Nedarim 30

ותיובתא דרב יהודה

thus refuting Rab Judah! — [No.] That Mishnah teaches that if she benefited, she is involved in, 'he shall not break his word'.

כי קתני דאי איתהני הרי זה בבל יחל דברו

We learnt: [If one says to his wife, 'Konam be] that which you benefit from me until the Festival, if you go to your father's house before Passover': if she goes before Passover, she may not benefit from him until the Festival, but is permitted to go after Passover. [Thus,] if she goes, she is forbidden, but not otherwise?<span class="x" onmousemove="('comment',' Though by going any time before Passover, subsequent to having benefited from her husband, the vow is violated. This contradicts Rab Judah. ');">¹</span>

תנן שאת נהנית לי עד החג אם תלכי לבית אביך עד הפסח הלכה לפני הפסח אסורה בהנאתו עד החג ומותרת לילך אחר הפסח

— Raba answered: The same law applies that even without going she is forbidden. But if she goes, she is forbidden [to benefit], and receives lashes [if she does]; if she does not go, she is merely forbidden.

הלכה אסורה לא הלכה לא

An objection is raised: [If he says,] 'This loaf [of bread be forbidden] to me to-day, if I go to such and such a place to-morrow: if he eats it, he is liable to an injunction, 'he shall not go'!<span class="x" onmousemove="('comment',' This too refutes Rab Judah, since he may eat the loaf on the first day. ');">²</span>

אמר רבא הוא הדין דאפילו לא הלכה אסורה הלכה אסורה ולוקה לא הלכה אסורה בעלמא

— Does he [the Tanna] teach: he may eat it — [surely] he teaches, 'if he eats it' so that if he eats it he is under the injunction not to go.<span class="x" onmousemove="('comment',' But actually this is forbidden. ');">³</span>

מיתיבי ככר זו עלי היום אם אלך למקום פלוני למחר אכל הרי זה בבל ילך

[The Baraitha continues:] If he goes, he violates the injunction, he shall not break his word.<span class="x" onmousemove="('comment',' Num. XXX, 3. ');">⁴</span>

מי קתני אוכל אכל קתני דכי אכל הרי זה בבל ילך

But there is no [clause] teaching that he goes [on the second day]: this contradicts Rab Judah!<span class="x" onmousemove="('comment',' For if he may not eat the loaf on the first day. the Baraitha should teach such a clause on the assumption that he did not eat it. ');">⁵</span>

הלך הרי זה בבל יחל דברו מהלך לא וקשיא לרב יהודה

— R. Judah answers you: In truth, he could teach, he goes: but since the first clause teaches, 'if he eats', not being able to teach.'he eats'.<span class="x" onmousemove="('comment',' For it cannot be taught that he may eat — this being Rab Judah's opinion. ');">⁶</span>

אמר לך רב יהודה הוא הדין דליתני מהלך איידי דקתני רישא אכל דלא מיתני ליה אוכל תני סיפא הלך:

the second clause too teaches, 'if he goes

האומר לאשה קונם שאני משמשך הרי זה בבל יחל דברו: והא משתעבד לה מדאורייתא דכתיב שארה כסותה ועונתה לא יגרע

IF ONE SAYS TO HIS WIFE, KONAM IF I COHABIT WITH YOU.' HE IS LIABLE TO [THE INJUNCTION,] HE SHALL NOT BREAK HIS WORD. But he is obligated to her by Biblical law, as it is written, her food, her raiment, and her marriage rights he shall not diminish?<span class="x" onmousemove="('comment',' Ex. XXI, 10. How then can he free himself by a vow? ');">⁷</span>

באומר הנאת תשמישך עלי והא לא קא ניחא ליה בתשמיש

— It means that he vows, 'The pleasure of cohabitation with you be forbidden me': thus he surely denies himself the enjoyment of cohabitation.<span class="x" onmousemove="('comment',' Hence his vow is valid, since it falls primarily upon himself. ');">⁸</span>

דאמר רב כהנא תשמישי עליך כופין אותה ומשמשתו דשעבודי משעבדת ליה הנאת תשמישך עלי אסור שאין מאכילין לו לאדם דבר האסור לו:

For R. Kahana said: [If a woman says to her husband,] 'Cohabitation with me be forbidden to you,' she is compelled to grant it, since she is under an obligation to him. [But if she says,] 'The pleasure of cohabitation with you be forbidden me,' he is forbidden [to cohabit]. Since one may not be fed with what is prohibited to him.<span class="x" onmousemove="('comment',' So here too. Where the husband or wife make a vow, depriving the other if his or her rights, it is invalid. But if the vow deprives its maker from the enjoyment of his or her privileges, it is valid, though the other is affected thereby too. ');">⁹</span>

<big><strong>מתני׳</strong></big> שבועה שאיני ישן שאיני מדבר שאיני מהלך אסור קרבן לא אוכל לך הא קרבן שאוכל לך מותר:

MISHNAH. [IF HE SAYS,] '[I SWEAR] AN OATH NOT TO SLEEP, OR, 'TALK,' OR, 'WALK,' HE IS FORBIDDEN [TO DO SO]. [IF HE SAYS,] 'A KORBAN BE WHAT I MIGHT NOT EAT OF YOURS,'<span class="x" onmousemove="('comment',' An alternative is: 'By the sacrifice (i.e., I swear by the sacrifice) I will not eat of yours.' [On this interpretation, the declaration is a form of oath taken by the life of the korban which is not binding. V. supra 13a, (Ran).] ');">¹⁰</span> [OR] 'OH KORBAN! IF I EAT OF YOURS,' [OR] 'WHAT I MIGHT NOT EAT OF YOURS BE NOT A KORBAN UNTO ME,' HE IS PERMITTED [TO EAT OF HIS NEIGHBOURS'].