וסברנן מימר שבועה לא אוכל לך דברי חכמים אסור לפום כן לא תנינן. הרי הוא קרבן הרי הוא לקרבן. הרי הוא כקרבן מותר. הרי הוא שבועה. הרי הוא לשבועה. הרי הוא כשבועה אסור: זה חומר בשבועות מבנדרים. וחומר בנדרים מבשבועות כיצד (ויקרא ה׳:ד׳) או נפש כי תשבע לבטא בשפתים. להרע או להטיב מה הטבה רשות אף הרעה רשות. יצא דבר של איסור בדבר של מצוה הוון בעיי מימר שוגג הא המזיד לא אשכח תני ר' ישמעאל אומר (במדבר ל׳:ג׳) ככל היוצא מפיו יעשה לא היוצא מפי שמים ומר אף בהקדש כן רבי יוסה בשם רבי הילא שכן אדם מקדיש סוכתו לשמים:
וסברנן מימר שבועה לא אוכל לך דברי חכמים אסור לפום כן לא תנינן. הרי הוא קרבן הרי הוא לקרבן. הרי הוא כקרבן מותר. הרי הוא שבועה. הרי הוא לשבועה. הרי הוא כשבועה אסור: זה חומר בשבועות מבנדרים. וחומר בנדרים מבשבועות כיצד (ויקרא ה׳:ד׳) או נפש כי תשבע לבטא בשפתים. להרע או להטיב מה הטבה רשות אף הרעה רשות. יצא דבר של איסור בדבר של מצוה הוון בעיי מימר שוגג הא המזיד לא אשכח תני ר' ישמעאל אומר (במדבר ל׳:ג׳) ככל היוצא מפיו יעשה לא היוצא מפי שמים ומר אף בהקדש כן רבי יוסה בשם רבי הילא שכן אדם מקדיש סוכתו לשמים:
Jerusalem Talmud Sotah
HALAKHAH: “The following are prohibited from eating heave,” etc. Our Mishnah does not follow the earlier Mishnah, as we have stated there148Mishnah Nedarim 11:12.: “Three [kinds of] women leave149The court would force the husband to divorce her. and collect their ketubah: One who says, I am impure for you150A woman married to a Cohen who says that she was raped. Then she is forbidden to him not because of any fault of hers; therefore, she collects the entire amount promised her. The later Mishnah, in a change of practice, requires that the woman prove her case; if she cannot do that, she remains permitted to her husband and permitted to eat heave (because the later authorities suspected that a woman might invent the story of the rape to force a divorce). This contradicts the Mishnah here which states that a woman claiming to have been raped is permanently desecrated., [or] Heaven is between you and me151She claims that he is impotent and unable to have satisfactory intercourse; the truth in these intimate matters is known only to Heaven. In the later practice, the rabbi has to negotiate a settlement between the parties., [or] I am separated from the Jews152She made a vow forbidding to herself any sexual relation with any Jew. In the later practice, this is considered a “vow of deprivation” which the husband may annul (Num. 30:14). He may annul his part, live with her, and let her be forbidden to all other Jews..” Rebbi Abin said, even if you say following the later Mishnah, does not the affair have likelihood153The situation here cannot be compared to the one described in Nedarim. The woman is forbidden to eat heave only after she was warned before witnesses and nevertheless was in a secluded place according to the testimony of two witnesses. It is a credible inference, even if there is no proof, that she had relations with her paramour.?
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Sheviit
It was stated77Babli Nedarim 80b, a text close to the one given here, a different text Tosephta Baba MeẓiHammayîm ‘a 11:33–36. In the Tosephta, R. Yose declares that the animals of the town have precedence over the lives of outsiders. Therefore, the argument given here does not apply to R. Yose’s opinion in the Tosephta; the latter represents neither of the two Talmudim. A text close to the paragraph given here is in Nedarim 11:1 (fol. 42c). The paragraph is inserted here because it deals with seemingly contradictory opinions of the Tanna R. Yose.: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence. Their washing78Washing their clothes, not themselves. and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who saidthat washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.79A similar text is in Babli Sukkah40a, Moëd Qaṭan 101b, where however steeping and washing clothes are treated equally.” The opinions of Rebbi Yose are contradictory. There80Mishnah Nedarim 11:1. Rebbi Yose does not consider a vow to stop washing himself a vow of deprivation. he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life. Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes81In the Babli, Samuel states that sickness caused by a dirty body can be healed but dirty clothing induces insanity which is incurable..
