Nedarim 94

Chapter 94

א או דילמא משום דחילופין כגידולין דמי לא שנא הוא ולא שנא חברו
1 or perhaps since what is taken in exchange is the same as what grows from its seed, there is no difference between oneself and his neighbour?<span class="x" onmousemove="('comment',' For it is obvious that the fruit which grows is forbidden to his neighbour, and possibly what is given in exchange is the same. ');"><sup>1</sup></span>
ב אמר רב אחא בר מניומי ת"ש האומר לאשתו קונם שאני נהנה ליך לווה ובעלי חובין באין ונפרעין מ"ט בעלי חובין נפרעין לאו משום דחילופין לאו כגידולין דמי
2 — Said R. Aha b. Manyumi, Come and hear: If a man says to his wife, 'Konam, if I benefit thee,' she may borrow [money], and the creditors come and exact it from him. Why can the creditors collect it [from him]: surely because what is taken in exchange is not the same as what grows from them?<span class="x" onmousemove="('comment',' Thus, in this case, the money she receives is not the same that is repaid. ');"><sup>2</sup></span>
ג אמר רבא דילמא לכתחילה הוא דלא ואי עבד עבד
3 Said Raba, possibly it is forbidden [to make an exchange] in the first place only, but if it has been done, it is valid.<span class="x" onmousemove="('comment',' I.e., it can be maintained that the problem regarding what is exchanged for them, is whether one may deliberately exchange these fruits for something else, so that it shall be permitted to the muddar. But if they were exchanged, they certainly are permitted. Hence, in this case, since the wife receives the money before the creditors exact it from her husband, it is regarded as a fail accompli, the legality of which is not in doubt. (The explanation follows Asheri. Ran gives a different interpretation). ');"><sup>3</sup></span>
ד אלא ת"ש המקדש בערלה אינה מקודשת מכרן וקידש בדמיהן הרי זו מקודשת הכא נמי לכתחילה הוא דלא ואי עבד עבד:
4 But come and hear: If a man betroths [a woman] with <i>'orlah</i>,<span class="x" onmousemove="('comment',' 'Fruit of uncircumcision. V. Lev. XIX, 23. ');"><sup>4</sup></span>
ה <big><strong>מתני׳</strong></big> הריני עליך חרם המודר אסור הרי את עלי חרם הנודר אסור הריני עליך ואת עלי שניהם אסורין ושניהם מותרין בדבר של עולי בבל
5 she is not betrothed; but if he sells it and betroths her with the money thereof, she is betrothed!<span class="x" onmousemove="('comment',' This proves that the prohibition does not remain upon what has been exchanged for something forbidden. ');"><sup>5</sup></span> — [No.] Here too it may be forbidden in the first place only, but if done it is valid. <b><i>MISHNAH</i></b>. [IF A MAN SAYS TO HIS NEIGHBOUR.] 'I AM HEREM TO YOU,' THE MUDDAR IS FORBIDDEN [TO DERIVE BENEFIT]. 'YOU ARE HEREM TO ME,' THE MADDIR IS FORBIDDEN. I AM [HEREM] TO YOU, AND YOU ARE [HEREM] TO ME, BOTH ARE PROHIBITED. BOTH ARE PERMITTED [TO ENJOY THE USE OF] THOSE THINGS WHICH BELONG TO THOSE WHO CAME UP FROM BABYLON [TO PALESTINE],<span class="x" onmousemove="('comment',' I.e., the band of immigrants who returned to Palestine under Zerubbabel, and later under Ezra and Nehemiah, who declared certain things inalienable property which can be deemed ownerless. ');"><sup>6</sup></span> BUT ARE FORBIDDEN [THE USE OF] THINGS THAT BELONG TO THAT TOWN.<span class="x" onmousemove="('comment',' In which each citizen has a share. ');"><sup>7</sup></span>
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