',' Not being a vow of mortification; this is self-evident, but is mentioned as a contrast to the next clause. ');"><sup>4</sup></span>
ה ת"ש פירות חנוני זה עלי אין יכול להפר הכא נמי דקא אמרה שתביא אתה
5 But he can annul [the vow], 'the benefit of so and so [be forbidden] to me.'<span class="x" onmousemove="('comment',' Though she may not be immediately in need thereof, she may need it later, and therefore it is a vow of mortification. ');"><sup>5</sup></span>
ו לא היתה פרנסתו אלא ממנו הרי זה יפר ואי אמרת דקא אמרה שתביא אתה אמאי יפר אלא מדסיפא דלא מייתי בעל הוי רישא דקא מייתא היא
6 We learnt: '[KONAM] BE THE FRUIT OF THIS COUNTRY TO ME,' HE CAN BRING HER THAT OF A DIFFERENT COUNTRY?<span class="x" onmousemove="('comment',' If abstention from the produce of an entire country is no mortification, surely to be forbidden benefit from a single person is none! ');"><sup>6</sup></span>
ז אלא רישא אין יכול להפר ודקא מייתא היא
7 — Said R. Joseph: It means that she vowed, '[KONAM BE THE FRUIT OF THIS COUNTRY TO ME] which you may bring'.<span class="x" onmousemove="('comment',' Hence there is no self-denial. But had she entirely forbidden them, it would certainly entail deprivation, and the same holds good if she forbids benefit from a single person. ');"><sup>7</sup></span> Come and hear: 'KONAM BE THE FRUIT OF THIS SHOP-KEEPER TO ME,' HE CANNOT ANNUL? — Here too it means that she said, 'which you may bring.' [But does it not state:] BUT IF HE CAN OBTAIN SUSTENANCE ONLY FROM THIS SHOP-KEEPER, HE CAN ANNUL. Now if you maintain that she vowed, 'which you may bring,' why can he annul it?<span class="x" onmousemove="('comment',' Let some other person, or herself, obtain supplies. ');"><sup>8</sup></span> Hence, since the second clause must mean [even] those not brought by the husband, the first clause [too must refer to even] what she herself brings? — But in the first clause he cannot annul, though [her vow forbade even what] she herself brings;