Nedarim 180

למימרא דלא הוה ביה מעשה

intimating that no act had yet taken place.<span class="x" onmousemove="('comment',' V. p. 918, n. 2; the vow was not yet operative, and we deduce that the Sage can cause him, by absolution, to break his word. So Ran. Rashi: thus asserting that the act (sc. of R. Abba b. R. Huna, v. 89b end) was unnecessary. ');">¹</span> An objection is raised: [If he vows,] 'Konam that I benefit not from So-and-so, and from anyone from whom I obtain absolution for him'; he must be absolved in respect of the first, and then obtain absolution in respect of the second. But why so? Let him be absolved in whichever order he pleases!<span class="x" onmousemove="('comment',' V. p. 918, n. 4. ');">²</span>

מיתיבי קונם שאיני נהנה לפלוני ולמי שנשאל עליו נשאל על הראשון ואח"כ נשאל על השני אמאי אי בעי על האי ניתשיל ברישא ואי בעי על האי ניתשיל ברישא

— Who knows which one is first or which one is second?<span class="x" onmousemove="('comment',' V. p. 918, n. 5. ');">³</span> An objection is raised: [If he vows,] 'Konam that I benefit not from So-and-so, and behold! I will be a nazirite if I be absolved therefrom': he must be absolved of his vow, and then of his naziriteship. But why so? If he wishes, let him first be absolved of his vow, and if he wishes, let him first be absolved of being a nazirite! This is indeed a refutation.

מי יודע הי ראשון והי שני

<b><i>MISHNAH</i></b>. AT FIRST IT WAS RULED THAT THREE WOMEN MUST BE DIVORCED AND RECEIVE THEIR <i>KETHUBAH</i>:<span class="x" onmousemove="('comment',' V. Glos. ');">⁴</span> SHE WHO DECLARES: I AM DEFILED TO YOU';<span class="x" onmousemove="('comment',' I.e., unfaithful. ');">⁵</span>

מיתיבי קונם שאיני נהנה והריני נזיר לכשאשאל עליו נשאל על נדרו ואח"כ נשאל על נזרו ואמאי אי בעי על נדרו ניתשיל ברישא ואי בעי על נזרו ניתשיל ברישא תיובתא

OR 'HEAVEN IS BETWEEN YOU AND ME';<span class="x" onmousemove="('comment',' I.e., her husband is impotent — a thing that, apart from herself, can be known only to Heaven. ');">⁶</span> AND 'MAY I BE REMOVED FROM JEWS.'<span class="x" onmousemove="('comment',' Including her own husband. By this vow she shewed that cohabitation was unbearable to her, and therefore could demand to be divorced and receive her Kethubah. ');">⁷</span>

<big><strong>מתני׳</strong></big> בראשונה היו אומרים שלש נשים יוצאות ונוטלות כתובה האומרת טמאה אני לך שמים ביני לבינך ונטולה אני מן היהודים

BUT SUBSEQUENTLY, TO PREVENT HER FROM CONCEIVING A PASSION FOR ANOTHER<span class="x" onmousemove="('comment',' Lit., 'casting her eyes at another man.' ');">⁸</span> TO THE INJURY OF HER HUSBAND,<span class="x" onmousemove="('comment',' [ [H]. A difficult phrase. According to the rendering adopted, the meaning is: She will purposely make one of these declarations in order to obtain her freedom against his will. Ran explains: She may go to a place where nothing is known of her vow and marry there. He seemed to have taken this phrase as denoting: She will act unseemly (whilst still) with her husband, and as referring only to the declaration 'May I be removed from Jews'.] ');">⁹</span>

חזרו לומר שלא תהא אשה נותנת עיניה באחר ומקלקלת על בעלה האומרת טמאה אני לך תביא ראיה לדבריה השמים ביני לבינך יעשו דרך בקשה ונטולה אני מן היהודים יפר לחלקו ותהא משמשתו ותהא נטולה מן היהודים

THE RULING WAS AMENDED THUS: SHE WHO DECLARED, 'I AM DEFILED UNTO YOU,' MUST BRING PROOF: 'HEAVEN IS BETWEEN ME AND YOU' — THEY SHOULD ENGAGE IN PRAYER,<span class="x" onmousemove="('comment',' That his impotency might cease (Tosaf.) [Lit., 'They should act by way of a request'. Ran: attempts should be made to placate the wife. Rashi: the husband should be asked to agree to a divorce.] ');">¹⁰</span> AND 'MAY I BE REMOVED FROM JEWS' — HE [THE HUSBAND] MUST ANNUL HIS PORTION,<span class="x" onmousemove="('comment',' I.e., as far as he personally is concerned. ');">¹¹</span>

<big><strong>גמ׳</strong></big> איבעיא להו אמרה לבעלה טמאה אני מהו שתאכל בתרומה רב ששת אמר אוכלת שלא תוציא לעז על בניה רבא אמר אינה אוכלת אפשר דאכלה חולין

AND SHE SHALL MINISTER TO HIM, WHILST REMAINING REMOVED FROM JEWS. <b><i>GEMARA</i></b>. The scholars propounded: If she declared to her husband, 'I am defiled to you,'<span class="x" onmousemove="('comment',' This refers to the wife of a priest. ');">¹²</span>

אמר רבא ומודה רב ששת שאם נתארמלה שאינה אוכלת מידי הוא טעמא אלא משום תוציא לעז על בניה נתארמלה ונתגרשה אמרי השתא דאיתניסא

may she eat of <i>terumah</i>?<span class="x" onmousemove="('comment',' If it is true, she certainly must not. Yet the Mishnah in its second recession ruled that she must first prove it. Now the question arises, Do we disbelieve her in all respects, in which case she may eat of terumah, or only in respect of a divorce? ');">¹³</span> — R. Shesheth ruled: She may eat thereof, so as not to cast a stigma upon her children.<span class="x" onmousemove="('comment',' If she refrains, it will be assumed that she told the truth, in which case her children may be bastards. ');">¹⁴</span>

אמר רב פפא בדיק לן רבא אשת כהן שנאנסה יש לה כתובה או אין לה כתובה כיון דאונס לגבי כהן כרצון לגבי ישראל דמי אין לה כתובה או דילמא מצי אמרה ליה אנא הא חזינא

Raba said: She may not eat, for she can eat hullin.<span class="x" onmousemove="('comment',' None will observe that she consistently refrains from eating terumah and no aspersions will be cast upon her children. ');">¹⁵</span> Raba said: Yet R. Shesheth admits that if she was widowed,<span class="x" onmousemove="('comment',' Rashi and Tosaf. read: or divorced. ');">¹⁶</span> she may not eat: is his reason aught but that she should not cast a stigma upon her children? But if she was widowed or divorced [and she ceases to eat of <i>terumah</i>], it will be said, It is only now that she was seduced.<span class="x" onmousemove="('comment',' Thus her refraining leaves the honour of her children unaffected. ');">¹⁷</span> R. Papa said, Raba tested us: If the wife of a priest was forcibly ravished,<span class="x" onmousemove="('comment',' If the wife of an Israelite is seduced: if voluntarily, she becomes forbidden to him; if forcibly, she remains permitted. But the wife of a priest is forbidden in both cases. ');">¹⁸</span> does she receive her <i>Kethubah</i> or not? Since forcible seduction in respect to a priest is as voluntary infidelity in respect to an Israelite, she does not receive her <i>Kethubah</i>;<span class="x" onmousemove="('comment',' As is the case of an Israelite's wife who committed adultery of her own free will. ');">¹⁹</span> or perhaps she can plead, 'I personally am fit;<span class="x" onmousemove="('comment',' Having been forcibly ravished, she has committed no wrong. ');">²⁰</span>