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Today's Daf Yomi

July 29, 2015 | 讬状讙 讘讗讘 转砖注状讛

  • 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.

  • 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 for the Refuah Shlemah of Naama bat Yael Esther.

Nedarim 66

诇讜诪专 砖讗讬谉 诪拽专注讬谉 砖讟专 讻转讜讘讛

In fact, arrangements are made with creditors. Rather, Rabbi Akiva is saying that they do not tear the document of the marriage contract. Even if in practice he is left with enough to survive on, the debt remains in force, so that when he will have more money, she will be paid in full.

诪转谞讬壮 驻讜转讞讬谉 讘讬诪讬诐 讟讜讘讬诐 讜讘砖讘转讜转 讘专讗砖讜谞讛 讛讬讜 讗讜诪专讬诐 讗讜转谉 讛讬诪讬诐 诪讜转专讬谉 讜砖讗专 讻诇 讛讬诪讬诐 讗住讜专讬谉 注讚 砖讘讗 专讘讬 注拽讬讘讗 讜诇讬诪讚 砖讛谞讚专 砖讛讜转专 诪讻诇诇讜 讛讜转专 讻讜诇讜

MISHNA: If one vowed that certain food or drink or all food and drink be forbidden to him, the halakhic authorities may broach dissolution by raising the issue of Festivals and Shabbatot. They ask him whether he realized at the time he stated his vow that he would have to uphold it on these festive days as well. At first they said that on those days that he did not intend to include in his vow, that item is permitted, but on all the rest of the days, food and drink are still forbidden by his vow, until Rabbi Akiva came and taught that a vow that is partially dissolved is dissolved entirely.

讻讬爪讚 讗诪专 拽讜谞诐 砖讗讬谞讬 谞讛谞讛 诇讻讜诇讻诐 讛讜转专 讗讞讚 诪讛谉 讛讜转专讜 讻讜诇谉

How so? In the case of one who said to a group of people: I will not benefit from all of you as it is konam for me, if benefit from one of them was permitted for whatever reason, benefit from all of them is permitted.

砖讗讬谞讬 谞讛谞讛 诇讝讛 讜诇讝讛 讛讜转专 讛专讗砖讜谉 讛讜转专讜 讻讜诇谉 讛讜转专 讛讗讞专讜谉 讛讗讞专讜谉 诪讜转专 讜讻讜诇谉 讗住讜专讬谉 讛讜转专 讛讗诪爪注讬 讛讬诪谞讜 讜诇诪讟讛 诪讜转专 讛讬诪谞讜 讜诇诪注诇讛 讗住讜专

However, if one said: I will not benefit from this one and from that one as it is konam for me, then if benefit from the first one was permitted for whatever reason, benefit from all of them is permitted. But if benefit from the last one was permitted, benefit from the last one alone is permitted, but benefit from all the others is forbidden, as the benefit from each is considered to have been prohibited by a separate vow. If benefit from the middle one was permitted, then from him and below, i.e., all those enumerated after him, benefit is permitted; from him and above, i.e., those listed before him, benefit is forbidden.

砖讗谞讬 谞讛谞讛 诇讝讛 拽专讘谉 讜诇讝讛 拽专讘谉 爪专讬讻讬谉 驻转讞 诇讻诇 讗讞讚 讜讗讞讚

The mishna gives another example of interconnected vows: If one stated: I will not benefit from this one, as if he were an offering, and from that one, as if he were an offering, then an extenuation enabling the dissolution of a vow is required for each and every one, as they have the status of separate vows.

拽讜谞诐 讬讬谉 砖讗谞讬 讟讜注诐 砖讛讬讬谉 专注 诇诪注讬讬诐 讗诪专讜 诇讜 讜讛诇讗 讛诪讬讜砖谉 讬驻讛 诇诪注讬讬诐 讛讜转专 讘诪讬讜砖谉 讜诇讗 讘诪讬讜砖谉 讘诇讘讚 讛讜转专 讗诇讗 讘讻诇 讛讬讬谉 拽讜谞诐 讘爪诇 砖讗讬谞讬 讟讜注诐 砖讛讘爪诇 专注 诇诇讘 讗诪专讜 诇讜 讛诇讗 讛讻讜驻专讬 讬驻讛 诇诇讘 讛讜转专 讘讻讜驻专讬 讜诇讗 讘讻讜驻专讬 讘诇讘讚 讛讜转专 讗诇讗 讘讻诇 讛讘爪诇讬诐 诪注砖讛 讛讬讛 讜讛转讬专讜 专讘讬 诪讗讬专 讘讻诇 讛讘爪诇讬诐

The mishna gives another example of a vow that was partially dissolved. If one stated in a vow: Wine is konam for me and I will not taste it, as wine is bad for the intestines, and they said to him: But aged wine is good for the intestines, then the vow is dissolved with regard to aged wine. And not only with regard to aged wine is it dissolved, but with regard to all types of wine, since a vow that has been partially dissolved is entirely dissolved. Likewise, if one stated in a vow: Onions are konam for me and I will not taste them, as onions are bad for the heart, and they said to him: But the kuferi onion is good for the heart, then, in this case too, it is dissolved with regard to kuferi onions, and not only with regard to kuferi onions is it dissolved, but with regard to all types of onions. The mishna relates that an incident of this kind occurred, and Rabbi Meir dissolved the vow with regard to all types of onions.

讙诪壮 讛讜转专 讛讗讞专讜谉 讛讗讞专讜谉 诪讜转专 讜讻讜诇谉 讗住讜专讬谉 诪讗谉 转谞讗

GEMARA: The mishna taught: If benefit from the last one was permitted, benefit from the last one alone is permitted but benefit from all the others is forbidden. If one stated: I will not benefit from this one, as if he were an offering, and from that one, as if he were an offering, then an extenuation enabling the dissolution of a vow is required for each and every one. The Gemara poses a question: Who is the tanna that taught this mishna?

讗诪专 专讘讗 专讘讬 砖诪注讜谉 讛讬讗 讚讗诪专 注讚 砖讬讗诪专 砖讘讜注讛 诇讻诇 讗讞讚 讜讗讞讚

Rava said: It is taught in accordance with the opinion of Rabbi Shimon, who said that one who utters a false oath to several people at once is not liable to bring an offering for each false oath unless he says: An oath, in his oath to each and every one (Shevuot 38a). If he said: An oath, only once, even if he specified each person by saying: Not to you, not to you, it is still considered to be a single oath. Otherwise, it is viewed as one oath. The mishna, which requires a separate extenuation for each person only if he stated: As if he were an offering, with regard to each of them, is in accordance with the opinion of Rabbi Shimon stated with regard to oaths.

拽讜谞诐 讬讬谉 砖讗谞讬 讟讜注诐 讜讻讜壮 讜转讬驻讜拽 诇讬讛 讚讗讬谉 专注 讗诪专 专讘讬 讗讘讗 讜注讜讚 讬驻讛 拽转谞讬

The mishna taught that if one said: Wine is konam for me and I will not taste it, as wine is bad for the intestines, his vow is dissolved, for aged wine is good for the intestines. The Gemara asks: And let him derive that the vow is dissolved from the fact that aged wine is not bad for the intestines. Even if it is not actively good for the intestines, the vow should nevertheless be considered mistaken. Rabbi Abba said: The mishna teaches: And furthermore, it is good. In other words, even if aged wine is merely not harmful to the intestines the vow is dissolved, and they strengthened their claim by pointing out that it is in fact beneficial.

拽讜谞诐 讘爪诇 砖讗谞讬 讟讜注诐 砖讛讘爪诇 讜讻讜壮 讜转讬驻讜拽 诇讬讛 讚讗讬谉 专注 讗诪专 专讘讬 讗讘讗 讜注讜讚 讬驻讛 拽转谞讬

The mishna taught: If one said: Onions are konam for me and I will not taste them, as onions are bad for the heart, his vow is dissolved, for kuferi onions are good for the heart. The Gemara asks: And let him derive that the vow is dissolved from the fact that the kuferi onion is not bad for the heart. Rabbi Abba said: The mishna teaches: And furthermore, it is good. Here too, they added that the kuferi onion is actually good for the heart, but this addition was not needed to justify the dissolution of the vow.

诪转谞讬壮 驻讜转讞讬谉 诇讗讚诐 讘讻讘讜讚 注爪诪讜 讜讘讻讘讜讚 讘谞讬讜 讗讜诪专讬诐 诇讜 讗讬诇讜 讛讬讬转 讬讜讚注 砖诇诪讞专 讗讜诪专讬谉 注诇讬讱 讻讱 讛讬讗 讜讜住转讜 砖诇 驻诇讜谞讬 诪讙专砖 讗转 谞砖讬讜 讜注诇 讘谞讜转讬讱 讬讛讜 讗讜诪专讬谉 讘谞讜转 讙专讜砖讜转 讛谉 诪讛 专讗转讛 讗诪谉 砖诇 讗诇讜 诇讛转讙专砖 讜讗诪专 讗讬诇讜 讛讬讬转讬 讬讜讚注 砖讻谉 诇讗 讛讬讬转讬 谞讜讚专 讛专讬 讝讛 诪讜转专

MISHNA: The halakhic authorities may broach dissolution for a person by raising the issue of his own honor and the honor of his children. For example, if he took a vow that resulted in his needing to divorce his wife, they may say to him: Had you known that tomorrow people will say about you: This is the habit [veset] of so-and-so, that he divorces his wives due to vows, and they will say about your daughters: They are daughters of divorce, or they will ask: What did their mother see to divorce, thereby giving them a bad reputation. And if the man who vowed said: Had I known it was so, I would not have vowed, it is dissolved.

拽讜谞诐 砖讗谞讬 谞讜砖讗 讗转 驻诇讜谞讬转 讻注讜专讛 讜讛专讬 讛讬讗 谞讗讛 砖讞讜专讛 讜讛专讬 讛讬讗 诇讘谞讛 拽爪专讛 讜讛专讬 讛讬讗 讗专讜讻讛 诪讜转专 讘讛 诇讗 诪驻谞讬 砖讛讬讗 讻注讜专讛 讜谞注砖转 谞讗讛 砖讞讜专讛 讜谞注砖转 诇讘谞讛 拽爪专讛 讜谞注砖转 讗专讜讻讛 讗诇讗 砖讛谞讚专 讟注讜转

The mishna continues: If a man said: Marrying ugly so-and-so is konam for me, and she is in fact beautiful, or if, in vowing not to marry her, he called her black, and she is in fact white, or if, in vowing not to marry her, he called her short, and she is in fact tall, he is permitted to her. Not because she was ugly and became beautiful, black and became white, or short and became tall, but rather, because the vow was mistaken from the outset.

讜诪注砖讛 讘讗讞讚 砖谞讚专 诪讘转 讗讞讜转讜 讛谞讬讬讛 讜讛讻谞讬住讜讛 诇讘讬转 专讘讬 讬砖诪注讗诇 讜讬讬驻讜讛 讗诪专 诇讜 专讘讬 讬砖诪注讗诇 讘谞讬 诪讝讜 谞讚专转 讗诪专 诇讜 诇讗讜 讜讛转讬专讛 专讘讬 讬砖诪注讗诇

The Gemara relates: And an incident occurred with regard to one who vowed against deriving benefit from the daughter of his sister, as he did not wish to marry her. And they brought her into the house of Rabbi Yishmael and he beautified her. When she was later brought before the one who took the vow, Rabbi Yishmael said to him: My son, did you vow that you would not derive benefit from this woman? He said to him: No, and Rabbi Yishmael permitted her to him, as he demonstrated that the vow had been made in error.

讘讗讜转讛 砖注讛 讘讻讛 专讘讬 讬砖诪注讗诇 讜讗诪专 讘谞讜转 讬砖专讗诇 谞讗讜转 讛谉 讗诇讗 砖讛注谞讬讜转 诪谞讜讜诇转谉 讜讻砖诪转 专讘讬 讬砖诪注讗诇 讛讬讜 讘谞讜转 讬砖专讗诇 谞讜砖讗讜转 拽讬谞讛 讜讗讜诪专讜转 讘谞讜转 讬砖专讗诇 注诇 专讘讬 讬砖诪注讗诇 讘讻讬谞讛 讜讻谉 讛讜讗 讗讜诪专 讘砖讗讜诇 讘谞讜转 讬砖专讗诇 注诇 砖讗讜诇 讘讻讬谞讛

At that time Rabbi Yishmael wept and said: The daughters of Israel are beautiful, but poverty makes them ugly. And when Rabbi Yishmael died, the daughters of Israel raised a lamentation, saying: Daughters of Israel, weep for Rabbi Yishmael. And it likewise states about Saul, who also concerned himself with the welfare of the daughters of Israel: 鈥淒aughters of Israel, weep over Saul, who clothed you in scarlet with other delights, who put ornaments of gold upon your apparel鈥 (II聽Samuel 1:24).

讙诪壮 诪注砖讛 诇住转讜专 讞住讜专讬 诪讞住专讗 讜讛讻讬 拽转谞讬 专讘讬 讬砖诪注讗诇 讗讜诪专 讗驻讬诇讜 讻注讜专讛 讜谞注砖转 谞讗讛 砖讞讜专讛 讜谞注砖转 诇讘谞讛 拽爪专讛 讜谞注砖转 讗专讜讻讛 诪注砖讛 讘讗讞讚 砖谞讚专 诪讘转 讗讞讜转讜 讜讛讻谞讬住讜讛 诇讘讬转 专讘讬 讬砖诪注讗诇 讜讬讬驻讜讛 讜讻讜壮

GEMARA: The Gemara poses a question: Was an incident cited to contradict what was just taught? It first taught that if she was ugly and was later beautified, the vow is not dissolved, and then the mishna quoted an incident involving Rabbi Yishmael where he did dissolve the vow. The Gemara answers: The mishna is incomplete and this is what it is teaching: Rabbi Yishmael says: Even if she was ugly and became beautiful, black and became white, short and became tall, the vow can be dissolved. An incident occurred with regard to one who vowed against having benefit from the daughter of his sister, as he did not wish to marry her. And they brought her into Rabbi Yishmael鈥檚 house and he beautified her.

转谞讗 砖谉 转讜转讘转 讛讬转讛 诇讛 讜注砖讛 诇讛 专讘讬 讬砖诪注讗诇 砖谉 砖诇 讝讛讘 诪砖诇讜 讻讬 砖讻讬讘 专讘讬 讬砖诪注讗诇 驻转讞 注诇讬讛 讛讛讜讗 住驻讚谞讗 讛讻讬 讘谞讜转 讬砖专讗诇 注诇 专讘讬 讬砖诪注讗诇 讘讻讬谞讛 讛诪诇讘讬砖讻谉 讜讻讜壮

It was taught: She had a false tooth [shen totevet], which disfigured her, and Rabbi Yishmael made her a gold tooth from his own money, thereby beautifying her. When Rabbi Yishmael died, a certain eulogizer began his eulogy about him like this: Daughters of Israel, weep for Rabbi Yishmael, who clothed you.

讛讛讜讗 讚讗诪专 诇讛 诇讚讘讬转讛讜 拽讜谞诐 砖讗讬 讗转 谞讛谞讬转 诇讬 注讚 砖转讟注讬诪讬 转讘砖讬诇讱 诇专讘讬 讬讛讜讚讛 讜诇专讘讬 砖诪注讜谉 专讘讬 讬讛讜讚讛 讟注讬诐 讗诪专 拽诇 讜讞讜诪专 讜诪讛 诇注砖讜转 砖诇讜诐 讘讬谉 讗讬砖 诇讗砖转讜 讗诪专讛 转讜专讛 砖诪讬 砖谞讻转讘 讘拽讚讜砖讛 讬诪讞讛 注诇 讛诪讬诐 讛诪讗专专讬诐 讘住驻拽 讜讗谞讬 注诇 讗讞转 讻诪讛 讜讻诪讛

搂 The Gemara relates: There was a certain person who said to his wife: Benefiting from me is konam for you until you have given Rabbi Yehuda and Rabbi Shimon your cooked food to taste, so they can see for themselves what a bad cook you are. She brought the food to them, and Rabbi Yehuda tasted it, without concern for his honor. He said: This is an a fortiori inference: And what can be seen, that in order to make peace between a man and his wife, the Torah said: My name, that is written in sanctity, shall be blotted out in the waters that curse, as the words written on a scroll, including the name of God, were blotted out during the ceremony of preparing the water that a sota would drink. And this is so even in a case of where it is uncertain if this will bring peace between them, as she may or not be guilty of adultery. I, all the more so, should waive my honor in order to bring peace to this couple.

专讘讬 砖诪注讜谉 诇讗 讟注讬诐 讗诪专 讬诪讜转讜 讻诇 讘谞讬 讗诇诪谞讛 讜讗诇 讬讝讜讝 砖诪注讜谉 诪诪拽讜诪讜 讜注讜讚 讻讬 讛讬讻讬 讚诇讗 诇转专讙诇讬 诇诪讬谞讚专

Conversely, Rabbi Shimon did not taste. He said: Let all the children of the widow die, and Shimon will not budge from his place. In other words, the husband can die and leave his wife a widow and his children orphans, and let them die too, rather than have people belittle the dignity of Torah scholars by taking such vows. And furthermore, there is another reason for my refusal: So that they should not become used to taking vows.

讛讛讜讗 讚讗诪专 诇讚讘讬转讛讜 拽讜谞诐 砖讗讬 讗转 谞讛谞讬转 诇讬 注讚 砖转专讜拽讬 讘讜 讘专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗转转 讜专拽拽 讗诇讘讜砖讬讛 讗诪专 诇讬讛 专讘 讗讞讗 诪讚驻转讬 诇专讘讬谞讗 讜讛讗 讛讗讬 诇讝讬诇讜转讗 拽讗 诪讬讻讜讬谉 讗诪专 诇讬讛 诪讬专拽 注诇 诪谞讬 讚专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讝讬诇讜转讗 专讘转讗 讛讬讗

The Gemara relates: There was a certain person who said to his wife: Benefiting from me is konam for you until you have spat on Rabban Shimon ben Gamliel. She came to Rabban Shimon ben Gamliel and spat on his clothing. Rav A岣 of Difti said to Ravina: But this man intended the humiliation of Rabban Shimon ben Gamliel, which is not achieved by spitting on his clothing. Ravina said to him: Spittle on the clothing of Rabban Shimon ben Gamliel is a great humiliation for him, and she has thereby fulfilled the vow.

讛讛讜讗 讚讗诪专 诇讚讘讬转讛讜 拽讜谞诐 砖讗讬 讗转 谞讛谞讬转 诇讬 注讚 砖转专讗讬 诪讜诐 讬驻讛 砖讘讬讱 诇专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬

The Gemara relates: There was a certain person who said to his wife: Benefiting from me is konam for you until you show some beautiful [yafeh] part of you to Rabbi Yishmael, son of Rabbi Yosei. Rabbi Yishmael attempted to find something beautiful about the woman.

讗诪专 诇讛诐 砖诪讗 专讗砖讛 谞讗讛 讗诪专讜 诇讜 住讙诇讙诇 砖诪讗 砖注专讛 谞讗讛 讚讜诪讛 诇讗谞讬爪讬 驻砖转谉 砖诪讗 注讬谞讬讛 谞讗讜转 讟专讜讟讜转 讛谉 砖诪讗 讗讝谞讬讛 谞讗讜转 讻驻讜诇讜转 讛谉 砖诪讗 讞讜讟诪讛 谞讗讛 讘诇讜诐 讛讜讗 砖诪讗 砖驻转讜转讬讛 谞讗讜转 注讘讜转 讛谉 砖诪讗 爪讜讗专讛 谞讗讛 砖拽讜讟 讛讜讗 砖诪讗 讻专讬住讛 谞讗讛 爪讘讛 讛讜讗 砖诪讗 专讙诇讬讛 谞讗讜转 专讞讘讜转 讻砖诇 讗讜讜讝讗 砖诪讗 砖诪讛 谞讗讛 诇讻诇讜讻讬转 砖诪讛 讗诪专 诇讛谉 讬驻讛 拽讜专讬谉 讗讜转讛 诇讻诇讜讻讬转 砖讛讬讗 诪诇讜讻诇讻转 讘诪讜诪讬谉 讜砖专讬讬讛

He said to his students: Perhaps her head is beautiful? They said to him: It is round [segalgal]. Perhaps her hair is beautiful? They replied: Her hair resembles stalks of flax. Perhaps her eyes are beautiful? They are narrow [terutot]. Perhaps her ears are beautiful? They are double in size. Perhaps her nose is beautiful? It is stubby. Perhaps her lips are beautiful? They are thick. Perhaps her neck is beautiful? It is low and short. Perhaps her stomach is beautiful? It is swollen. Perhaps her legs are beautiful? They are as wide as a goose鈥檚. Perhaps her name is beautiful? Her name is Likhlukhit. He said to them: It is fitting [yafeh] that she is called by the name Likhlukhit, as she is dirty [melukhlekhet] with blemishes, and he permitted her to benefit from her husband, because she did have one beautiful feature, her fitting name.

讛讛讜讗 讘专 讘讘诇 讚住诇讬拽 诇讗专注讗 讚讬砖专讗诇 谞住讬讘 讗讬转转讗 讗诪专 诇讛 讘砖讬诇讬 诇讬 转专讬 讟诇驻讬 讘砖讬诇讛 诇讬讛 转专讬 讟诇驻讬 专转讞 注诇讛 诇诪讞专 讗诪专 诇讛 讘砖讬诇讬 诇讬 讙专讬讜讗 讘砖讬诇讛 诇讬讛 讙专讬讜讗 讗诪专 诇讛 讝讬诇讬 讗讬讬转讬 诇讬 转专讬 讘讜爪讬谞讬 讗讝诇转 讜讗讬讬转讬 诇讬讛 转专讬 砖专讙讬

The Gemara cites another incident: There was a certain Babylonian who went up to Eretz Yisrael and married a woman there. He said to her: Cook two lentils, i.e., some lentils, for me. She cooked exactly two lentils for him. He grew angry with her. On the following day, so that she would not repeat what she had done, he said to her: Cook a se鈥檃 [geriva] for me, intending: A large amount. She cooked an actual se鈥檃 for him, far more than what one person could eat. He said to her: Go and bring me two butzinei, intending small gourds, as butzinei are small gourds in the Aramaic dialect spoken in Babylonia. She went and brought him two lamps [sheraggei], called butzinei in the Aramaic dialect spoken in Eretz Yisrael.

讗诪专 诇讛 讝讬诇讬 转讘专讬 讬转讛讜谉 注诇 专讬砖讗 讚讘讘讗 讛讜讛 讬转讬讘 讘讘讗 讘谉 讘讜讟讗 讗讘讘讗 讜拽讗 讚讗讬谉 讚讬谞讗 讗讝诇转 讜转讘专转 讬转讛讜谉 注诇 专讬砖讬讛 讗诪专 诇讛 诪讛 讛讚讬谉 讚注讘讚转 讗诪专讛 诇讬讛 讻讱 爪讬讜谞讬 讘注诇讬 讗诪专 讗转 注砖讬转 专爪讜谉 讘注诇讬讱 讛诪拽讜诐 讬讜爪讬讗 诪诪讱 砖谞讬 讘谞讬诐 讻讘讘讗 讘谉 讘讜讟讗

In anger, he said to her: Go and break them on the head of the bava, intending the gate, as bava means a gate in the Aramaic dialect spoken in Babylonia. She did not recognize this word. At that time, the Sage Bava ben Buta was sitting as a judge at the gate. She went and broke them on his head, as his name was Bava. He said to her: What is this you have done? She said to him: This is what my husband commanded me to do. He said: You fulfilled your husband鈥檚 desire, may the Omnipresent bring forth from you two sons, corresponding to the two candles, like Bava ben Buta.

讛讚专谉 注诇讱 专讘讬 讗诇讬注讝专

 

诪转谞讬壮 谞注专讛 讛诪讗讜专住讛 讗讘讬讛 讜讘注诇讛 诪驻讬专讬谉 谞讚专讬讛

MISHNA: With regard to a betrothed young woman, her father and her husband together nullify her vows.

  • 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.

  • 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 for the Refuah Shlemah of Naama bat Yael Esther.

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Nedarim 66

The William Davidson Talmud | Powered by Sefaria

Nedarim 66

诇讜诪专 砖讗讬谉 诪拽专注讬谉 砖讟专 讻转讜讘讛

In fact, arrangements are made with creditors. Rather, Rabbi Akiva is saying that they do not tear the document of the marriage contract. Even if in practice he is left with enough to survive on, the debt remains in force, so that when he will have more money, she will be paid in full.

诪转谞讬壮 驻讜转讞讬谉 讘讬诪讬诐 讟讜讘讬诐 讜讘砖讘转讜转 讘专讗砖讜谞讛 讛讬讜 讗讜诪专讬诐 讗讜转谉 讛讬诪讬诐 诪讜转专讬谉 讜砖讗专 讻诇 讛讬诪讬诐 讗住讜专讬谉 注讚 砖讘讗 专讘讬 注拽讬讘讗 讜诇讬诪讚 砖讛谞讚专 砖讛讜转专 诪讻诇诇讜 讛讜转专 讻讜诇讜

MISHNA: If one vowed that certain food or drink or all food and drink be forbidden to him, the halakhic authorities may broach dissolution by raising the issue of Festivals and Shabbatot. They ask him whether he realized at the time he stated his vow that he would have to uphold it on these festive days as well. At first they said that on those days that he did not intend to include in his vow, that item is permitted, but on all the rest of the days, food and drink are still forbidden by his vow, until Rabbi Akiva came and taught that a vow that is partially dissolved is dissolved entirely.

讻讬爪讚 讗诪专 拽讜谞诐 砖讗讬谞讬 谞讛谞讛 诇讻讜诇讻诐 讛讜转专 讗讞讚 诪讛谉 讛讜转专讜 讻讜诇谉

How so? In the case of one who said to a group of people: I will not benefit from all of you as it is konam for me, if benefit from one of them was permitted for whatever reason, benefit from all of them is permitted.

砖讗讬谞讬 谞讛谞讛 诇讝讛 讜诇讝讛 讛讜转专 讛专讗砖讜谉 讛讜转专讜 讻讜诇谉 讛讜转专 讛讗讞专讜谉 讛讗讞专讜谉 诪讜转专 讜讻讜诇谉 讗住讜专讬谉 讛讜转专 讛讗诪爪注讬 讛讬诪谞讜 讜诇诪讟讛 诪讜转专 讛讬诪谞讜 讜诇诪注诇讛 讗住讜专

However, if one said: I will not benefit from this one and from that one as it is konam for me, then if benefit from the first one was permitted for whatever reason, benefit from all of them is permitted. But if benefit from the last one was permitted, benefit from the last one alone is permitted, but benefit from all the others is forbidden, as the benefit from each is considered to have been prohibited by a separate vow. If benefit from the middle one was permitted, then from him and below, i.e., all those enumerated after him, benefit is permitted; from him and above, i.e., those listed before him, benefit is forbidden.

砖讗谞讬 谞讛谞讛 诇讝讛 拽专讘谉 讜诇讝讛 拽专讘谉 爪专讬讻讬谉 驻转讞 诇讻诇 讗讞讚 讜讗讞讚

The mishna gives another example of interconnected vows: If one stated: I will not benefit from this one, as if he were an offering, and from that one, as if he were an offering, then an extenuation enabling the dissolution of a vow is required for each and every one, as they have the status of separate vows.

拽讜谞诐 讬讬谉 砖讗谞讬 讟讜注诐 砖讛讬讬谉 专注 诇诪注讬讬诐 讗诪专讜 诇讜 讜讛诇讗 讛诪讬讜砖谉 讬驻讛 诇诪注讬讬诐 讛讜转专 讘诪讬讜砖谉 讜诇讗 讘诪讬讜砖谉 讘诇讘讚 讛讜转专 讗诇讗 讘讻诇 讛讬讬谉 拽讜谞诐 讘爪诇 砖讗讬谞讬 讟讜注诐 砖讛讘爪诇 专注 诇诇讘 讗诪专讜 诇讜 讛诇讗 讛讻讜驻专讬 讬驻讛 诇诇讘 讛讜转专 讘讻讜驻专讬 讜诇讗 讘讻讜驻专讬 讘诇讘讚 讛讜转专 讗诇讗 讘讻诇 讛讘爪诇讬诐 诪注砖讛 讛讬讛 讜讛转讬专讜 专讘讬 诪讗讬专 讘讻诇 讛讘爪诇讬诐

The mishna gives another example of a vow that was partially dissolved. If one stated in a vow: Wine is konam for me and I will not taste it, as wine is bad for the intestines, and they said to him: But aged wine is good for the intestines, then the vow is dissolved with regard to aged wine. And not only with regard to aged wine is it dissolved, but with regard to all types of wine, since a vow that has been partially dissolved is entirely dissolved. Likewise, if one stated in a vow: Onions are konam for me and I will not taste them, as onions are bad for the heart, and they said to him: But the kuferi onion is good for the heart, then, in this case too, it is dissolved with regard to kuferi onions, and not only with regard to kuferi onions is it dissolved, but with regard to all types of onions. The mishna relates that an incident of this kind occurred, and Rabbi Meir dissolved the vow with regard to all types of onions.

讙诪壮 讛讜转专 讛讗讞专讜谉 讛讗讞专讜谉 诪讜转专 讜讻讜诇谉 讗住讜专讬谉 诪讗谉 转谞讗

GEMARA: The mishna taught: If benefit from the last one was permitted, benefit from the last one alone is permitted but benefit from all the others is forbidden. If one stated: I will not benefit from this one, as if he were an offering, and from that one, as if he were an offering, then an extenuation enabling the dissolution of a vow is required for each and every one. The Gemara poses a question: Who is the tanna that taught this mishna?

讗诪专 专讘讗 专讘讬 砖诪注讜谉 讛讬讗 讚讗诪专 注讚 砖讬讗诪专 砖讘讜注讛 诇讻诇 讗讞讚 讜讗讞讚

Rava said: It is taught in accordance with the opinion of Rabbi Shimon, who said that one who utters a false oath to several people at once is not liable to bring an offering for each false oath unless he says: An oath, in his oath to each and every one (Shevuot 38a). If he said: An oath, only once, even if he specified each person by saying: Not to you, not to you, it is still considered to be a single oath. Otherwise, it is viewed as one oath. The mishna, which requires a separate extenuation for each person only if he stated: As if he were an offering, with regard to each of them, is in accordance with the opinion of Rabbi Shimon stated with regard to oaths.

拽讜谞诐 讬讬谉 砖讗谞讬 讟讜注诐 讜讻讜壮 讜转讬驻讜拽 诇讬讛 讚讗讬谉 专注 讗诪专 专讘讬 讗讘讗 讜注讜讚 讬驻讛 拽转谞讬

The mishna taught that if one said: Wine is konam for me and I will not taste it, as wine is bad for the intestines, his vow is dissolved, for aged wine is good for the intestines. The Gemara asks: And let him derive that the vow is dissolved from the fact that aged wine is not bad for the intestines. Even if it is not actively good for the intestines, the vow should nevertheless be considered mistaken. Rabbi Abba said: The mishna teaches: And furthermore, it is good. In other words, even if aged wine is merely not harmful to the intestines the vow is dissolved, and they strengthened their claim by pointing out that it is in fact beneficial.

拽讜谞诐 讘爪诇 砖讗谞讬 讟讜注诐 砖讛讘爪诇 讜讻讜壮 讜转讬驻讜拽 诇讬讛 讚讗讬谉 专注 讗诪专 专讘讬 讗讘讗 讜注讜讚 讬驻讛 拽转谞讬

The mishna taught: If one said: Onions are konam for me and I will not taste them, as onions are bad for the heart, his vow is dissolved, for kuferi onions are good for the heart. The Gemara asks: And let him derive that the vow is dissolved from the fact that the kuferi onion is not bad for the heart. Rabbi Abba said: The mishna teaches: And furthermore, it is good. Here too, they added that the kuferi onion is actually good for the heart, but this addition was not needed to justify the dissolution of the vow.

诪转谞讬壮 驻讜转讞讬谉 诇讗讚诐 讘讻讘讜讚 注爪诪讜 讜讘讻讘讜讚 讘谞讬讜 讗讜诪专讬诐 诇讜 讗讬诇讜 讛讬讬转 讬讜讚注 砖诇诪讞专 讗讜诪专讬谉 注诇讬讱 讻讱 讛讬讗 讜讜住转讜 砖诇 驻诇讜谞讬 诪讙专砖 讗转 谞砖讬讜 讜注诇 讘谞讜转讬讱 讬讛讜 讗讜诪专讬谉 讘谞讜转 讙专讜砖讜转 讛谉 诪讛 专讗转讛 讗诪谉 砖诇 讗诇讜 诇讛转讙专砖 讜讗诪专 讗讬诇讜 讛讬讬转讬 讬讜讚注 砖讻谉 诇讗 讛讬讬转讬 谞讜讚专 讛专讬 讝讛 诪讜转专

MISHNA: The halakhic authorities may broach dissolution for a person by raising the issue of his own honor and the honor of his children. For example, if he took a vow that resulted in his needing to divorce his wife, they may say to him: Had you known that tomorrow people will say about you: This is the habit [veset] of so-and-so, that he divorces his wives due to vows, and they will say about your daughters: They are daughters of divorce, or they will ask: What did their mother see to divorce, thereby giving them a bad reputation. And if the man who vowed said: Had I known it was so, I would not have vowed, it is dissolved.

拽讜谞诐 砖讗谞讬 谞讜砖讗 讗转 驻诇讜谞讬转 讻注讜专讛 讜讛专讬 讛讬讗 谞讗讛 砖讞讜专讛 讜讛专讬 讛讬讗 诇讘谞讛 拽爪专讛 讜讛专讬 讛讬讗 讗专讜讻讛 诪讜转专 讘讛 诇讗 诪驻谞讬 砖讛讬讗 讻注讜专讛 讜谞注砖转 谞讗讛 砖讞讜专讛 讜谞注砖转 诇讘谞讛 拽爪专讛 讜谞注砖转 讗专讜讻讛 讗诇讗 砖讛谞讚专 讟注讜转

The mishna continues: If a man said: Marrying ugly so-and-so is konam for me, and she is in fact beautiful, or if, in vowing not to marry her, he called her black, and she is in fact white, or if, in vowing not to marry her, he called her short, and she is in fact tall, he is permitted to her. Not because she was ugly and became beautiful, black and became white, or short and became tall, but rather, because the vow was mistaken from the outset.

讜诪注砖讛 讘讗讞讚 砖谞讚专 诪讘转 讗讞讜转讜 讛谞讬讬讛 讜讛讻谞讬住讜讛 诇讘讬转 专讘讬 讬砖诪注讗诇 讜讬讬驻讜讛 讗诪专 诇讜 专讘讬 讬砖诪注讗诇 讘谞讬 诪讝讜 谞讚专转 讗诪专 诇讜 诇讗讜 讜讛转讬专讛 专讘讬 讬砖诪注讗诇

The Gemara relates: And an incident occurred with regard to one who vowed against deriving benefit from the daughter of his sister, as he did not wish to marry her. And they brought her into the house of Rabbi Yishmael and he beautified her. When she was later brought before the one who took the vow, Rabbi Yishmael said to him: My son, did you vow that you would not derive benefit from this woman? He said to him: No, and Rabbi Yishmael permitted her to him, as he demonstrated that the vow had been made in error.

讘讗讜转讛 砖注讛 讘讻讛 专讘讬 讬砖诪注讗诇 讜讗诪专 讘谞讜转 讬砖专讗诇 谞讗讜转 讛谉 讗诇讗 砖讛注谞讬讜转 诪谞讜讜诇转谉 讜讻砖诪转 专讘讬 讬砖诪注讗诇 讛讬讜 讘谞讜转 讬砖专讗诇 谞讜砖讗讜转 拽讬谞讛 讜讗讜诪专讜转 讘谞讜转 讬砖专讗诇 注诇 专讘讬 讬砖诪注讗诇 讘讻讬谞讛 讜讻谉 讛讜讗 讗讜诪专 讘砖讗讜诇 讘谞讜转 讬砖专讗诇 注诇 砖讗讜诇 讘讻讬谞讛

At that time Rabbi Yishmael wept and said: The daughters of Israel are beautiful, but poverty makes them ugly. And when Rabbi Yishmael died, the daughters of Israel raised a lamentation, saying: Daughters of Israel, weep for Rabbi Yishmael. And it likewise states about Saul, who also concerned himself with the welfare of the daughters of Israel: 鈥淒aughters of Israel, weep over Saul, who clothed you in scarlet with other delights, who put ornaments of gold upon your apparel鈥 (II聽Samuel 1:24).

讙诪壮 诪注砖讛 诇住转讜专 讞住讜专讬 诪讞住专讗 讜讛讻讬 拽转谞讬 专讘讬 讬砖诪注讗诇 讗讜诪专 讗驻讬诇讜 讻注讜专讛 讜谞注砖转 谞讗讛 砖讞讜专讛 讜谞注砖转 诇讘谞讛 拽爪专讛 讜谞注砖转 讗专讜讻讛 诪注砖讛 讘讗讞讚 砖谞讚专 诪讘转 讗讞讜转讜 讜讛讻谞讬住讜讛 诇讘讬转 专讘讬 讬砖诪注讗诇 讜讬讬驻讜讛 讜讻讜壮

GEMARA: The Gemara poses a question: Was an incident cited to contradict what was just taught? It first taught that if she was ugly and was later beautified, the vow is not dissolved, and then the mishna quoted an incident involving Rabbi Yishmael where he did dissolve the vow. The Gemara answers: The mishna is incomplete and this is what it is teaching: Rabbi Yishmael says: Even if she was ugly and became beautiful, black and became white, short and became tall, the vow can be dissolved. An incident occurred with regard to one who vowed against having benefit from the daughter of his sister, as he did not wish to marry her. And they brought her into Rabbi Yishmael鈥檚 house and he beautified her.

转谞讗 砖谉 转讜转讘转 讛讬转讛 诇讛 讜注砖讛 诇讛 专讘讬 讬砖诪注讗诇 砖谉 砖诇 讝讛讘 诪砖诇讜 讻讬 砖讻讬讘 专讘讬 讬砖诪注讗诇 驻转讞 注诇讬讛 讛讛讜讗 住驻讚谞讗 讛讻讬 讘谞讜转 讬砖专讗诇 注诇 专讘讬 讬砖诪注讗诇 讘讻讬谞讛 讛诪诇讘讬砖讻谉 讜讻讜壮

It was taught: She had a false tooth [shen totevet], which disfigured her, and Rabbi Yishmael made her a gold tooth from his own money, thereby beautifying her. When Rabbi Yishmael died, a certain eulogizer began his eulogy about him like this: Daughters of Israel, weep for Rabbi Yishmael, who clothed you.

讛讛讜讗 讚讗诪专 诇讛 诇讚讘讬转讛讜 拽讜谞诐 砖讗讬 讗转 谞讛谞讬转 诇讬 注讚 砖转讟注讬诪讬 转讘砖讬诇讱 诇专讘讬 讬讛讜讚讛 讜诇专讘讬 砖诪注讜谉 专讘讬 讬讛讜讚讛 讟注讬诐 讗诪专 拽诇 讜讞讜诪专 讜诪讛 诇注砖讜转 砖诇讜诐 讘讬谉 讗讬砖 诇讗砖转讜 讗诪专讛 转讜专讛 砖诪讬 砖谞讻转讘 讘拽讚讜砖讛 讬诪讞讛 注诇 讛诪讬诐 讛诪讗专专讬诐 讘住驻拽 讜讗谞讬 注诇 讗讞转 讻诪讛 讜讻诪讛

搂 The Gemara relates: There was a certain person who said to his wife: Benefiting from me is konam for you until you have given Rabbi Yehuda and Rabbi Shimon your cooked food to taste, so they can see for themselves what a bad cook you are. She brought the food to them, and Rabbi Yehuda tasted it, without concern for his honor. He said: This is an a fortiori inference: And what can be seen, that in order to make peace between a man and his wife, the Torah said: My name, that is written in sanctity, shall be blotted out in the waters that curse, as the words written on a scroll, including the name of God, were blotted out during the ceremony of preparing the water that a sota would drink. And this is so even in a case of where it is uncertain if this will bring peace between them, as she may or not be guilty of adultery. I, all the more so, should waive my honor in order to bring peace to this couple.

专讘讬 砖诪注讜谉 诇讗 讟注讬诐 讗诪专 讬诪讜转讜 讻诇 讘谞讬 讗诇诪谞讛 讜讗诇 讬讝讜讝 砖诪注讜谉 诪诪拽讜诪讜 讜注讜讚 讻讬 讛讬讻讬 讚诇讗 诇转专讙诇讬 诇诪讬谞讚专

Conversely, Rabbi Shimon did not taste. He said: Let all the children of the widow die, and Shimon will not budge from his place. In other words, the husband can die and leave his wife a widow and his children orphans, and let them die too, rather than have people belittle the dignity of Torah scholars by taking such vows. And furthermore, there is another reason for my refusal: So that they should not become used to taking vows.

讛讛讜讗 讚讗诪专 诇讚讘讬转讛讜 拽讜谞诐 砖讗讬 讗转 谞讛谞讬转 诇讬 注讚 砖转专讜拽讬 讘讜 讘专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗转转 讜专拽拽 讗诇讘讜砖讬讛 讗诪专 诇讬讛 专讘 讗讞讗 诪讚驻转讬 诇专讘讬谞讗 讜讛讗 讛讗讬 诇讝讬诇讜转讗 拽讗 诪讬讻讜讬谉 讗诪专 诇讬讛 诪讬专拽 注诇 诪谞讬 讚专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讝讬诇讜转讗 专讘转讗 讛讬讗

The Gemara relates: There was a certain person who said to his wife: Benefiting from me is konam for you until you have spat on Rabban Shimon ben Gamliel. She came to Rabban Shimon ben Gamliel and spat on his clothing. Rav A岣 of Difti said to Ravina: But this man intended the humiliation of Rabban Shimon ben Gamliel, which is not achieved by spitting on his clothing. Ravina said to him: Spittle on the clothing of Rabban Shimon ben Gamliel is a great humiliation for him, and she has thereby fulfilled the vow.

讛讛讜讗 讚讗诪专 诇讚讘讬转讛讜 拽讜谞诐 砖讗讬 讗转 谞讛谞讬转 诇讬 注讚 砖转专讗讬 诪讜诐 讬驻讛 砖讘讬讱 诇专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬

The Gemara relates: There was a certain person who said to his wife: Benefiting from me is konam for you until you show some beautiful [yafeh] part of you to Rabbi Yishmael, son of Rabbi Yosei. Rabbi Yishmael attempted to find something beautiful about the woman.

讗诪专 诇讛诐 砖诪讗 专讗砖讛 谞讗讛 讗诪专讜 诇讜 住讙诇讙诇 砖诪讗 砖注专讛 谞讗讛 讚讜诪讛 诇讗谞讬爪讬 驻砖转谉 砖诪讗 注讬谞讬讛 谞讗讜转 讟专讜讟讜转 讛谉 砖诪讗 讗讝谞讬讛 谞讗讜转 讻驻讜诇讜转 讛谉 砖诪讗 讞讜讟诪讛 谞讗讛 讘诇讜诐 讛讜讗 砖诪讗 砖驻转讜转讬讛 谞讗讜转 注讘讜转 讛谉 砖诪讗 爪讜讗专讛 谞讗讛 砖拽讜讟 讛讜讗 砖诪讗 讻专讬住讛 谞讗讛 爪讘讛 讛讜讗 砖诪讗 专讙诇讬讛 谞讗讜转 专讞讘讜转 讻砖诇 讗讜讜讝讗 砖诪讗 砖诪讛 谞讗讛 诇讻诇讜讻讬转 砖诪讛 讗诪专 诇讛谉 讬驻讛 拽讜专讬谉 讗讜转讛 诇讻诇讜讻讬转 砖讛讬讗 诪诇讜讻诇讻转 讘诪讜诪讬谉 讜砖专讬讬讛

He said to his students: Perhaps her head is beautiful? They said to him: It is round [segalgal]. Perhaps her hair is beautiful? They replied: Her hair resembles stalks of flax. Perhaps her eyes are beautiful? They are narrow [terutot]. Perhaps her ears are beautiful? They are double in size. Perhaps her nose is beautiful? It is stubby. Perhaps her lips are beautiful? They are thick. Perhaps her neck is beautiful? It is low and short. Perhaps her stomach is beautiful? It is swollen. Perhaps her legs are beautiful? They are as wide as a goose鈥檚. Perhaps her name is beautiful? Her name is Likhlukhit. He said to them: It is fitting [yafeh] that she is called by the name Likhlukhit, as she is dirty [melukhlekhet] with blemishes, and he permitted her to benefit from her husband, because she did have one beautiful feature, her fitting name.

讛讛讜讗 讘专 讘讘诇 讚住诇讬拽 诇讗专注讗 讚讬砖专讗诇 谞住讬讘 讗讬转转讗 讗诪专 诇讛 讘砖讬诇讬 诇讬 转专讬 讟诇驻讬 讘砖讬诇讛 诇讬讛 转专讬 讟诇驻讬 专转讞 注诇讛 诇诪讞专 讗诪专 诇讛 讘砖讬诇讬 诇讬 讙专讬讜讗 讘砖讬诇讛 诇讬讛 讙专讬讜讗 讗诪专 诇讛 讝讬诇讬 讗讬讬转讬 诇讬 转专讬 讘讜爪讬谞讬 讗讝诇转 讜讗讬讬转讬 诇讬讛 转专讬 砖专讙讬

The Gemara cites another incident: There was a certain Babylonian who went up to Eretz Yisrael and married a woman there. He said to her: Cook two lentils, i.e., some lentils, for me. She cooked exactly two lentils for him. He grew angry with her. On the following day, so that she would not repeat what she had done, he said to her: Cook a se鈥檃 [geriva] for me, intending: A large amount. She cooked an actual se鈥檃 for him, far more than what one person could eat. He said to her: Go and bring me two butzinei, intending small gourds, as butzinei are small gourds in the Aramaic dialect spoken in Babylonia. She went and brought him two lamps [sheraggei], called butzinei in the Aramaic dialect spoken in Eretz Yisrael.

讗诪专 诇讛 讝讬诇讬 转讘专讬 讬转讛讜谉 注诇 专讬砖讗 讚讘讘讗 讛讜讛 讬转讬讘 讘讘讗 讘谉 讘讜讟讗 讗讘讘讗 讜拽讗 讚讗讬谉 讚讬谞讗 讗讝诇转 讜转讘专转 讬转讛讜谉 注诇 专讬砖讬讛 讗诪专 诇讛 诪讛 讛讚讬谉 讚注讘讚转 讗诪专讛 诇讬讛 讻讱 爪讬讜谞讬 讘注诇讬 讗诪专 讗转 注砖讬转 专爪讜谉 讘注诇讬讱 讛诪拽讜诐 讬讜爪讬讗 诪诪讱 砖谞讬 讘谞讬诐 讻讘讘讗 讘谉 讘讜讟讗

In anger, he said to her: Go and break them on the head of the bava, intending the gate, as bava means a gate in the Aramaic dialect spoken in Babylonia. She did not recognize this word. At that time, the Sage Bava ben Buta was sitting as a judge at the gate. She went and broke them on his head, as his name was Bava. He said to her: What is this you have done? She said to him: This is what my husband commanded me to do. He said: You fulfilled your husband鈥檚 desire, may the Omnipresent bring forth from you two sons, corresponding to the two candles, like Bava ben Buta.

讛讚专谉 注诇讱 专讘讬 讗诇讬注讝专

 

诪转谞讬壮 谞注专讛 讛诪讗讜专住讛 讗讘讬讛 讜讘注诇讛 诪驻讬专讬谉 谞讚专讬讛

MISHNA: With regard to a betrothed young woman, her father and her husband together nullify her vows.

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