Abaye holds that yadot (cut-off sentence) of a vow is considered a vow. The Gemara raises two difficulties against Abaye from braitot. The questions are each resolved in different manners. Rav Papa asks if yadot are effective in kiddushin, betrothal, or peah, designated a corner of your field for the poor. In what case is the question asked? No answer is given. Can we infer from the example brought for peah that one can make one’s entire field peah? Why is there deliberation regarding yadot for peah?
Nedarim 6
10.31.2022 | ו׳ במרחשוון תשפ״ג
Share this shiur:
This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
Want to dedicate learning? Get started here:
English
עברית
0:00
0:00
0:00
0:00
This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
Nedarim 6
דְּאֵין אָדָם מְגָרֵשׁ אֶת אֵשֶׁת חֲבֵירוֹ, אֲבָל בְּעָלְמָא — מִי שָׁמְעַתְּ לְהוּ?
as a man does not divorce the wife of his fellow, so it is obvious that he is writing the bill of divorce to his wife. However, did you hear them state generally that ambiguous intimations are valid intimations?
מֵיתִיבִי: ״הֲרֵי הוּא עָלַי״, ״הֲרֵי זֶה [עָלַי]״ — אָסוּר, מִפְּנֵי שֶׁהוּא יָד לְקׇרְבָּן. טַעְמָא דְּאָמַר ״עָלַי״ — הוּא דְּאָסוּר, אֲבָל לָא אָמַר ״עָלַי״ — לָא. תְּיוּבְתָּא דְאַבָּיֵי!
The Gemara raises an objection based upon the following baraita: If one says with regard to an object lying before him: It is upon me, or: This is hereby upon me, it is forbidden, because it is an intimation that he is rendering the object forbidden to himself like an offering. This baraita indicates that the reason it is forbidden is that he specifically said: Upon me. However, if he did not say: Upon me, no, it is not forbidden, because this expression is an ambiguous intimation. This is a conclusive refutation of the opinion of Abaye, who holds that even ambiguous intimations are valid intimations.
אָמַר לָךְ אַבָּיֵי: טַעְמָא דְּאָמַר ״עָלַי״ — הוּא דְּאָסוּר. אֲבָל אָמַר ״הֲרֵי הוּא״, וְלָא אָמַר ״עָלַי״, ״הֲרֵי הוּא דְּהֶפְקֵר״ ״הֲרֵי הוּא דִּצְדָקָה״ קָאָמַר. וְהָא ״מִפְּנֵי שֶׁהוּא יָד לְקׇרְבָּן״ קָתָנֵי!
The Gemara answers: Abaye could have said to you that the reason it is forbidden is that he specifically said: Upon me. However, if he said: It is hereby, and did not say: Upon me, his statement is not considered an intimation of a vow at all, as he could have been saying: It is hereby ownerless property, or: It is hereby charity. The Gemara asks: But the baraita teaches that the object is forbidden because his statement is an intimation that he is rendering the object forbidden to himself like an offering. With regard to consecrating an offering, even the statement: This is, without the additional phrase: Upon me, is considered an intimation. Nevertheless, the baraita indicates that if one does not say: Upon me, the vow does not take effect. This must be because an ambiguous intimation is not a vow.
אֶלָּא אֵימָא: טַעְמָא דְּאָמַר ״עָלַי״ — הוּא אָסוּר וַחֲבֵירוֹ מוּתָּר, אֲבָל אָמַר ״הֲרֵי הוּא״ — שְׁנֵיהֶן אֲסוּרִין, דְּדִלְמָא ״הֲרֵי הוּא הֶקְדֵּשׁ״ קָאָמַר.
Rather, say the following: The reason is that he specifically said: Upon me; consequently, he is prohibited from benefiting from the object, but another person is permitted to benefit from it. However, if he said: It is hereby, and did not add the expression: Upon me, both of them are prohibited from benefiting from it because perhaps he is saying: It is hereby consecrated property. In other words, there is concern that he may have actually consecrated the object rather than taking a vow that it is forbidden to him as though it were consecrated.
מֵיתִיבִי: ״הֲרֵי זוֹ חַטָּאת״ ״הֲרֵי זוֹ אָשָׁם״, אַף עַל פִּי שֶׁהוּא חַיָּיב חַטָּאת וְאָשָׁם — לֹא אָמַר כְּלוּם. ״הֲרֵי זוֹ חַטָּאתִי״ ״הֲרֵי זוֹ אֲשָׁמִי״, אִם הָיָה מְחוּיָּב — דְּבָרָיו קַיָּימִין. תְּיוּבְתָּא דְּאַבָּיֵי!
The Gemara raises an objection to this on the basis of the following baraita: If one says: This is hereby a sin-offering, or: This is hereby a guilt-offering, then even if he is liable to bring a sin-offering or guilt-offering he has said nothing, as this is an ambiguous intimation. However, if he said: This is hereby my sin-offering, or: This is hereby my guilt-offering, then if he was liable to bring that offering his statement takes effect, because this is an obvious intimation. This is a conclusive refutation of the opinion of Abaye.
אָמַר לָךְ אַבָּיֵי: הָא מַנִּי — רַבִּי יְהוּדָה הִיא. וְהָא אַבָּיֵי הוּא דְּאָמַר: אֲנָא דַּאֲמַרִי — אֲפִילּוּ לְרַבִּי יְהוּדָה! הֲדַר בֵּיהּ.
The Gemara answers: Abaye could have said to you: In accordance with whose opinion is this baraita? It is in accordance with the opinion of Rabbi Yehuda, who holds that ambiguous intimations are not intimations. The Gemara asks: Wasn’t it Abaye who said: I say that ambiguous intimations are valid intimations even according to the opinion of Rabbi Yehuda? The Gemara answers: He retracted this statement and admitted that Rabbi Yehuda holds that ambiguous intimations are not valid intimations.
אֶלָּא לֵימָא, רָבָא דְּאָמַר כְּרַבִּי יְהוּדָה?
The Gemara asks: But shall we say that just as Abaye retracted his statement that his opinion can be stated even according to Rabbi Yehuda, Rava, who said that ambiguous intimations are not valid intimations, also retracted his initial statement and admitted that his opinion is only in accordance with the opinion of Rabbi Yehuda and is not in accordance with the opinion of the Rabbis?
אָמַר לָךְ רָבָא: אֲנָא דַּאֲמַרִי — אֲפִילּוּ לְרַבָּנַן. עַד כָּאן לָא קָאָמְרִי רַבָּנַן דְּלָא בָּעִינַן יָדַיִם מוֹכִיחוֹת אֶלָּא גַּבֵּי גֵּט, דְּאֵין אָדָם מְגָרֵשׁ אֶת אֵשֶׁת חֲבֵירוֹ. אֲבָל בְּעָלְמָא בָּעִינַן יָדַיִם מוֹכִיחוֹת.
The Gemara answers: Rava could have said to you: I say my statement even according to the opinion of the Rabbis. The Rabbis say that we do not require obvious intimations only with regard to a bill of divorce, as a man does not divorce the wife of his fellow, so it is obvious that he is writing the bill of divorce to his wife. However, generally we require obvious intimations.
בָּעֵי רַב פָּפָּא: יֵשׁ יָד לְקִידּוּשִׁין, אוֹ לָא? הֵיכִי דָמֵי: אִילֵימָא דְּאָמַר לַהּ לְאִשָּׁה ״הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי״, וְאָמַר לַחֲבֶירְתָּהּ ״וְאַתְּ נָמֵי״ — פְּשִׁיטָא הַיְינוּ קִידּוּשִׁין עַצְמָן! אֶלָּא כְּגוֹן דְּאָמַר לַהּ לְאִשָּׁה ״הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי״, וְאָמַר לַהּ לַחֲבֶירְתָּהּ ״וְאַתְּ״. מִי אָמְרִינַן ״וְאַתְּ נָמֵי״ אֲמַר לַהּ לַחֲבֶירְתָּהּ, וְתָפְסִי בַּהּ קִידּוּשִׁין לַחֲבֶירְתָּהּ, אוֹ דִּלְמָא: ״וְאַתְּ חֲזַאי״ אֲמַר לַהּ לַחֲבֶירְתַּהּ, וְלָא תָּפְסִי בָּהּ קִידּוּשִׁין בַּחֲבֶירְתַּהּ.
§ Rav Pappa raised a dilemma: Is there intimation for betrothal or not? Does betrothal take effect via an incomplete statement? The Gemara asks: What are the circumstances of such a case? If we say it is a case where one said to a woman: You are hereby betrothed to me, and he said to another woman: And you too, isn’t it obvious that this is betrothal itself, and it takes effect? Rather, it is a case where one said to a woman: You are hereby betrothed to me, and he said to another woman: And you. Do we say that he said the other woman: And you too are betrothed, and betrothal takes effect with regard to the other woman, or perhaps he said to the other woman: And you see that I am betrothing this woman, and betrothal does not take effect with regard to the other woman?
וּמִי מִיבְּעֵי לֵיהּ לְרַב פָּפָּא? וְהָא מִדַּאֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: מִי סָבַר שְׁמוּאֵל יָדַיִם שֶׁאֵין מוֹכִיחוֹת הָוְיָין יָדַיִם, מִכְּלָל דִּסְבִירָא לֵיהּ לְרַב פָּפָּא דְּיֵשׁ יָד לְקִידּוּשִׁין! חֲדָא מִגּוֹ מַאי דִּסְבִירָא לֵיהּ לִשְׁמוּאֵל אֲמַר לֵיהּ לְאַבָּיֵי.
The Gemara asks: Did Rav Pappa raise this as a dilemma? But from the fact that Rav Pappa said to Abaye in a case concerning betrothal (see Kiddushin 5b): Does Shmuel hold that ambiguous intimations are valid intimations, it can be proven by inference that Rav Pappa holds that there is intimation for betrothal. The Gemara answers: Rav Pappa spoke to Abaye about one of the opinions that Shmuel held. Shmuel had ruled that even an ambiguous intimation was sufficient in the case of betrothal, and Rav Pappa questioned this ruling without expressing his own opinion that even obvious intimations are not valid with regard to betrothal.
בָּעֵי רַב פָּפָּא: יֵשׁ יָד לְפֵאָה, אוֹ אֵין יָד לְפֵאָה? הֵיכִי דָמֵי: אִילֵימָא דְּאָמַר ״הָדֵין אוּגְיָא לֶיהֱוֵי פֵּאָה, וְהָדֵין נָמֵי״ — הָהִיא פֵּיאָה מְעַלַּיְיתָא הִיא. כִּי קָא מִיבַּעְיָא לֵיהּ, כְּגוֹן דְּאָמַר ״וְהָדֵין״ וְלָא אָמַר ״נָמֵי״, מַאי?
§ Rav Pappa raised another dilemma: Is there intimation for pe’a, the produce in the corner of a field that must be left for the poor, or is there no intimation for pe’a? The Gemara asks: What are the circumstances of the case? If we say it is a case where one said: This furrow [ugeya] shall be pe’a and this one too, this is a full-fledged declaration of pe’a. The Gemara explains: He raises the dilemma with regard to a case where he said: And this, and he did not say: And this one too, and therefore his statement can be interpreted to mean that this other furrow should remain his and not be included in the pe’a (Tosafot). What is the halakha in this case?
מִכְּלָל, דְּכִי אָמַר ״שָׂדֶה כּוּלָּהּ תֶּיהְוֵי פֵּאָה״, הָוְיָא פֵּאָה?
The Gemara interrupts this train of thought and wonders: Does this prove by inference that in a case where one said: The entire field shall be pe’a, it would all be rendered pe’a? The case must be one where the first furrow was large enough to serve as pe’a for the entire field, because if that were not the case, it would be clear that he meant that the second furrow should also be pe’a. Consequently, it is clear from Rav Pappa’s question that one can designate as pe’a a larger portion of the field than one is absolutely required to designate.
אִין, וְהָתַנְיָא: מִנַּיִן שֶׁאִם רוֹצֶה לַעֲשׂוֹת כׇּל שָׂדֵהוּ פֵּאָה — עוֹשֶׂה, תַּלְמוּד לוֹמַר: ״פְּאַת שָׂדְךָ״.
The Gemara answers: Yes, and it is taught in the following baraita: From where is it derived that if one wants to render his entire field pe’a, he may do so? The verse states: “You shall not wholly reap the corner of your field” (Leviticus 19:9). This is expounded to mean that the entirety of “your field” may be designated as the “corner” that is left for the poor.
מִי אָמְרִינַן: כֵּיוָן דְּאִיתַּקַּשׁ לְקׇרְבְּנוֹת; מָה קׇרְבָּנוֹת יֵשׁ לָהֶם יָד, אַף פֵּאָה יֵשׁ לָהּ יָד. אוֹ דִלְמָא: כִּי אִיתַּקַּשׁ — לְ״בַל תְּאַחֵר״ הוּא דְּאִיתַּקַּשׁ. וְהֵיכָא אִיתַּקַּשׁ? דְּתַנְיָא:
The Gemara returns to its discussion of Rav Pappa’s dilemma. Do we say that since pe’a is juxtaposed to offerings, just as offerings have intimation, so too, pe’a has intimation? Or perhaps when pe’a is juxtaposed to offerings, it is juxtaposed to indicate only that it is subject to the prohibition: You shall not delay? The Gemara clarifies: And where is it juxtaposed? As it is taught in a baraita:
Follow
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
פיגול- דף משלהן
Rabbanit Shira Marili Mirvis and Rabbanit Hamutal Shoval
10.18.2025 | כ״ו בתשרי תשפ״ו
Zevahim 33: The Heavy Laying on of Hands
Anne Gordon and Yardaena Osband
10.17.2025 | כ״ה בתשרי תשפ״ו
Zevahim 31: It’s a Measure of Time: Half a Loaf of Bread
Anne Gordon and Yardaena Osband
10.16.2025 | כ״ד בתשרי תשפ״ו
Zevahim 32: The Surprising Leniencies and Leeway of Sacrifices
Anne Gordon and Yardaena Osband
10.16.2025 | כ״ד בתשרי תשפ״ו
May a Woman Schecht Sacred Animals? – Gefet
Rabbanit Yael Shimoni
10.16.2025 | כ״ד בתשרי תשפ״ו
Zevahim 30: An Olive’s Measure of Intent
Anne Gordon and Yardaena Osband
10.15.2025 | כ״ג בתשרי תשפ״ו
Zevahim 29: More Ways to Offer Offerings Right
Anne Gordon and Yardaena Osband
10.13.2025 | כ״א בתשרי תשפ״ו
Zevahim 28: Beyond Place, Beyond Time
Anne Gordon and Yardaena Osband
10.12.2025 | כ׳ בתשרי תשפ״ו
Zevahim 27: Hindrances to Atonement
Anne Gordon and Yardaena Osband
10.12.2025 | כ׳ בתשרי תשפ״ו
A Daf Of Their Own –Schita By a Woman
Rabbanit Shira Marili Mirvis and Rabbanit Hamutal Shoval
10.12.2025 | כ׳ בתשרי תשפ״ו
נשים שוחטות- דף משלהן
Rabbanit Shira Marili Mirvis and Rabbanit Hamutal Shoval
10.11.2025 | י״ט בתשרי תשפ״ו
Zevahim 26: When a Father Corrects His Rabbi-Son
Anne Gordon and Yardaena Osband
10.10.2025 | י״ח בתשרי תשפ״ו
Zevahim 25: Knife Technique and Troubleshooting
Anne Gordon and Yardaena Osband
10.09.2025 | י״ז בתשרי תשפ״ו
Zevahim 24: Between the Floor and the Foot
Anne Gordon and Yardaena Osband
10.08.2025 | ט״ז בתשרי תשפ״ו
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
Madeline Cohen
London, United Kingdom
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
Rhona Fink
San Diego, United States
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
Dena Lehrman
אפרת, Israel
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Nancy Kolodny
Newton, United States
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Diana Bloom
Tampa, United States
A Gemara shiur previous to the Hadran Siyum, was the impetus to attend it.It was highly inspirational and I was smitten. The message for me was התלמוד בידינו. I had decided along with my Chahsmonaim group to to do the daf and take it one daf at time- without any expectations at all. There has been a wealth of information, insights and halachik ideas. It is truly exercise of the mind, heart & Soul
Phyllis Hecht
Hashmonaim, Israel
I was exposed to Talmud in high school, but I was truly inspired after my daughter and I decided to attend the Women’s Siyum Shas in 2020. We knew that this was a historic moment. We were blown away, overcome with emotion at the euphoria of the revolution. Right then, I knew I would continue. My commitment deepened with the every-morning Virtual Beit Midrash on Zoom with R. Michelle.
Adina Hagege
Zichron Yaakov, Israel
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
linda kalish-marcus
Efrat, Israel
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Rebecca Stulberg
Ottawa, Canada
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Terri Krivosha
Minneapolis, United States
I started the daf at the beginning of this cycle in January 2020. My husband, my children, grandchildren and siblings have been very supportive. As someone who learned and taught Tanach and mefarshim for many years, it has been an amazing adventure to complete the six sedarim of Mishnah, and now to study Talmud on a daily basis along with Rabbanit Michelle and the wonderful women of Hadran.
Rookie Billet
Jerusalem, Israel
I had dreamed of doing daf yomi since I had my first serious Talmud class 18 years ago at Pardes with Rahel Berkovitz, and then a couple of summers with Leah Rosenthal. There is no way I would be able to do it without another wonderful teacher, Michelle, and the Hadran organization. I wake up and am excited to start each day with the next daf.
Beth Elster
Irvine, United States
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Hannah Greenberg
Pennsylvania, United States
I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Keren Carter
Brentwood, California, United States
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Carolyn Hochstadter and Margo Kossoff Shizgal
Merion Station, USA
Beit Shemesh, Israel
I learned Talmud as a student in Yeshivat Ramaz and felt at the time that Talmud wasn’t for me.
After reading Ilana Kurshan’s book I was intrigued and after watching the great siyum in Yerushalayim it ignited the spark to begin this journey. It has been a transformative life experience for me as a wife, mother, Savta and member of Klal Yisrael.
Elana Storch
Phoenix, Arizona, United States
Michelle has been an inspiration for years, but I only really started this cycle after the moving and uplifting siyum in Jerusalem. It’s been an wonderful to learn and relearn the tenets of our religion and to understand how the extraordinary efforts of a band of people to preserve Judaism after the fall of the beit hamikdash is still bearing fruits today. I’m proud to be part of the chain!
Judith Weil
Raanana, Israel
When we heard that R. Michelle was starting daf yomi, my 11-year-old suggested that I go. Little did she know that she would lose me every morning from then on. I remember standing at the Farbers’ door, almost too shy to enter. After that first class, I said that I would come the next day but couldn’t commit to more. A decade later, I still look forward to learning from R. Michelle every morning.
Ruth Leah Kahan
Ra’anana, Israel
See video
Susan Fisher
Raanana, Israel
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
Lisa Berkelhammer
San Francisco, CA , United States
Nedarim 6
דְּאֵין אָדָם מְגָרֵשׁ אֶת אֵשֶׁת חֲבֵירוֹ, אֲבָל בְּעָלְמָא — מִי שָׁמְעַתְּ לְהוּ?
as a man does not divorce the wife of his fellow, so it is obvious that he is writing the bill of divorce to his wife. However, did you hear them state generally that ambiguous intimations are valid intimations?
מֵיתִיבִי: ״הֲרֵי הוּא עָלַי״, ״הֲרֵי זֶה [עָלַי]״ — אָסוּר, מִפְּנֵי שֶׁהוּא יָד לְקׇרְבָּן. טַעְמָא דְּאָמַר ״עָלַי״ — הוּא דְּאָסוּר, אֲבָל לָא אָמַר ״עָלַי״ — לָא. תְּיוּבְתָּא דְאַבָּיֵי!
The Gemara raises an objection based upon the following baraita: If one says with regard to an object lying before him: It is upon me, or: This is hereby upon me, it is forbidden, because it is an intimation that he is rendering the object forbidden to himself like an offering. This baraita indicates that the reason it is forbidden is that he specifically said: Upon me. However, if he did not say: Upon me, no, it is not forbidden, because this expression is an ambiguous intimation. This is a conclusive refutation of the opinion of Abaye, who holds that even ambiguous intimations are valid intimations.
אָמַר לָךְ אַבָּיֵי: טַעְמָא דְּאָמַר ״עָלַי״ — הוּא דְּאָסוּר. אֲבָל אָמַר ״הֲרֵי הוּא״, וְלָא אָמַר ״עָלַי״, ״הֲרֵי הוּא דְּהֶפְקֵר״ ״הֲרֵי הוּא דִּצְדָקָה״ קָאָמַר. וְהָא ״מִפְּנֵי שֶׁהוּא יָד לְקׇרְבָּן״ קָתָנֵי!
The Gemara answers: Abaye could have said to you that the reason it is forbidden is that he specifically said: Upon me. However, if he said: It is hereby, and did not say: Upon me, his statement is not considered an intimation of a vow at all, as he could have been saying: It is hereby ownerless property, or: It is hereby charity. The Gemara asks: But the baraita teaches that the object is forbidden because his statement is an intimation that he is rendering the object forbidden to himself like an offering. With regard to consecrating an offering, even the statement: This is, without the additional phrase: Upon me, is considered an intimation. Nevertheless, the baraita indicates that if one does not say: Upon me, the vow does not take effect. This must be because an ambiguous intimation is not a vow.
אֶלָּא אֵימָא: טַעְמָא דְּאָמַר ״עָלַי״ — הוּא אָסוּר וַחֲבֵירוֹ מוּתָּר, אֲבָל אָמַר ״הֲרֵי הוּא״ — שְׁנֵיהֶן אֲסוּרִין, דְּדִלְמָא ״הֲרֵי הוּא הֶקְדֵּשׁ״ קָאָמַר.
Rather, say the following: The reason is that he specifically said: Upon me; consequently, he is prohibited from benefiting from the object, but another person is permitted to benefit from it. However, if he said: It is hereby, and did not add the expression: Upon me, both of them are prohibited from benefiting from it because perhaps he is saying: It is hereby consecrated property. In other words, there is concern that he may have actually consecrated the object rather than taking a vow that it is forbidden to him as though it were consecrated.
מֵיתִיבִי: ״הֲרֵי זוֹ חַטָּאת״ ״הֲרֵי זוֹ אָשָׁם״, אַף עַל פִּי שֶׁהוּא חַיָּיב חַטָּאת וְאָשָׁם — לֹא אָמַר כְּלוּם. ״הֲרֵי זוֹ חַטָּאתִי״ ״הֲרֵי זוֹ אֲשָׁמִי״, אִם הָיָה מְחוּיָּב — דְּבָרָיו קַיָּימִין. תְּיוּבְתָּא דְּאַבָּיֵי!
The Gemara raises an objection to this on the basis of the following baraita: If one says: This is hereby a sin-offering, or: This is hereby a guilt-offering, then even if he is liable to bring a sin-offering or guilt-offering he has said nothing, as this is an ambiguous intimation. However, if he said: This is hereby my sin-offering, or: This is hereby my guilt-offering, then if he was liable to bring that offering his statement takes effect, because this is an obvious intimation. This is a conclusive refutation of the opinion of Abaye.
אָמַר לָךְ אַבָּיֵי: הָא מַנִּי — רַבִּי יְהוּדָה הִיא. וְהָא אַבָּיֵי הוּא דְּאָמַר: אֲנָא דַּאֲמַרִי — אֲפִילּוּ לְרַבִּי יְהוּדָה! הֲדַר בֵּיהּ.
The Gemara answers: Abaye could have said to you: In accordance with whose opinion is this baraita? It is in accordance with the opinion of Rabbi Yehuda, who holds that ambiguous intimations are not intimations. The Gemara asks: Wasn’t it Abaye who said: I say that ambiguous intimations are valid intimations even according to the opinion of Rabbi Yehuda? The Gemara answers: He retracted this statement and admitted that Rabbi Yehuda holds that ambiguous intimations are not valid intimations.
אֶלָּא לֵימָא, רָבָא דְּאָמַר כְּרַבִּי יְהוּדָה?
The Gemara asks: But shall we say that just as Abaye retracted his statement that his opinion can be stated even according to Rabbi Yehuda, Rava, who said that ambiguous intimations are not valid intimations, also retracted his initial statement and admitted that his opinion is only in accordance with the opinion of Rabbi Yehuda and is not in accordance with the opinion of the Rabbis?
אָמַר לָךְ רָבָא: אֲנָא דַּאֲמַרִי — אֲפִילּוּ לְרַבָּנַן. עַד כָּאן לָא קָאָמְרִי רַבָּנַן דְּלָא בָּעִינַן יָדַיִם מוֹכִיחוֹת אֶלָּא גַּבֵּי גֵּט, דְּאֵין אָדָם מְגָרֵשׁ אֶת אֵשֶׁת חֲבֵירוֹ. אֲבָל בְּעָלְמָא בָּעִינַן יָדַיִם מוֹכִיחוֹת.
The Gemara answers: Rava could have said to you: I say my statement even according to the opinion of the Rabbis. The Rabbis say that we do not require obvious intimations only with regard to a bill of divorce, as a man does not divorce the wife of his fellow, so it is obvious that he is writing the bill of divorce to his wife. However, generally we require obvious intimations.
בָּעֵי רַב פָּפָּא: יֵשׁ יָד לְקִידּוּשִׁין, אוֹ לָא? הֵיכִי דָמֵי: אִילֵימָא דְּאָמַר לַהּ לְאִשָּׁה ״הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי״, וְאָמַר לַחֲבֶירְתָּהּ ״וְאַתְּ נָמֵי״ — פְּשִׁיטָא הַיְינוּ קִידּוּשִׁין עַצְמָן! אֶלָּא כְּגוֹן דְּאָמַר לַהּ לְאִשָּׁה ״הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי״, וְאָמַר לַהּ לַחֲבֶירְתָּהּ ״וְאַתְּ״. מִי אָמְרִינַן ״וְאַתְּ נָמֵי״ אֲמַר לַהּ לַחֲבֶירְתָּהּ, וְתָפְסִי בַּהּ קִידּוּשִׁין לַחֲבֶירְתָּהּ, אוֹ דִּלְמָא: ״וְאַתְּ חֲזַאי״ אֲמַר לַהּ לַחֲבֶירְתַּהּ, וְלָא תָּפְסִי בָּהּ קִידּוּשִׁין בַּחֲבֶירְתַּהּ.
§ Rav Pappa raised a dilemma: Is there intimation for betrothal or not? Does betrothal take effect via an incomplete statement? The Gemara asks: What are the circumstances of such a case? If we say it is a case where one said to a woman: You are hereby betrothed to me, and he said to another woman: And you too, isn’t it obvious that this is betrothal itself, and it takes effect? Rather, it is a case where one said to a woman: You are hereby betrothed to me, and he said to another woman: And you. Do we say that he said the other woman: And you too are betrothed, and betrothal takes effect with regard to the other woman, or perhaps he said to the other woman: And you see that I am betrothing this woman, and betrothal does not take effect with regard to the other woman?
וּמִי מִיבְּעֵי לֵיהּ לְרַב פָּפָּא? וְהָא מִדַּאֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: מִי סָבַר שְׁמוּאֵל יָדַיִם שֶׁאֵין מוֹכִיחוֹת הָוְיָין יָדַיִם, מִכְּלָל דִּסְבִירָא לֵיהּ לְרַב פָּפָּא דְּיֵשׁ יָד לְקִידּוּשִׁין! חֲדָא מִגּוֹ מַאי דִּסְבִירָא לֵיהּ לִשְׁמוּאֵל אֲמַר לֵיהּ לְאַבָּיֵי.
The Gemara asks: Did Rav Pappa raise this as a dilemma? But from the fact that Rav Pappa said to Abaye in a case concerning betrothal (see Kiddushin 5b): Does Shmuel hold that ambiguous intimations are valid intimations, it can be proven by inference that Rav Pappa holds that there is intimation for betrothal. The Gemara answers: Rav Pappa spoke to Abaye about one of the opinions that Shmuel held. Shmuel had ruled that even an ambiguous intimation was sufficient in the case of betrothal, and Rav Pappa questioned this ruling without expressing his own opinion that even obvious intimations are not valid with regard to betrothal.
בָּעֵי רַב פָּפָּא: יֵשׁ יָד לְפֵאָה, אוֹ אֵין יָד לְפֵאָה? הֵיכִי דָמֵי: אִילֵימָא דְּאָמַר ״הָדֵין אוּגְיָא לֶיהֱוֵי פֵּאָה, וְהָדֵין נָמֵי״ — הָהִיא פֵּיאָה מְעַלַּיְיתָא הִיא. כִּי קָא מִיבַּעְיָא לֵיהּ, כְּגוֹן דְּאָמַר ״וְהָדֵין״ וְלָא אָמַר ״נָמֵי״, מַאי?
§ Rav Pappa raised another dilemma: Is there intimation for pe’a, the produce in the corner of a field that must be left for the poor, or is there no intimation for pe’a? The Gemara asks: What are the circumstances of the case? If we say it is a case where one said: This furrow [ugeya] shall be pe’a and this one too, this is a full-fledged declaration of pe’a. The Gemara explains: He raises the dilemma with regard to a case where he said: And this, and he did not say: And this one too, and therefore his statement can be interpreted to mean that this other furrow should remain his and not be included in the pe’a (Tosafot). What is the halakha in this case?
מִכְּלָל, דְּכִי אָמַר ״שָׂדֶה כּוּלָּהּ תֶּיהְוֵי פֵּאָה״, הָוְיָא פֵּאָה?
The Gemara interrupts this train of thought and wonders: Does this prove by inference that in a case where one said: The entire field shall be pe’a, it would all be rendered pe’a? The case must be one where the first furrow was large enough to serve as pe’a for the entire field, because if that were not the case, it would be clear that he meant that the second furrow should also be pe’a. Consequently, it is clear from Rav Pappa’s question that one can designate as pe’a a larger portion of the field than one is absolutely required to designate.
אִין, וְהָתַנְיָא: מִנַּיִן שֶׁאִם רוֹצֶה לַעֲשׂוֹת כׇּל שָׂדֵהוּ פֵּאָה — עוֹשֶׂה, תַּלְמוּד לוֹמַר: ״פְּאַת שָׂדְךָ״.
The Gemara answers: Yes, and it is taught in the following baraita: From where is it derived that if one wants to render his entire field pe’a, he may do so? The verse states: “You shall not wholly reap the corner of your field” (Leviticus 19:9). This is expounded to mean that the entirety of “your field” may be designated as the “corner” that is left for the poor.
מִי אָמְרִינַן: כֵּיוָן דְּאִיתַּקַּשׁ לְקׇרְבְּנוֹת; מָה קׇרְבָּנוֹת יֵשׁ לָהֶם יָד, אַף פֵּאָה יֵשׁ לָהּ יָד. אוֹ דִלְמָא: כִּי אִיתַּקַּשׁ — לְ״בַל תְּאַחֵר״ הוּא דְּאִיתַּקַּשׁ. וְהֵיכָא אִיתַּקַּשׁ? דְּתַנְיָא:
The Gemara returns to its discussion of Rav Pappa’s dilemma. Do we say that since pe’a is juxtaposed to offerings, just as offerings have intimation, so too, pe’a has intimation? Or perhaps when pe’a is juxtaposed to offerings, it is juxtaposed to indicate only that it is subject to the prohibition: You shall not delay? The Gemara clarifies: And where is it juxtaposed? As it is taught in a baraita:
Follow
