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Today's Daf Yomi

November 14, 2022 | 讻壮 讘诪专讞砖讜讜谉 转砖驻状讙

  • Masechet Nedarim is sponsored by Aviva and Benny Adler in honor of our mother Lorraine Kahane and in loving memory of our parents Joseph Kahane z"l, Miriam and Ari Adler z"l.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Nedarim 20

This month’s learning is sponsored for the refuah shleima of Naama bat Yael Esther.聽

The Mishna brings examples of vows that when the one who took the vow explains that they never intended it to be a vow, we rule leniently and it is not a vow. For example, if one used the language of sacrifice but explained that one intended it to mean like gifts for a king, that is not a vow. Therefore there is no need to go to a chacham to dissolve the vow. But if one did go, Rabbi Meir rules that we are strict with them and they are punished. How does the Gemara understand this opinion in light of the earlier part of the Mishna that stated that it is not a vow at all? A distinction is made between a Torah scholar and an am haaretz. In what manner are they punished? The rabbis disagree somewhat and say that they require a petach from another place – how is this understood? – and we use this as a way to teach people not to take vows lightly. A braita is quoted with a list of things one should try to avoid, such as making vows, spending time with an am haaretz, speaking to women, etc. so as to avoid transgressing something more serious. From here, the Gemara discusses issues of tzniut/recommended between husband and wife, even during relations. Yochanan ben Dehavai is particularly stringent and, according to Rabbi Yochanan, the rabbis disagree with him.

诪转谞讬壮 谞讚专 讘讞专诐 讜讗诪专 诇讗 谞讚专转讬 讗诇讗 讘讞专诪讜 砖诇 讬诐 讘拽专讘谉 讜讗诪专 诇讗 谞讚专转讬 讗诇讗 讘拽专讘谞讜转 砖诇 诪诇讻讬诐

MISHNA: One who took a vow by associating an item with a dedication [岣rem], saying: This item is hereby forbidden to me like an item dedicated to the Temple, and then said: I took a vow only with the intention that it would be like a sea net [岣rmo shel yam] that is used to catch fish; or one who took a vow by associating an item with an offering, and then said: I took a vow only with reference to offerings to kings, i.e., a gift for a king, not an offering to God.

讛专讬 注爪诪讬 拽专讘谉 讜讗诪专 诇讗 谞讚专转讬 讗诇讗 讘注爪诐 砖讛谞讞转讬 诇讬 诇讛讬讜转 谞讜讚专 讘讜 拽讜谞诐 讗砖转讬 谞讛谞讬转 诇讬 讜讗诪专 诇讗 谞讚专转讬 讗诇讗 讘讗砖转讬 讛专讗砖讜谞讛 砖讙讬专砖转讬

Or one who said: I am hereby an offering myself [atzmi], and then said: I took a vow only with reference to a bone [etzem] that I set aside for myself to vow with, as atzmi means both myself and my bone, i.e., he set aside a bone so as to pretend to take a vow upon himself; or one who said: Deriving benefit from me is konam for my wife, and then said: I took a vow only with regard to my first wife whom I divorced, not with regard to my current wife.

注诇 讻讜诇谉 讗讬谉 谞砖讗诇讬谉 诇讛诐 讜讗诐 谞砖讗诇讜 注讜谞砖讬谉 讗讜转谉 讜诪讞诪讬专讬谉 注诇讬讛谉 讚讘专讬 专讘讬 诪讗讬专

For all of the above vows, those who took them do not need to request of a halakhic authority to dissolve them, as the speaker interpreted the vows in a manner that caused them not to take effect at all. However, if they requested dissolution, apparently due to their being uncertain of their explanations, the court punishes them and treats them stringently and the vows are not dissolved. This is the statement of Rabbi Meir.

讜讞讻诪讬诐 讗讜诪专讬诐 驻讜转讞讬谉 诇讛谉 驻转讞 诪诪拽讜诐 讗讞专 讜诪诇诪讚讬谉 讗讜转谉 讻讚讬 砖诇讗 讬谞讛讙讜 拽诇讜转 专讗砖 讘谞讚专讬诐

And the Rabbis say: These vows are not treated stringently. Rather, dissolution is broached with them by suggesting a different extenuation, i.e., the halakhic authority suggests extenuating circumstances that undermine the vow but do not pertain to its wording. And we teach them that they should not take this kind of vow in the future, in order that they will not take vows lightly.

讙诪壮 讛讗 讙讜驻讗 拽砖讬讗 讗诪专转 讗讬谉 谞砖讗诇讬谉 诇讛谉 讜讛讚专 转谞讬 讗诐 谞砖讗诇讜 注讜谞砖讬谉 讗讜转谉 讜诪讞诪讬专讬谉 注诇讬讛谉

GEMARA: This matter is itself difficult. On the one hand, you said they do not need to request to dissolve them, and then it is taught that if they requested dissolution, the court punishes them and treats them stringently, i.e., the vows took effect and the vows are not dissolved.

讗诪专 专讘 讬讛讜讚讛 讛讻讬 拽转谞讬 讜讻讜诇谉 讗讬谉 爪专讬讻讬谉 砖讗诇讛 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘转诇诪讬讚 讞讻诐 讗讘诇 讘注诐 讛讗专抓 砖讘讗 诇讬砖讗诇 注讜谞砖讬谉 讗讜转讜 讜诪讞诪讬专讬谉 注诇讬讜

Rav Yehuda said that this is what the mishna is teaching: All of these vows do not need a request. However, in what case is this statement said? In the case of a Torah scholar, who knows that these vows do not take effect, and he obviously did not intend for them to take effect in the first place. How-ever, in the case of an ignoramus who comes to request dissolution of the vow, the court punishes him and treats him stringently.

讘砖诇诪讗 诪讞诪讬专讬谉 讚诇讗 驻转讞讬谞谉 诇讬讛 讘讞专讟讛 讗诇讗 注讜谞砖讬谉 讛讬讻讬 讚诪讬

The Gemara asks: Granted, the court treats him stringently in that the halakhic authorities do not broach dissolution with him merely by means of regret; rather, extenuating circumstances must be found. However, what are the circumstances in which the court punishes him?

讻讚转谞讬讗 诪讬 砖谞讝专 讜注讘专 注诇 谞讝讬专讜转讜 讗讬谉 谞讝拽拽讬谉 诇讜 注讚 砖讬谞讛讜讙 讘讜 讗讬住讜专 讻讬诪讬诐 砖谞讛讙 讘讛谉 讛讬转专 讚讘专讬 专讘讬 讬讛讜讚讛 讗诪专 专讘讬 讬讜住讬 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘谞讝讬专讜转 诪讜注讟转 讗讘诇 讘谞讝讬专讜转 诪专讜讘讛 讚讬讜 砖诇砖讬诐 讬讜诐

The Gemara answers that the circumstances are as it is taught in a baraita: With regard to one who vowed to be a nazirite and violated his naziriteship, the halakhic authority does not attend to him to dissolve his vow until he observes the prohibitions of naziriteship for the same number of days in which he behaved with permissiveness concerning the restrictions of a nazirite. This is the statement of Rabbi Yehuda. Rabbi Yosei said: In what case is this statement, that he must observe naziriteship for a period of time corresponding to his vow, said? It is said in the case of a short term of naziriteship, which is not longer than the minimum thirty days. However, in the case of a long term of naziriteship it is enough for him to observe it for thirty days, even if he violated it for a greater number of days. This explains the punishment mentioned in the mishna: An ignoramus who requests the dissolution of his vow must first observe the vow for a certain period of time.

讗诪专 专讘 讬讜住祝 讛讜讗讬诇 讜讗诪专讬 专讘谞谉 讗讬谉 谞讝拽拽讬诐 诇讜 讘讬 讚讬谞讗 讚诪讝讚拽拽讬 诇讗 注讘讬讚 砖驻讬专 专讘 讗讞讗 讘专 讬注拽讘 讗讜诪专 诪砖诪转讬谞谉 诇讬讛

Rav Yosef said: Since the Sages say that the halakhic authority does not attend to him, a court that does attend to him and dissolves his vow immediately is not acting properly. Rav A岣 bar Yaakov says: A halakhic authority who dissolves the vow prematurely is excommunicated.

讜讞讻诪讬诐 讗讜诪专讬诐 驻讜转讞讬谉 诇讜 驻转讞 讻讜壮 转谞讗 诇注讜诇诐 讗诇 转讛讬 专讙讬诇 讘谞讚专讬诐 砖住讜驻讱 诇诪注讜诇 讘砖讘讜注讜转 讜讗诇 转讛讬 专讙讬诇 讗爪诇 注诐 讛讗专抓 砖住讜驻讱 诇讛讗讻讬诇讱 讟讘诇讬诐 讗诇 转讛讬 专讙讬诇 讗爪诇 讻讛谉 注诐 讛讗专抓 砖住讜驻讱 诇讛讗讻讬诇讱 转专讜诪讛 讜讗诇 转专讘讛 砖讬讞讛 注诐 讛讗砖讛 砖住讜驻讱 诇讘讜讗 诇讬讚讬 谞讬讗讜祝

搂 It is stated in the mishna that the Rabbis say: Dissolution is broached with him by suggesting a different extenuation, and he is taught not to take this kind of vow so that he will not take vows lightly. It is taught in a baraita: Never be accustomed to taking vows, because ultimately you will disregard them, and you will even abuse oaths, which are more grave. And do not regularly be around an ignoramus, because ultimately he will feed you untithed produce, as he is not careful to tithe. Do not regularly be by an ignorant priest, because ultimately he will feed you teruma due to his close relationship with you, and teruma is forbidden to a non-priest. And do not talk extensively with a woman, because ultimately you will come to adultery.

专讘讬 讗讞讗 讘专讘讬 讬讗砖讬讛 讗讜诪专 讻诇 讛爪讜驻讛 讘谞砖讬诐 住讜驻讜 讘讗 诇讬讚讬 注讘讬专讛 讜讻诇 讛诪住转讻诇 讘注拽讘讛 砖诇 讗砖讛 讛讜讬讬谉 诇讜 讘谞讬诐 砖讗讬谞谉 诪讛讜讙谞讬谉 讗诪专 专讘 讬讜住祝 讜讘讗砖转讜 谞讚讛 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 注拽讘讛 讚拽转谞讬 讘诪拽讜诐 讛讟谞讜驻转 砖讛讜讗 诪讻讜讜谉 讻谞讙讚 讛注拽讘

Rabbi A岣, son of Rabbi Yoshiya, says: Anyone who watches women will ultimately come to sin, and anyone who looks at the heel of a woman will have indecent children as a punishment. Rav Yosef said: And this relates to all women, including his wife when she has the status of a menstruating woman. Rabbi Shimon ben Lakish said: The heel of a woman that is mentioned is not the heel of the foot, but the place of uncleanliness, i.e., the genitalia, and it is called a heel as a euphemism, as it is situated opposite the heel.

转谞讬讗 讘注讘讜专 转讛讬讛 讬专讗转讜 注诇 驻谞讬讻诐 讝讜 讘讜砖讛 诇讘诇转讬 转讞讟讗讜 诪诇诪讚 砖讛讘讜砖讛 诪讘讬讗讛 诇讬讚讬 讬专讗转 讞讟讗 诪讬讻谉 讗诪专讜 住讬诪谉 讬驻讛 讘讗讚诐 砖讛讜讗 讘讬讬砖谉 讗讞专讬诐 讗讜诪专讬诐 讻诇 讗讚诐 讛诪转讘讬讬砖 诇讗 讘诪讛专讛 讛讜讗 讞讜讟讗 讜诪讬 砖讗讬谉 诇讜 讘讜砖转 驻谞讬诐 讘讬讚讜注 砖诇讗 注诪讚讜 讗讘讜转讬讜 注诇 讛专 住讬谞讬

It is taught in a baraita: 鈥淭hat His fear may be upon your faces鈥 (Exodus 20:17); this is referring to shame, as shame causes one to blush. 鈥淭hat you not sin鈥 (Exodus 20:17) teaches that shame leads to fear of sin. From here the Sages said: It is a good sign in a person that he is one who experiences shame. Others say: Any person who experiences shame will not quickly sin, and conversely, one who does not have the capacity to be shamefaced, it is known that his forefathers did not stand at Mount Sinai.

讗诪专 专讘讬 讬讜讞谞谉 讘谉 讚讛讘讗讬 讗专讘注讛 讚讘专讬诐 住讞讜 诇讬 诪诇讗讻讬 讛砖专转 讞讬讙专讬谉 诪驻谞讬 诪讛 讛讜讬讬谉 诪驻谞讬 砖讛讜驻讻讬诐 讗转 砖讜诇讞谞诐 讗讬诇诪讬诐 诪驻谞讬 诪讛 讛讜讬讬谉 诪驻谞讬 砖诪谞砖拽讬诐 注诇 讗讜转讜 诪拽讜诐 讞专砖讬诐 诪驻谞讬 诪讛 讛讜讬讬谉 诪驻谞讬 砖诪住驻专讬诐 讘砖注转 转砖诪讬砖 住讜诪讬谉 诪驻谞讬 诪讛 讛讜讬讬谉 诪驻谞讬 砖诪住转讻诇讬诐 讘讗讜转讜 诪拽讜诐

Rabbi Yo岣nan ben Dehavai said: The ministering angels told me four matters: For what reason do lame people come into existence? It is because their fathers overturn their tables, i.e., they engage in sexual intercourse in an atypical way. For what reason do mute people come into existence? It is because their fathers kiss that place of nakedness. For what reason do deaf people come into existence? It is because their parents converse while engaging in sexual intercourse. For what reason do blind people come into existence? It is because their fathers stare at that place.

讜专诪讬谞讛讜 砖讗诇讜 讗转 讗讬诪讗 砖诇讜诐 诪驻谞讬 诪讛

And the Gemara raises a contradiction: Imma Shalom, the wife of Rabbi Eliezer ben Hyrcanus, was asked: For what reason

讘谞讬讱 讬驻讬驻讬谉 讘讬讜转专 讗诪专讛 诇讛谉 讗讬谞讜 诪住驻专 注诪讬 诇讗 讘转讞诇转 讛诇讬诇讛 讜诇讗 讘住讜祝 讛诇讬诇讛 讗诇讗 讘讞爪讜转 讛诇讬诇讛 讜讻砖讛讜讗 诪住驻专 诪讙诇讛 讟驻讞 讜诪讻住讛 讟驻讞 讜讚讜诪讛 注诇讬讜 讻诪讬 砖讻驻讗讜 砖讚

are your children so beautiful? She said to them: My husband does not converse with me while engaging in sexual intercourse, neither at the beginning of the night nor at the end of the night, but rather at midnight. And when he converses with me while engaging in sexual intercourse, he reveals a handbreadth of my body and covers a handbreadth, and he covers himself up as though he were being coerced by a demon and is covering himself out of fear.

讜讗诪专转讬 诇讜 诪讛 讟注诐 讜讗诪专 诇讬 讻讚讬 砖诇讗 讗转谉 讗转 注讬谞讬 讘讗砖讛 讗讞专转 讜谞诪爪讗讜 讘谞讬讜 讘讗讬谉 诇讬讚讬 诪诪讝专讜转

And I said to my husband: What is the reason for this behavior? And he said to me: It is so that I will not set my eyes on another woman, i.e., think about another woman; if a man thinks about another woman during sexual intercourse with his wife, his children consequently come close to receiving a mamzer status, i.e., the nature of their souls is tantamount to that of a mamzer. Therefore I engage in sexual intercourse with you at an hour when there are no people in the street, and in this manner. In any event, it can be seen from her words that a Sage conversed with his wife while engaging in sexual intercourse with her.

诇讗 拽砖讬讗 讛讗 讘诪讬诇讬 讚转砖诪讬砖 讛讗 讘诪讬诇讬 讗讞专谞讬讬转讗

The Gemara answers: This is not difficult. This permission to converse with her is with regard to matters of sexual intercourse, whereas that restriction of conversation is with regard to other matters that are not related to sexual intercourse.

讗诪专 专讘讬 讬讜讞谞谉 讝讜 讚讘专讬 讬讜讞谞谉 讘谉 讚讛讘讗讬 讗讘诇 讗诪专讜 讞讻诪讬诐 讗讬谉 讛诇讻讛 讻讬讜讞谞谉 讘谉 讚讛讘讗讬 讗诇讗 讻诇 诪讛 砖讗讚诐 专讜爪讛 诇注砖讜转 讘讗砖转讜 注讜砖讛 诪砖诇 诇讘砖专 讛讘讗 诪讘讬转 讛讟讘讞 专爪讛 诇讗讻诇讜 讘诪诇讞 讗讜讻诇讜 爪诇讬 讗讜讻诇讜 诪讘讜砖诇 讗讜讻诇讜 砖诇讜拽 讗讜讻诇讜 讜讻谉 讚讙 讛讘讗 诪讘讬转 讛爪讬讬讚

Rabbi Yo岣nan said: That is the statement of Yo岣nan ben Dehavai. However, the Rabbis said: The halakha is not in accordance with the opinion of Yo岣nan ben Dehavai. Rather, whatever a man wishes to do with his wife he may do. He may engage in sexual intercourse with her in any manner that he wishes, and need not concern himself with these restrictions. As an allegory, it is like meat that comes from the butcher. If he wants to eat it with salt, he may eat it that way. If he wants to eat it roasted, he may eat it roasted. If he wants to eat it cooked, he may eat it cooked. If he wants to eat it boiled, he may eat it boiled. And likewise with regard to fish that come from the fisherman.

讗诪专 讗诪讬诪专 诪讗谉 诪诇讗讻讬 讛砖专转 专讘谞谉 讚讗讬 转讬诪讗 诪诇讗讻讬 讛砖专转 诪诪砖 讗诪讗讬 讗诪专 专讘讬 讬讜讞谞谉 讗讬谉 讛诇讻讛 讻讬讜讞谞谉 讘谉 讚讛讘讗讬 讛讗 讗讬谞讛讜 讘拽讬讗讬 讘爪讜专转 讛讜诇讚 讟驻讬 讜讗诪讗讬 拽专讜 诇讛讜 诪诇讗讻讬 讛砖专转 讚诪爪讬讬谞讬 讻诪诇讗讻讬 讛砖专转

Ameimar said: Who are the ministering angels that Rabbi Yo岣nan ben Dehavai mentioned? He was referring to the Sages, for whom he employed the honorary title: Ministering angels. Because if you say that he was referring to actual ministering angels, why did Rabbi Yo岣nan say that the halakha is not in accordance with the opinion of Yo岣nan ben Dehavai? The ministering angels are more knowledgeable about the forming of the fetus than people are. Clearly, if the ministering angels were the source for the ruling of Rabbi Yo岣nan ben Dehavai it would have been imperative to heed his instructions. And why are the Sages called ministering angels? Because they stand out like ministering angels, as they are recognized by their clothing.

讛讛讬讗 讚讗转讗讬 诇拽诪讬讛 讚专讘讬 讗诪专讛 诇讜 专讘讬 注专讻转讬 诇讜 砖讜诇讞谉 讜讛驻讻讜 讗诪专 诇讛 讘转讬 转讜专讛 讛转讬专转讱 讜讗谞讬 诪讛 讗注砖讛 诇讬讱 讛讛讬讗 讚讗转讗讬 诇拽诪讬讛 讚专讘 讗诪专讛 诇讜 专讘讬 注专讻转讬 诇讜 砖讜诇讞谉 讜讛驻讻讜 讗诪专 诪讗讬 砖谞讗 诪谉 讘讬谞讬转讗

The Gemara relates: A certain woman, who came before Rabbi Yehuda HaNasi to complain about her husband, said to him: My teacher, I set him a table, using a euphemism to say that she lay before him during intimacy, and he turned it over. Rabbi Yehuda HaNasi said to her: My daughter, the Torah permitted him to engage in sexual intercourse with you even in an atypical manner, and what can I do for you if he does so? Similarly, a certain woman who came before Rav said to him: My teacher, I set a table for him and he turned it over. He said to her: In what way is this case different from a fish [binnita] that one may eat any way he wishes?

讜诇讗 转转讜专讜 讗讞专讬 诇讘讘讻诐 诪讻讗谉 讗诪专 专讘讬 讗诇 讬砖转讛 讗讚诐 讘讻讜住 讝讛 讜讬转谉 注讬谞讬讜 讘讻讜住 讗讞专 讗诪专 专讘讬谞讗 诇讗 谞爪专讻讗 讗诇讗 讚讗驻讬诇讜 砖转讬 谞砖讬讜

搂 The verse states: 鈥淎nd that you not go about after your own heart鈥 (Numbers 15:39). Rabbi Yehuda HaNasi said that it is derived from here that a man should not drink from this cup while setting his eyes on another cup, i.e., one should not engage in sexual intercourse with one woman while thinking about another woman. Ravina said: This statement is not necessary with regard to an unrelated woman. Rather, it is necessary only to state that even with regard to his own two wives, he should not engage in sexual intercourse with one while thinking about the other.

讜讘专讜转讬 诪讻诐 讛诪专讚讬诐 讜讛驻讜砖注讬诐 讘讬 讗诪专 专讘讬 诇讜讬 讗诇讜 讘谞讬 转砖注 诪讚讜转 讘谞讬 讗住谞转 诪砖讙注讞

The verse states: 鈥淎nd I will purge out from among you the rebels, and those that transgress against Me鈥 (Ezekiel 20:38). Rabbi Levi said: These are children of those who have nine traits, who are defective from their conception and from whom rebels and transgressors emerge. The mnemonic for these nine traits is children of the acronym aleph, samekh, nun, tav, mem, shin, gimmel, ayin, 岣t.

讘谞讬 讗讬诪讛 讘谞讬 讗谞讜住讛 讘谞讬 砖谞讜讗讛 讘谞讬 谞讬讚讜讬 讘谞讬 转诪讜专讛 讘谞讬 诪专讬讘讛 讘谞讬 砖讻专讜转 讘谞讬 讙专讜砖转 讛诇讘 讘谞讬 注专讘讜讘讬讗 讘谞讬 讞爪讜驻讛

The children of nine traits are as follows: Children of fear [eima], i.e., where the wife was afraid of her husband and engaged in sexual intercourse with him out of fear; children of a woman who was raped [anusa]; children of a hated woman [senua], i.e., a woman who was hated by her husband; children of ostracism [niddui], i.e., one of the parents was ostracized by the court; children of substitution [temura], i.e., while engaging in intercourse with the woman, the man thought that she was another woman; children of strife [meriva], i.e., the parents engaged in intercourse while they were quarreling; children of drunkenness [shikhrut], i.e., the parents engaged in intercourse while they were drunk; children of a woman who was divorced in the heart [gerushat halev], i.e., the husband had already decided to divorce her when they engaged in intercourse; children of mixture [irbuveya], i.e., the man did not know with which woman he was engaging in intercourse; children of a shameless woman [岣tzufa] who demands of her husband that he engage in intercourse with her.

讗讬谞讬 讜讛讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讻诇 讗讚诐 砖讗砖转讜 转讜讘注转讜 讛讜讬讬谉 诇讜 讘谞讬诐 砖讗驻讬诇讜 讘讚讜专讜 砖诇 诪砖讛 专讘讬谞讜 诇讗 讛讬讜 讻诪讜转诐 砖谞讗诪专 讛讘讜 诇讻诐 讗谞砖讬诐 讞讻诪讬诐 讜谞讘谞讬诐 讜讻转讬讘 讜讗拽讞 讗转 专讗砖讬 砖讘讟讬讻诐 讜诇讗 讻转讬讘 谞讘讜谞讬诐

The Gemara asks: Is that so? But didn鈥檛 Rabbi Shmuel bar Na岣ani say that Rabbi Yonatan said: Any man whose wife demands of him that he engage in sexual intercourse with her will have children the likes of whom did not exist even in the generation of Moses our teacher? As it is stated: 鈥淕et you wise men, and understanding, and well known from each one of your tribes, and I will make them head over you鈥 (Deuteronomy 1:13); and it is written subsequently: 鈥淪o I took the heads of your tribes, wise men, and well known鈥 (Deuteronomy 1:15). And it does not say that they were understanding. Evidently, even Moses could not find understanding men in his generation.

讜讻转讬讘 讬砖砖讻专 讞诪专 讙专诐 讜讻转讬讘 诪讘谞讬 讬砖砖讻专 讬讜讚注讬 讘讬谞讛 诇注转讬诐

And by contrast, it is written: 鈥淚ssachar is a large-boned donkey鈥 (Genesis 49:14). The Sages transmitted a tradition that this is an allusion to the incident when Jacob came in from the field riding on a donkey, and Leah went out to greet him, saying: 鈥淵ou must come in to me; for I have hired you with my son鈥檚 mandrakes鈥 (Genesis 30:16). Issachar was conceived from their subsequent sexual intercourse. And it is written: 鈥淎nd of the children of Issachar, men that had understanding of the times鈥 (I聽Chronicles 12:33). The descendants of Issachar were understanding men. It is derived from here that a woman who demands from her husband that he engage in sexual intercourse with her has a positive effect on their children.

讛讛讬讗 讚诪专爪讬讗 讗专爪讜讬讬

The Gemara answers: That baraita is not referring to a woman who demands intercourse explicitly, but rather to one who entices her husband, so that he understands that she wants to engage in sexual intercourse with him. They consequently have excellent children.

讛讚专谉 注诇讱 讜讗诇讜 诪讜转专讬谉

 

诪转谞讬壮 讗专讘注讛 谞讚专讬诐 讛转讬专讜 讞讻诪讬诐 谞讚专讬 讝专讜讝讬谉 讜谞讚专讬 讛讘讗讬 讜谞讚专讬 砖讙讙讜转 讜谞讚专讬 讗讜谞住讬谉 谞讚专讬 讝专讜讝讬谉 讻讬爪讚 讛讬讛 诪讜讻专 讞驻抓 讜讗诪专 拽讜谞诐 砖讗讬谞讬 驻讜讞转 诇讱 诪谉 讛住诇注 讜讛诇讛 讗讜诪专 拽讜谞诐 砖讗讬谞讬 诪讜住讬祝 诇讱 注诇 讛砖拽诇

MISHNA: The Sages dissolved four types of vows without the requirement of a request to a halakhic authority: Vows of exhortation, vows of exaggeration, vows that are unintentional, and vows whose fulfillment is impeded by circumstances beyond one鈥檚 control. The mishna explains: Vows of exhortation are those by which one encourages another using vow terminology that is exaggerated. How so? One was selling an item and said: I will not lower the price for you to less than a sela, as that is konam, forbidden as if it were an offering, for me. And the other one, the buyer, says: I will not raise my payment to you to more than a shekel, as that is konam for me.

  • Masechet Nedarim is sponsored by Aviva and Benny Adler in honor of our mother Lorraine Kahane and in loving memory of our parents Joseph Kahane z"l, Miriam and Ari Adler z"l.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Nedarim 20

诪转谞讬壮 谞讚专 讘讞专诐 讜讗诪专 诇讗 谞讚专转讬 讗诇讗 讘讞专诪讜 砖诇 讬诐 讘拽专讘谉 讜讗诪专 诇讗 谞讚专转讬 讗诇讗 讘拽专讘谞讜转 砖诇 诪诇讻讬诐

MISHNA: One who took a vow by associating an item with a dedication [岣rem], saying: This item is hereby forbidden to me like an item dedicated to the Temple, and then said: I took a vow only with the intention that it would be like a sea net [岣rmo shel yam] that is used to catch fish; or one who took a vow by associating an item with an offering, and then said: I took a vow only with reference to offerings to kings, i.e., a gift for a king, not an offering to God.

讛专讬 注爪诪讬 拽专讘谉 讜讗诪专 诇讗 谞讚专转讬 讗诇讗 讘注爪诐 砖讛谞讞转讬 诇讬 诇讛讬讜转 谞讜讚专 讘讜 拽讜谞诐 讗砖转讬 谞讛谞讬转 诇讬 讜讗诪专 诇讗 谞讚专转讬 讗诇讗 讘讗砖转讬 讛专讗砖讜谞讛 砖讙讬专砖转讬

Or one who said: I am hereby an offering myself [atzmi], and then said: I took a vow only with reference to a bone [etzem] that I set aside for myself to vow with, as atzmi means both myself and my bone, i.e., he set aside a bone so as to pretend to take a vow upon himself; or one who said: Deriving benefit from me is konam for my wife, and then said: I took a vow only with regard to my first wife whom I divorced, not with regard to my current wife.

注诇 讻讜诇谉 讗讬谉 谞砖讗诇讬谉 诇讛诐 讜讗诐 谞砖讗诇讜 注讜谞砖讬谉 讗讜转谉 讜诪讞诪讬专讬谉 注诇讬讛谉 讚讘专讬 专讘讬 诪讗讬专

For all of the above vows, those who took them do not need to request of a halakhic authority to dissolve them, as the speaker interpreted the vows in a manner that caused them not to take effect at all. However, if they requested dissolution, apparently due to their being uncertain of their explanations, the court punishes them and treats them stringently and the vows are not dissolved. This is the statement of Rabbi Meir.

讜讞讻诪讬诐 讗讜诪专讬诐 驻讜转讞讬谉 诇讛谉 驻转讞 诪诪拽讜诐 讗讞专 讜诪诇诪讚讬谉 讗讜转谉 讻讚讬 砖诇讗 讬谞讛讙讜 拽诇讜转 专讗砖 讘谞讚专讬诐

And the Rabbis say: These vows are not treated stringently. Rather, dissolution is broached with them by suggesting a different extenuation, i.e., the halakhic authority suggests extenuating circumstances that undermine the vow but do not pertain to its wording. And we teach them that they should not take this kind of vow in the future, in order that they will not take vows lightly.

讙诪壮 讛讗 讙讜驻讗 拽砖讬讗 讗诪专转 讗讬谉 谞砖讗诇讬谉 诇讛谉 讜讛讚专 转谞讬 讗诐 谞砖讗诇讜 注讜谞砖讬谉 讗讜转谉 讜诪讞诪讬专讬谉 注诇讬讛谉

GEMARA: This matter is itself difficult. On the one hand, you said they do not need to request to dissolve them, and then it is taught that if they requested dissolution, the court punishes them and treats them stringently, i.e., the vows took effect and the vows are not dissolved.

讗诪专 专讘 讬讛讜讚讛 讛讻讬 拽转谞讬 讜讻讜诇谉 讗讬谉 爪专讬讻讬谉 砖讗诇讛 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘转诇诪讬讚 讞讻诐 讗讘诇 讘注诐 讛讗专抓 砖讘讗 诇讬砖讗诇 注讜谞砖讬谉 讗讜转讜 讜诪讞诪讬专讬谉 注诇讬讜

Rav Yehuda said that this is what the mishna is teaching: All of these vows do not need a request. However, in what case is this statement said? In the case of a Torah scholar, who knows that these vows do not take effect, and he obviously did not intend for them to take effect in the first place. How-ever, in the case of an ignoramus who comes to request dissolution of the vow, the court punishes him and treats him stringently.

讘砖诇诪讗 诪讞诪讬专讬谉 讚诇讗 驻转讞讬谞谉 诇讬讛 讘讞专讟讛 讗诇讗 注讜谞砖讬谉 讛讬讻讬 讚诪讬

The Gemara asks: Granted, the court treats him stringently in that the halakhic authorities do not broach dissolution with him merely by means of regret; rather, extenuating circumstances must be found. However, what are the circumstances in which the court punishes him?

讻讚转谞讬讗 诪讬 砖谞讝专 讜注讘专 注诇 谞讝讬专讜转讜 讗讬谉 谞讝拽拽讬谉 诇讜 注讚 砖讬谞讛讜讙 讘讜 讗讬住讜专 讻讬诪讬诐 砖谞讛讙 讘讛谉 讛讬转专 讚讘专讬 专讘讬 讬讛讜讚讛 讗诪专 专讘讬 讬讜住讬 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘谞讝讬专讜转 诪讜注讟转 讗讘诇 讘谞讝讬专讜转 诪专讜讘讛 讚讬讜 砖诇砖讬诐 讬讜诐

The Gemara answers that the circumstances are as it is taught in a baraita: With regard to one who vowed to be a nazirite and violated his naziriteship, the halakhic authority does not attend to him to dissolve his vow until he observes the prohibitions of naziriteship for the same number of days in which he behaved with permissiveness concerning the restrictions of a nazirite. This is the statement of Rabbi Yehuda. Rabbi Yosei said: In what case is this statement, that he must observe naziriteship for a period of time corresponding to his vow, said? It is said in the case of a short term of naziriteship, which is not longer than the minimum thirty days. However, in the case of a long term of naziriteship it is enough for him to observe it for thirty days, even if he violated it for a greater number of days. This explains the punishment mentioned in the mishna: An ignoramus who requests the dissolution of his vow must first observe the vow for a certain period of time.

讗诪专 专讘 讬讜住祝 讛讜讗讬诇 讜讗诪专讬 专讘谞谉 讗讬谉 谞讝拽拽讬诐 诇讜 讘讬 讚讬谞讗 讚诪讝讚拽拽讬 诇讗 注讘讬讚 砖驻讬专 专讘 讗讞讗 讘专 讬注拽讘 讗讜诪专 诪砖诪转讬谞谉 诇讬讛

Rav Yosef said: Since the Sages say that the halakhic authority does not attend to him, a court that does attend to him and dissolves his vow immediately is not acting properly. Rav A岣 bar Yaakov says: A halakhic authority who dissolves the vow prematurely is excommunicated.

讜讞讻诪讬诐 讗讜诪专讬诐 驻讜转讞讬谉 诇讜 驻转讞 讻讜壮 转谞讗 诇注讜诇诐 讗诇 转讛讬 专讙讬诇 讘谞讚专讬诐 砖住讜驻讱 诇诪注讜诇 讘砖讘讜注讜转 讜讗诇 转讛讬 专讙讬诇 讗爪诇 注诐 讛讗专抓 砖住讜驻讱 诇讛讗讻讬诇讱 讟讘诇讬诐 讗诇 转讛讬 专讙讬诇 讗爪诇 讻讛谉 注诐 讛讗专抓 砖住讜驻讱 诇讛讗讻讬诇讱 转专讜诪讛 讜讗诇 转专讘讛 砖讬讞讛 注诐 讛讗砖讛 砖住讜驻讱 诇讘讜讗 诇讬讚讬 谞讬讗讜祝

搂 It is stated in the mishna that the Rabbis say: Dissolution is broached with him by suggesting a different extenuation, and he is taught not to take this kind of vow so that he will not take vows lightly. It is taught in a baraita: Never be accustomed to taking vows, because ultimately you will disregard them, and you will even abuse oaths, which are more grave. And do not regularly be around an ignoramus, because ultimately he will feed you untithed produce, as he is not careful to tithe. Do not regularly be by an ignorant priest, because ultimately he will feed you teruma due to his close relationship with you, and teruma is forbidden to a non-priest. And do not talk extensively with a woman, because ultimately you will come to adultery.

专讘讬 讗讞讗 讘专讘讬 讬讗砖讬讛 讗讜诪专 讻诇 讛爪讜驻讛 讘谞砖讬诐 住讜驻讜 讘讗 诇讬讚讬 注讘讬专讛 讜讻诇 讛诪住转讻诇 讘注拽讘讛 砖诇 讗砖讛 讛讜讬讬谉 诇讜 讘谞讬诐 砖讗讬谞谉 诪讛讜讙谞讬谉 讗诪专 专讘 讬讜住祝 讜讘讗砖转讜 谞讚讛 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 注拽讘讛 讚拽转谞讬 讘诪拽讜诐 讛讟谞讜驻转 砖讛讜讗 诪讻讜讜谉 讻谞讙讚 讛注拽讘

Rabbi A岣, son of Rabbi Yoshiya, says: Anyone who watches women will ultimately come to sin, and anyone who looks at the heel of a woman will have indecent children as a punishment. Rav Yosef said: And this relates to all women, including his wife when she has the status of a menstruating woman. Rabbi Shimon ben Lakish said: The heel of a woman that is mentioned is not the heel of the foot, but the place of uncleanliness, i.e., the genitalia, and it is called a heel as a euphemism, as it is situated opposite the heel.

转谞讬讗 讘注讘讜专 转讛讬讛 讬专讗转讜 注诇 驻谞讬讻诐 讝讜 讘讜砖讛 诇讘诇转讬 转讞讟讗讜 诪诇诪讚 砖讛讘讜砖讛 诪讘讬讗讛 诇讬讚讬 讬专讗转 讞讟讗 诪讬讻谉 讗诪专讜 住讬诪谉 讬驻讛 讘讗讚诐 砖讛讜讗 讘讬讬砖谉 讗讞专讬诐 讗讜诪专讬诐 讻诇 讗讚诐 讛诪转讘讬讬砖 诇讗 讘诪讛专讛 讛讜讗 讞讜讟讗 讜诪讬 砖讗讬谉 诇讜 讘讜砖转 驻谞讬诐 讘讬讚讜注 砖诇讗 注诪讚讜 讗讘讜转讬讜 注诇 讛专 住讬谞讬

It is taught in a baraita: 鈥淭hat His fear may be upon your faces鈥 (Exodus 20:17); this is referring to shame, as shame causes one to blush. 鈥淭hat you not sin鈥 (Exodus 20:17) teaches that shame leads to fear of sin. From here the Sages said: It is a good sign in a person that he is one who experiences shame. Others say: Any person who experiences shame will not quickly sin, and conversely, one who does not have the capacity to be shamefaced, it is known that his forefathers did not stand at Mount Sinai.

讗诪专 专讘讬 讬讜讞谞谉 讘谉 讚讛讘讗讬 讗专讘注讛 讚讘专讬诐 住讞讜 诇讬 诪诇讗讻讬 讛砖专转 讞讬讙专讬谉 诪驻谞讬 诪讛 讛讜讬讬谉 诪驻谞讬 砖讛讜驻讻讬诐 讗转 砖讜诇讞谞诐 讗讬诇诪讬诐 诪驻谞讬 诪讛 讛讜讬讬谉 诪驻谞讬 砖诪谞砖拽讬诐 注诇 讗讜转讜 诪拽讜诐 讞专砖讬诐 诪驻谞讬 诪讛 讛讜讬讬谉 诪驻谞讬 砖诪住驻专讬诐 讘砖注转 转砖诪讬砖 住讜诪讬谉 诪驻谞讬 诪讛 讛讜讬讬谉 诪驻谞讬 砖诪住转讻诇讬诐 讘讗讜转讜 诪拽讜诐

Rabbi Yo岣nan ben Dehavai said: The ministering angels told me four matters: For what reason do lame people come into existence? It is because their fathers overturn their tables, i.e., they engage in sexual intercourse in an atypical way. For what reason do mute people come into existence? It is because their fathers kiss that place of nakedness. For what reason do deaf people come into existence? It is because their parents converse while engaging in sexual intercourse. For what reason do blind people come into existence? It is because their fathers stare at that place.

讜专诪讬谞讛讜 砖讗诇讜 讗转 讗讬诪讗 砖诇讜诐 诪驻谞讬 诪讛

And the Gemara raises a contradiction: Imma Shalom, the wife of Rabbi Eliezer ben Hyrcanus, was asked: For what reason

讘谞讬讱 讬驻讬驻讬谉 讘讬讜转专 讗诪专讛 诇讛谉 讗讬谞讜 诪住驻专 注诪讬 诇讗 讘转讞诇转 讛诇讬诇讛 讜诇讗 讘住讜祝 讛诇讬诇讛 讗诇讗 讘讞爪讜转 讛诇讬诇讛 讜讻砖讛讜讗 诪住驻专 诪讙诇讛 讟驻讞 讜诪讻住讛 讟驻讞 讜讚讜诪讛 注诇讬讜 讻诪讬 砖讻驻讗讜 砖讚

are your children so beautiful? She said to them: My husband does not converse with me while engaging in sexual intercourse, neither at the beginning of the night nor at the end of the night, but rather at midnight. And when he converses with me while engaging in sexual intercourse, he reveals a handbreadth of my body and covers a handbreadth, and he covers himself up as though he were being coerced by a demon and is covering himself out of fear.

讜讗诪专转讬 诇讜 诪讛 讟注诐 讜讗诪专 诇讬 讻讚讬 砖诇讗 讗转谉 讗转 注讬谞讬 讘讗砖讛 讗讞专转 讜谞诪爪讗讜 讘谞讬讜 讘讗讬谉 诇讬讚讬 诪诪讝专讜转

And I said to my husband: What is the reason for this behavior? And he said to me: It is so that I will not set my eyes on another woman, i.e., think about another woman; if a man thinks about another woman during sexual intercourse with his wife, his children consequently come close to receiving a mamzer status, i.e., the nature of their souls is tantamount to that of a mamzer. Therefore I engage in sexual intercourse with you at an hour when there are no people in the street, and in this manner. In any event, it can be seen from her words that a Sage conversed with his wife while engaging in sexual intercourse with her.

诇讗 拽砖讬讗 讛讗 讘诪讬诇讬 讚转砖诪讬砖 讛讗 讘诪讬诇讬 讗讞专谞讬讬转讗

The Gemara answers: This is not difficult. This permission to converse with her is with regard to matters of sexual intercourse, whereas that restriction of conversation is with regard to other matters that are not related to sexual intercourse.

讗诪专 专讘讬 讬讜讞谞谉 讝讜 讚讘专讬 讬讜讞谞谉 讘谉 讚讛讘讗讬 讗讘诇 讗诪专讜 讞讻诪讬诐 讗讬谉 讛诇讻讛 讻讬讜讞谞谉 讘谉 讚讛讘讗讬 讗诇讗 讻诇 诪讛 砖讗讚诐 专讜爪讛 诇注砖讜转 讘讗砖转讜 注讜砖讛 诪砖诇 诇讘砖专 讛讘讗 诪讘讬转 讛讟讘讞 专爪讛 诇讗讻诇讜 讘诪诇讞 讗讜讻诇讜 爪诇讬 讗讜讻诇讜 诪讘讜砖诇 讗讜讻诇讜 砖诇讜拽 讗讜讻诇讜 讜讻谉 讚讙 讛讘讗 诪讘讬转 讛爪讬讬讚

Rabbi Yo岣nan said: That is the statement of Yo岣nan ben Dehavai. However, the Rabbis said: The halakha is not in accordance with the opinion of Yo岣nan ben Dehavai. Rather, whatever a man wishes to do with his wife he may do. He may engage in sexual intercourse with her in any manner that he wishes, and need not concern himself with these restrictions. As an allegory, it is like meat that comes from the butcher. If he wants to eat it with salt, he may eat it that way. If he wants to eat it roasted, he may eat it roasted. If he wants to eat it cooked, he may eat it cooked. If he wants to eat it boiled, he may eat it boiled. And likewise with regard to fish that come from the fisherman.

讗诪专 讗诪讬诪专 诪讗谉 诪诇讗讻讬 讛砖专转 专讘谞谉 讚讗讬 转讬诪讗 诪诇讗讻讬 讛砖专转 诪诪砖 讗诪讗讬 讗诪专 专讘讬 讬讜讞谞谉 讗讬谉 讛诇讻讛 讻讬讜讞谞谉 讘谉 讚讛讘讗讬 讛讗 讗讬谞讛讜 讘拽讬讗讬 讘爪讜专转 讛讜诇讚 讟驻讬 讜讗诪讗讬 拽专讜 诇讛讜 诪诇讗讻讬 讛砖专转 讚诪爪讬讬谞讬 讻诪诇讗讻讬 讛砖专转

Ameimar said: Who are the ministering angels that Rabbi Yo岣nan ben Dehavai mentioned? He was referring to the Sages, for whom he employed the honorary title: Ministering angels. Because if you say that he was referring to actual ministering angels, why did Rabbi Yo岣nan say that the halakha is not in accordance with the opinion of Yo岣nan ben Dehavai? The ministering angels are more knowledgeable about the forming of the fetus than people are. Clearly, if the ministering angels were the source for the ruling of Rabbi Yo岣nan ben Dehavai it would have been imperative to heed his instructions. And why are the Sages called ministering angels? Because they stand out like ministering angels, as they are recognized by their clothing.

讛讛讬讗 讚讗转讗讬 诇拽诪讬讛 讚专讘讬 讗诪专讛 诇讜 专讘讬 注专讻转讬 诇讜 砖讜诇讞谉 讜讛驻讻讜 讗诪专 诇讛 讘转讬 转讜专讛 讛转讬专转讱 讜讗谞讬 诪讛 讗注砖讛 诇讬讱 讛讛讬讗 讚讗转讗讬 诇拽诪讬讛 讚专讘 讗诪专讛 诇讜 专讘讬 注专讻转讬 诇讜 砖讜诇讞谉 讜讛驻讻讜 讗诪专 诪讗讬 砖谞讗 诪谉 讘讬谞讬转讗

The Gemara relates: A certain woman, who came before Rabbi Yehuda HaNasi to complain about her husband, said to him: My teacher, I set him a table, using a euphemism to say that she lay before him during intimacy, and he turned it over. Rabbi Yehuda HaNasi said to her: My daughter, the Torah permitted him to engage in sexual intercourse with you even in an atypical manner, and what can I do for you if he does so? Similarly, a certain woman who came before Rav said to him: My teacher, I set a table for him and he turned it over. He said to her: In what way is this case different from a fish [binnita] that one may eat any way he wishes?

讜诇讗 转转讜专讜 讗讞专讬 诇讘讘讻诐 诪讻讗谉 讗诪专 专讘讬 讗诇 讬砖转讛 讗讚诐 讘讻讜住 讝讛 讜讬转谉 注讬谞讬讜 讘讻讜住 讗讞专 讗诪专 专讘讬谞讗 诇讗 谞爪专讻讗 讗诇讗 讚讗驻讬诇讜 砖转讬 谞砖讬讜

搂 The verse states: 鈥淎nd that you not go about after your own heart鈥 (Numbers 15:39). Rabbi Yehuda HaNasi said that it is derived from here that a man should not drink from this cup while setting his eyes on another cup, i.e., one should not engage in sexual intercourse with one woman while thinking about another woman. Ravina said: This statement is not necessary with regard to an unrelated woman. Rather, it is necessary only to state that even with regard to his own two wives, he should not engage in sexual intercourse with one while thinking about the other.

讜讘专讜转讬 诪讻诐 讛诪专讚讬诐 讜讛驻讜砖注讬诐 讘讬 讗诪专 专讘讬 诇讜讬 讗诇讜 讘谞讬 转砖注 诪讚讜转 讘谞讬 讗住谞转 诪砖讙注讞

The verse states: 鈥淎nd I will purge out from among you the rebels, and those that transgress against Me鈥 (Ezekiel 20:38). Rabbi Levi said: These are children of those who have nine traits, who are defective from their conception and from whom rebels and transgressors emerge. The mnemonic for these nine traits is children of the acronym aleph, samekh, nun, tav, mem, shin, gimmel, ayin, 岣t.

讘谞讬 讗讬诪讛 讘谞讬 讗谞讜住讛 讘谞讬 砖谞讜讗讛 讘谞讬 谞讬讚讜讬 讘谞讬 转诪讜专讛 讘谞讬 诪专讬讘讛 讘谞讬 砖讻专讜转 讘谞讬 讙专讜砖转 讛诇讘 讘谞讬 注专讘讜讘讬讗 讘谞讬 讞爪讜驻讛

The children of nine traits are as follows: Children of fear [eima], i.e., where the wife was afraid of her husband and engaged in sexual intercourse with him out of fear; children of a woman who was raped [anusa]; children of a hated woman [senua], i.e., a woman who was hated by her husband; children of ostracism [niddui], i.e., one of the parents was ostracized by the court; children of substitution [temura], i.e., while engaging in intercourse with the woman, the man thought that she was another woman; children of strife [meriva], i.e., the parents engaged in intercourse while they were quarreling; children of drunkenness [shikhrut], i.e., the parents engaged in intercourse while they were drunk; children of a woman who was divorced in the heart [gerushat halev], i.e., the husband had already decided to divorce her when they engaged in intercourse; children of mixture [irbuveya], i.e., the man did not know with which woman he was engaging in intercourse; children of a shameless woman [岣tzufa] who demands of her husband that he engage in intercourse with her.

讗讬谞讬 讜讛讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讻诇 讗讚诐 砖讗砖转讜 转讜讘注转讜 讛讜讬讬谉 诇讜 讘谞讬诐 砖讗驻讬诇讜 讘讚讜专讜 砖诇 诪砖讛 专讘讬谞讜 诇讗 讛讬讜 讻诪讜转诐 砖谞讗诪专 讛讘讜 诇讻诐 讗谞砖讬诐 讞讻诪讬诐 讜谞讘谞讬诐 讜讻转讬讘 讜讗拽讞 讗转 专讗砖讬 砖讘讟讬讻诐 讜诇讗 讻转讬讘 谞讘讜谞讬诐

The Gemara asks: Is that so? But didn鈥檛 Rabbi Shmuel bar Na岣ani say that Rabbi Yonatan said: Any man whose wife demands of him that he engage in sexual intercourse with her will have children the likes of whom did not exist even in the generation of Moses our teacher? As it is stated: 鈥淕et you wise men, and understanding, and well known from each one of your tribes, and I will make them head over you鈥 (Deuteronomy 1:13); and it is written subsequently: 鈥淪o I took the heads of your tribes, wise men, and well known鈥 (Deuteronomy 1:15). And it does not say that they were understanding. Evidently, even Moses could not find understanding men in his generation.

讜讻转讬讘 讬砖砖讻专 讞诪专 讙专诐 讜讻转讬讘 诪讘谞讬 讬砖砖讻专 讬讜讚注讬 讘讬谞讛 诇注转讬诐

And by contrast, it is written: 鈥淚ssachar is a large-boned donkey鈥 (Genesis 49:14). The Sages transmitted a tradition that this is an allusion to the incident when Jacob came in from the field riding on a donkey, and Leah went out to greet him, saying: 鈥淵ou must come in to me; for I have hired you with my son鈥檚 mandrakes鈥 (Genesis 30:16). Issachar was conceived from their subsequent sexual intercourse. And it is written: 鈥淎nd of the children of Issachar, men that had understanding of the times鈥 (I聽Chronicles 12:33). The descendants of Issachar were understanding men. It is derived from here that a woman who demands from her husband that he engage in sexual intercourse with her has a positive effect on their children.

讛讛讬讗 讚诪专爪讬讗 讗专爪讜讬讬

The Gemara answers: That baraita is not referring to a woman who demands intercourse explicitly, but rather to one who entices her husband, so that he understands that she wants to engage in sexual intercourse with him. They consequently have excellent children.

讛讚专谉 注诇讱 讜讗诇讜 诪讜转专讬谉

 

诪转谞讬壮 讗专讘注讛 谞讚专讬诐 讛转讬专讜 讞讻诪讬诐 谞讚专讬 讝专讜讝讬谉 讜谞讚专讬 讛讘讗讬 讜谞讚专讬 砖讙讙讜转 讜谞讚专讬 讗讜谞住讬谉 谞讚专讬 讝专讜讝讬谉 讻讬爪讚 讛讬讛 诪讜讻专 讞驻抓 讜讗诪专 拽讜谞诐 砖讗讬谞讬 驻讜讞转 诇讱 诪谉 讛住诇注 讜讛诇讛 讗讜诪专 拽讜谞诐 砖讗讬谞讬 诪讜住讬祝 诇讱 注诇 讛砖拽诇

MISHNA: The Sages dissolved four types of vows without the requirement of a request to a halakhic authority: Vows of exhortation, vows of exaggeration, vows that are unintentional, and vows whose fulfillment is impeded by circumstances beyond one鈥檚 control. The mishna explains: Vows of exhortation are those by which one encourages another using vow terminology that is exaggerated. How so? One was selling an item and said: I will not lower the price for you to less than a sela, as that is konam, forbidden as if it were an offering, for me. And the other one, the buyer, says: I will not raise my payment to you to more than a shekel, as that is konam for me.

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