Nedarim 167

איתיביה רבא לרב נחמן ובעל לאו בכלל בריות הוא והתנן נטולה אני מן היהודים יפר חלקו ותהא משמשתו ותהא נטולה מן היהודים

Raba objected before R. Nahman: Now, is the husband not included in the term 'MANKIND'? But we learnt: [If she vows,] 'May I be removed from all Jews,' he must annul his own portion therein, and she shall minister unto him, whilst remaining removed from all Jews.<span class="x" onmousemove="('comment',' If she is divorced or becomes a widow. Infra 90a. ');">¹</span>

ואי אמרת בעל לאו בכלל בריות הוא נדרי עינוי נפש הן ויפר לה לעולם

But if you say that the husband is not included in MANKIND,<span class="x" onmousemove="('comment',' [The terms 'Jews' and 'mankind' are taken to denote the same thing in relation to the husband.] ');">²</span>

אימא לך שאני הכא דמוכחא מלתא דעל היתרא קאסרה נפשה

it is a vow of self-denial, which he should permanently annul?<span class="x" onmousemove="('comment',' For if the husband is not included in 'mankind', her vow cannot refer to cohabitation, which is forbidden in any case, but to benefit in general, and hence is a vow of mortification, which he can permanently annul (as stated on 79b); why then state 'whilst remaining removed from all Jews,' which, on this hypothesis, means that she may never benefit from them. So cur. edd. and as rendered by Asheri. Ran, Tosaf. and the chief reading of Asheri are much simpler: But if the husband is not included in mankind, why annul his own portion therein, seeing that the vow never referred to him? ');">³</span>

יכולה ליהנות בלקט שכחה ופאה ולא קתני ובמעשר עני והתניא בברייתא ובמעשר עני

— Here it is different, because it is obvious that she forbids to herself [primarily] what is [normally] permitted.<span class="x" onmousemove="('comment',' Hence she must have meant her husband too, it being altogether unlikely that her vow bore reference to after divorce. But normally the term does not include her husband. ');">⁴</span>

אמר רב יוסף ל"ק הא רבי אליעזר הא רבנן דתנן ר"א אומר אין אדם צריך לקרות שם על מעשר עני של דמאי

SHE CAN BENEFIT FROM THE GLEANINGS, FORGOTTEN SHEAVES, AND <i>PE'AH</i>. Now the poor tithe is not included;<span class="x" onmousemove="('comment',' In the third and sixth years of the septennate a tithe was separated for the poor, the owner of the field giving it directly to whomsoever of the poor he pleased. ');">⁵</span> but it was taught in the Baraitha: And [she can benefit] from the poor tithe? — Said R. Joseph: That is no difficulty: one [teaching] agrees with R. Eliezer, the other with the Rabbis. For we learnt, R. Eliezer said: One need not designate the poor-tithe of <i>demai</i>;<span class="x" onmousemove="('comment',' V. next note. ');">⁶</span>