Nedarim 61

<big><strong>מתני׳</strong></big> הנודר משובתי שַבָּת אסור בישראל ואסור בכותים מאוכלי שום אסור בישראל ואסור בכותים מעולי ירושלים אסור בישראל ומותר בכותים

<b><i>MISHNAH</i></b>. HE WHO VOWS [NOT TO BENEFIT] FROM THOSE WHO REST ON THE SABBATH, IS FORBIDDEN [TO BENEFIT] BOTH FROM ISRAELITES AND CUTHEANS.<span class="x" onmousemove="('comment',' Lit., 'men of Cuth or Cuthah'; this was one of the five cities from which Sargon, King of Assyria, brought settlers for the depopulated Northern Palestine, after it had been conquered and its inhabitants deported (II Kings XVII, 24, 30). During the period of its depopulation the land had become overrun by lions, who now attacked the settlers; they took this as a sign of the wrath of the local deity, and so, after instruction, they became Jews, though continuing some of their heathen practices. The religious status of the Cutheans (also called Samaritans) was of rather a vacillating nature. The Cutheans observed the Sabbath. ');">¹</span>

<big><strong>גמ׳</strong></big> מאי שובתי שבת אילימא ממקיימי שבת מאי איריא בכותים אפילו נוכרים נמי אלא ממצווים על השבת

IF HE VOWS [NOT TO BENEFIT] FROM GARLIC EATERS, HE MAY NOT BENEFIT FROM ISRAELITES AND CUTHEANS;<span class="x" onmousemove="('comment',' It was customary for these to eat garlic on Friday evenings. B.K. 82a. ');">²</span>

אי הכי אימא סיפא מעולי ירושלים אסור בישראל ומותר בכותים אמאי והא מצווים נינהו

FROM THOSE WHO GO UP<span class="x" onmousemove="('comment',' For the three Festivals v. Deut. XVI, 16. ');">³</span>

אמר אביי מצווה ועושה קתני בתרתי בבי קמייתא ישראל וכותים מצווין ועושין נוכרים ההוא דעבדי עושין ואינם מצווין בעולי ירושלים ישראל מצווין ועושין כותים מצווין ואינם עושין

TO JERUSALEM, HE IS FORBIDDEN [TO BENEFIT] FROM ISRAELITES BUT FROM CUTHEANS HE IS PERMITTED.<span class="x" onmousemove="('comment',' The Cutheans built a temple upon mount Gerizim, and though this was destroyed by John Hyrcanus, they continued to reverence the site and make pilgrimages thereto, instead of to Jerusalem. ');">⁴</span>

<big><strong>מתני׳</strong></big> קונם שאיני נהנה לבני נוח מותר בישראל ואסור בנוכרים

<b><i>GEMARA</i></b>. What is meant by 'THOSE WHO REST ON THE SABBATH'? Shall we say, 'those who observe the Sabbath,' why particularly Cutheans: even heathens [if they observe the Sabbath] too? Hence It must mean 'those who are commanded to observe the Sabbath.'' If so, consider the last clause: FROM THOSE WHO GO UP TO JERUSALEM, HE IS FORBIDDEN [TO BENEFIT] FROM ISRAELITES BUT FROM CUTHEANS HE IS PERMITTED. But why so: are they not commanded too?<span class="x" onmousemove="('comment',' Since they regarded themselves as true Jews and had formally become converts. ');">⁵</span>

<big><strong>גמ׳</strong></big> וישראל מי נפיק מכלל בני נח כיוון דאיקדש אברהם איתקרו על שמיה

— Sand Abaye: In both clauses the reference is to those who are commanded and fulfil [their obligations]. Hence, in the first clause, both Israelites and Cutheans are commanded and observe [the Sabbath]; but those heathens who rest on the Sabbath do so without being obliged to. As for making pilgrimages to Jerusalem, Jews are commanded and observe it; but Cutheans, though commanded, do not.

<big><strong>מתני׳</strong></big> שאיני נהנה לזרע אברהם אסור בישראל ומותר בנוכרים

<b><i>MISHNAH</i></b>. [IF ONE SAYS,] 'KONAM THAT I DO NOT BENEFIT FROM THE CHILDREN OF NOAH,' HE MAY BENEFIT FROM ISRAELITES, BUT NOT FROM HEATHENS.

<big><strong>גמ׳</strong></big> והאיכא ישמעאל כי ביצחק יקרא לך זרע (בראשית כא, יב) כתיב והאיכא עשו ביצחק ולא כל יצחק

<b><i>GEMARA</i></b>. But are then Israelites excluded from the children of Noah? — Since Abraham was sanctified, they are called by his name.<span class="x" onmousemove="('comment',' I.e., they are referred to as descendants ofabraham, not of Noah. ');">⁶</span>

<big><strong>מתני׳</strong></big> שאיני נהנה מישראל לוקח ביותר ומוכר בפחות שישראל נהנין לי לוקח בפחות ומוכר ביותר ואין שומעין לו שאיני נהנה להן והן לי יהנה לנוכרים

<b><i>MISHNAH</i></b>. [IF ONE SAYS, 'KONAM] THAT I DO NOT BENEFIT FROM THE SEED OF ABRAHAM,' HE IS FORBIDDEN [TO BENEFIT] FROM ISRAELITES, BUT PERMITTED [TO BENEFIT] FROM HEATHENS.

<big><strong>גמ׳</strong></big> אמר שמואל הלוקח כלי מן האומן לבקרו ונאנס בידו חייב אלמא קסבר הנאת לוקח היא

<b><i>GEMARA</i></b>. But there is Ishmael?<span class="x" onmousemove="('comment',' Hence his descendants, who are heathens, should be included in the vow. ');">⁷</span>

תנן שאיני נהנה מישראל מוכר בפחות אבל שווה בשווה לא ואי הנאת לוקח היא אפילו שוה בשוה מתניתין בזבינא דרמי על אפיה

— It is written, for in Isaac shall thy seed be called.<span class="x" onmousemove="('comment',' Gen. XXI, 12. ');">⁸</span>

אם כן אימא רישא לוקח ביותר ועוד אימא סיפא שישראל נהנין לי [לוקח בפחות] ומוכר ביותר ואי בזבינא דרמי על אפיה אפילו שוה בשוה

But there is Esau? — 'In Isaac',<span class="x" onmousemove="('comment',' I.e., only a portion of his descendants. ');">⁹</span>

סיפא בזבינא חריפא אי הכי לוקח בפחות אפילו שווה בשווה אלא

but not all [the descendants of] Isaac. <b><i>MISHNAH</i></b>. [IF ONE SAYS, 'KONAM] THAT I DO NOT BENEFIT FROM ISRAELITES', HE MUST BUY THINGS FROM THEM FOR MORE [THAN THEIR WORTH] AND SELL THEM FOR LESS.<span class="x" onmousemove="('comment',' Because if he trades on ordinary terms, he is benefiting from them. ');">¹⁰</span> [IF HE SAYS, 'KONAM] IF ISRAELITES BENEFIT FROM ME, HE MUST BUY FROM THEM FOR LESS AND SELL FOR MORE [THAN THEIR WORTH], BUT NONE NEED CONSENT TO THIS.<span class="x" onmousemove="('comment',' I.e., since others are not likely to trade on such terms, in practice he may not trade with them at all. ');">¹¹</span> THAT I MAY NOT BENEFIT FROM THEM, NOR THEY FROM ME, HE MAY BENEFIT ONLY FROM HEATHENS.<span class="x" onmousemove="('comment',' The point is this. One might think that since it is almost impossible for such a vow to be kept, it is by its very nature invalid; hence it is taught that its observance is not impossible, as he can fall back upon heathens. ');">¹²</span> <b><i>GEMARA</i></b>. Samuel said: If one takes an article from an artisan<span class="x" onmousemove="('comment',' Ran reads: from a tradesman. ');">¹³</span> on approval, and whilst in his possession it is accidentally damaged, he is liable for it. Hence we see that in his view the benefit is on the side of the buyer.<span class="x" onmousemove="('comment',' Trustees are divided into various categories, according to their degrees of responsibility, depending upon the benefit they derive from their trust. Only one who borrows an article is liable for accidental damage, because all the benefit is on his side, the lender receiving nothing in return. Since Samuel rules that the prospective purchaser is liable for accidental damage, it is evident that he puts him in the same category as a borrower, who is the only one to derive benefit. ');">¹⁴</span> We learnt: [IF ONE SAYS, 'KONAM] THAT I DO NOT BENEFIT FROM ISRAELITES,' HE MUST&nbsp;… SELL THEM FOR LESS. Hence he may not sell at its actual worth: but if the purchaser benefits [not the vendor], why not sell at its actual worth? — The Mishnah refers to an unsaleable article.<span class="x" onmousemove="('comment',' I.e., something for which there are no buyers. Hence the vendor benefits from the transaction, unless he sells below market price. ');">¹⁵</span> If so, consider the first statement: HE MUST BUY FOR MORE THAN THEIR WORTH.<span class="x" onmousemove="('comment',' But if it is unsaleable, even if he pays no more than its market value, he is not benefiting. ');">¹⁶</span> Moreover, consider the second clause: [IF HE SAYS, 'KONAM] IF ISRAELITES BENEFIT FROM ME,' HE MUST BUY FROM THEM FOR LESS AND SELL FOR MORE THAN THEIR WORTH. But if this refers to unsaleable merchandise, even [to sell] at its actual worth [should be permitted]?<span class="x" onmousemove="('comment',' Since the purchaser does not thereby benefit from him. ');">¹⁷</span> — The second clause refers to 'keen' merchandise.<span class="x" onmousemove="('comment',' Goods in keen demand. ');">¹⁸</span> If so, why must he purchase at a lesser [price]; he may even pay the full value?<span class="x" onmousemove="('comment',' As the vendor does not benefit, since he can easily sell it to someone else. ');">¹⁹</span> —