Today's Daf Yomi
January 9, 2023 | ט״ז בטבת תשפ״ג
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This month's learning is sponsored by Leah Goldford in loving memory of her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.
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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.
Nedarim 76
Today’s daf is sponsored by Hannah Hason for a refuah shleima of Rhonda Cohen, Rachel Devora bat Elka.
Today’s daf is sponsored by Aylit Schultz Scharf in honor of her daughter Elisheva Mazal Scharf for being her daf yomi partner for the last 3 years. “Sheva, you inspired me to get started and continue to inspire me Abba and I are so proud of you!”
The Gemara rejects the third answer given to whether Rabbi Eliezer meant that a husband can nullify his wife’s vows in advance so that they don’t even take effect at all or take effect for a moment and are then nullified. A fourth attempt to answer the question is brought and is successful. A difficulty is raised against the rabbi’s position as the rabbi’s disagreed with Rabbi Eliezer’s kal vachomer, but they themselves make a similar type of kal vachomer in a case of a man being able to sell his daughter to be a maidservant. The issue is resolved as the logical argument is trumped by a derivation from the verse in the Torah comparing the ratification of vows to the nullification of vows. Nullification of vows by the husband or the father must be done on the day they hear. How is a day defined? Does it end at nightfall or is it twenty-four hours? This is a subject of debate. From which verses does each side derive their opinion? How does each understand the verse the other one uses to prove their position? According to which position do we rule? The Gemara tells of the behavior of two rabbis. However, there are different interpretations regarding what these actions were and what was their significance. Some hold that these rabbis thought regret was sufficient grounds for annuling vows. Others connect it to the opinion of a husband having 24 hours to nullify his wife’s vows.
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אימא סיפא אמרו לו לרבי אליעזר אם מטבילין כלי טמא ליטהר יטבילו כלי לכשיטמא ליטהר שמע מינה חיילין
The Gemara rejects this conclusion and refers back to the baraita. Say the latter clause of that baraita: They said to Rabbi Eliezer: If one immerses an impure vessel to purify it, shall one immerse a vessel in advance so that when it will become impure it will then be purified? Learn from this clause of the baraita that according to Rabbi Eliezer, vows nullified preemptively take effect momentarily and are then immediately nullified. The Rabbis’ objection is that according to Rabbi Eliezer, prior immersion should purify an item that momentarily became impure.
אמרי רבנן לא קיימי להון בטעמיה דרבי אליעזר והכי קאמרי ליה מאי סבירא לך אי סבירא לך דחיילין ובטלין תהוי כלי תיובתך אי לא סבירא לך דחיילין תהוי מקוה תיובתך
The Gemara rejects this conclusion: One could say that the Rabbis could not determine the reasoning of Rabbi Eliezer, and this is what they said to him: What do you hold? If you hold that preemptively nullified vows take effect momentarily and are then nullified, then the example of a vessel will be your refutation, i.e., will serve to refute your opinion. If you do not hold that they take effect, but rather that they do not take effect at all, then the example of a ritual bath will be your refutation.
תא שמע אמר להם רבי אליעזר ומה זרעים טמאים כיון שזרען בקרקע טהורין זרועין ועומדים לא כל שכן שמע מינה לא חיילין
Come and hear: Rabbi Eliezer said to them: And just as ritually impure seeds, once one has sown them in the ground, become pure, then with regard to those which are already sown and then come into contact with impurity, should they not all the more so be pure? Similarly, vows that have been preemptively nullified should be nullified, since a husband can nullify vows after they have been taken. Learn from this baraita that according to Rabbi Eliezer preemptively nullified vows do not take effect at all, just as seeds that were already sown do not become impure at all.
ורבנן לא דרשי קל וחומר והא תניא יכול ימכור אדם את בתו כשהיא נערה אמרת קל וחומר מכורה כבר יוצאה אינה מכורה אינו דין שלא תימכר
The Gemara comments: And the Rabbis, do they not teach halakhot based upon an a fortiori inference of this sort? But isn’t it taught in a baraita: Can a person sell his daughter as a maidservant when she is a young woman? You can say an a fortiori inference to show that he cannot: A maidservant who was already sold goes free upon becoming a young woman; with regard to one who has not been sold, is it not logical that she cannot be sold once she already is a young woman? This baraita shows that the Rabbis do utilize similar a fortiori inferences.
אין בעלמא דרשי קל וחומר ושאני הכא דאמר קרא אישה יקימנו ואישה יפרנו את שבא לכלל הקם בא לכלל הפר את שלא בא לכלל הקם לא בא לכלל הפר
The Gemara answers: Yes, generally they do teach halakhot based upon an a fortiori inference of this type, but here it is different, as the verse states: “Her husband may ratify it, or her husband may nullify it” (Numbers 30:14). The Rabbis interpret this to mean: That which has become eligible for ratification, i.e., a vow that she has already taken, has become eligible for nullification. However, that which has not become eligible for ratification, i.e., a vow she has not yet taken, has not become eligible for nullification.
מתני׳ הפרת נדרים כל היום יש בדבר להקל ולהחמיר
MISHNA: The nullification of vows can be performed all day on the day on which the vow was heard. There is in this matter both a leniency, extending the nullification period, and a stricture, curtailing that period.
כיצד נדרה בלילי שבת יפר בלילי שבת וביום השבת עד שתחשך נדרה עם חשכה מפר עד שלא תחשך שאם חשכה ולא הפר אינו יכול להפר
How so? If a woman took a vow on Shabbat evening, her father or husband can nullify the vow on Shabbat evening, and on Shabbat day until dark. This is an example of extending the nullification period. However, if she took a vow with nightfall approaching, her father or husband can nullify the vow only until nightfall, since, if it became dark and he had not yet nullified her vow, he cannot nullify it anymore. This is an example of a curtailed nullification period.
גמ׳ תניא הפרת נדרים כל היום רבי יוסי ברבי יהודה ורבי אלעזר ברבי שמעון אמרו מעת לעת מאי טעמא דתנא קמא אמר קרא ביום שמעו
GEMARA: It is taught in a baraita: The nullification of vows can be performed all day on the day on which the vow was heard. Rabbi Yosei, son of Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Shimon, said: A vow can be nullified for a twenty-four-hour period from the time it was heard. The Gemara asks: What is the reason for the opinion of the first tanna? The Gemara answers: Since the verse states: “But if her husband make them null and void on the day that he hears them” (Numbers 30:13), he derives that the husband can nullify his wife’s vow only until the end of the day on which he hears the vow.
ורבנן מאי טעמייהו דכתיב מיום אל יום
The Gemara asks: And with regard to the Rabbis, Rabbi Yosei, son of Rabbi Yehuda, and Rabbi Eliezer, son of Rabbi Shimon, what is their reason? The Gemara answers: It is written: “From day to day” (Numbers 30:15), which indicates that a vow can be nullified from a particular hour on one day until the same hour on the following day.
ולתנא קמא הא כתיב מיום אל יום איצטריך דאי ביום שמעו הוה אמינא ביממא אין בליליא לא כתיב מיום אל יום
The Gemara asks: And according to the first tanna, isn’t it written: “From day to day”? The Gemara answers: That verse is necessary, as if it had said only “on the day that he hears them,” I would say that during the day, yes, he can nullify vows, but at night he is not able to. Therefore, it is written: “From day to day,” to teach that nullification can be performed even between one day and the next, i.e., night.
ולמאן דאמר מיום אל יום הא כתיב ביום שמעו איצטריך דאי כתיב מיום אל יום הוה אמינא מחד בשבא לחד בשבא ליפר לה כתיב ביום שמעו
The Gemara asks: And according to the one who said that “from day to day” indicates a twenty-four-hour period for nullification, isn’t it written: “On the day that he hears them?” The Gemara explains here, too: That verse was necessary, as if it had written only “from day to day,” I would say that he can nullify a vow for her until the same day in the following week, i.e., he can nullify her vow during the entire period from one Sunday to the next Sunday. Therefore, it is written: “On the day that he hears them” to teach that nullification is limited to a period of a single day of twenty-four hours.
אמר רבי שמעון בן פזי אמר רבי יהושע בן לוי אין הלכה כאותו הזוג לוי סבר למיעבד כהני תנאי אמר ליה רב הכי אמר חביבי אין הלכה כאותו הזוג
Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said: The halakha is not in accordance with that pair [zug], Rabbi Yosei, son of Rabbi Yehuda, and Rabbi Eliezer, son of Rabbi Shimon, who hold that one has an entire twenty-four-hour period to nullify vows. Rather, one can nullify only on that day, as stated in the mishna. The Gemara relates: Levi thought to act in accordance with the opinion of those two tanna’im. Rav said to him: So said my uncle [ḥavivi], Rabbi Ḥiyya: The halakha is not in accordance with that pair.
חייא בר רב שדי גירא ובדיק רבה בר רב הונא יתיב וקאים
The Gemara relates that when a case of dissolving a vow was brought before Ḥiyya bar Rav, he would shoot an arrow [gira] and examine the vow at the same time. In other words, he would not examine the case in great depth, but would immediately dissolve it. Similarly, Rabba bar Rav Huna would sit to review the vow and stand immediately, without conducting a comprehensive examination.
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This month's learning is sponsored by Leah Goldford in loving memory of her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.
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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.
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Nedarim 76
The William Davidson Talmud | Powered by Sefaria
אימא סיפא אמרו לו לרבי אליעזר אם מטבילין כלי טמא ליטהר יטבילו כלי לכשיטמא ליטהר שמע מינה חיילין
The Gemara rejects this conclusion and refers back to the baraita. Say the latter clause of that baraita: They said to Rabbi Eliezer: If one immerses an impure vessel to purify it, shall one immerse a vessel in advance so that when it will become impure it will then be purified? Learn from this clause of the baraita that according to Rabbi Eliezer, vows nullified preemptively take effect momentarily and are then immediately nullified. The Rabbis’ objection is that according to Rabbi Eliezer, prior immersion should purify an item that momentarily became impure.
אמרי רבנן לא קיימי להון בטעמיה דרבי אליעזר והכי קאמרי ליה מאי סבירא לך אי סבירא לך דחיילין ובטלין תהוי כלי תיובתך אי לא סבירא לך דחיילין תהוי מקוה תיובתך
The Gemara rejects this conclusion: One could say that the Rabbis could not determine the reasoning of Rabbi Eliezer, and this is what they said to him: What do you hold? If you hold that preemptively nullified vows take effect momentarily and are then nullified, then the example of a vessel will be your refutation, i.e., will serve to refute your opinion. If you do not hold that they take effect, but rather that they do not take effect at all, then the example of a ritual bath will be your refutation.
תא שמע אמר להם רבי אליעזר ומה זרעים טמאים כיון שזרען בקרקע טהורין זרועין ועומדים לא כל שכן שמע מינה לא חיילין
Come and hear: Rabbi Eliezer said to them: And just as ritually impure seeds, once one has sown them in the ground, become pure, then with regard to those which are already sown and then come into contact with impurity, should they not all the more so be pure? Similarly, vows that have been preemptively nullified should be nullified, since a husband can nullify vows after they have been taken. Learn from this baraita that according to Rabbi Eliezer preemptively nullified vows do not take effect at all, just as seeds that were already sown do not become impure at all.
ורבנן לא דרשי קל וחומר והא תניא יכול ימכור אדם את בתו כשהיא נערה אמרת קל וחומר מכורה כבר יוצאה אינה מכורה אינו דין שלא תימכר
The Gemara comments: And the Rabbis, do they not teach halakhot based upon an a fortiori inference of this sort? But isn’t it taught in a baraita: Can a person sell his daughter as a maidservant when she is a young woman? You can say an a fortiori inference to show that he cannot: A maidservant who was already sold goes free upon becoming a young woman; with regard to one who has not been sold, is it not logical that she cannot be sold once she already is a young woman? This baraita shows that the Rabbis do utilize similar a fortiori inferences.
אין בעלמא דרשי קל וחומר ושאני הכא דאמר קרא אישה יקימנו ואישה יפרנו את שבא לכלל הקם בא לכלל הפר את שלא בא לכלל הקם לא בא לכלל הפר
The Gemara answers: Yes, generally they do teach halakhot based upon an a fortiori inference of this type, but here it is different, as the verse states: “Her husband may ratify it, or her husband may nullify it” (Numbers 30:14). The Rabbis interpret this to mean: That which has become eligible for ratification, i.e., a vow that she has already taken, has become eligible for nullification. However, that which has not become eligible for ratification, i.e., a vow she has not yet taken, has not become eligible for nullification.
מתני׳ הפרת נדרים כל היום יש בדבר להקל ולהחמיר
MISHNA: The nullification of vows can be performed all day on the day on which the vow was heard. There is in this matter both a leniency, extending the nullification period, and a stricture, curtailing that period.
כיצד נדרה בלילי שבת יפר בלילי שבת וביום השבת עד שתחשך נדרה עם חשכה מפר עד שלא תחשך שאם חשכה ולא הפר אינו יכול להפר
How so? If a woman took a vow on Shabbat evening, her father or husband can nullify the vow on Shabbat evening, and on Shabbat day until dark. This is an example of extending the nullification period. However, if she took a vow with nightfall approaching, her father or husband can nullify the vow only until nightfall, since, if it became dark and he had not yet nullified her vow, he cannot nullify it anymore. This is an example of a curtailed nullification period.
גמ׳ תניא הפרת נדרים כל היום רבי יוסי ברבי יהודה ורבי אלעזר ברבי שמעון אמרו מעת לעת מאי טעמא דתנא קמא אמר קרא ביום שמעו
GEMARA: It is taught in a baraita: The nullification of vows can be performed all day on the day on which the vow was heard. Rabbi Yosei, son of Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Shimon, said: A vow can be nullified for a twenty-four-hour period from the time it was heard. The Gemara asks: What is the reason for the opinion of the first tanna? The Gemara answers: Since the verse states: “But if her husband make them null and void on the day that he hears them” (Numbers 30:13), he derives that the husband can nullify his wife’s vow only until the end of the day on which he hears the vow.
ורבנן מאי טעמייהו דכתיב מיום אל יום
The Gemara asks: And with regard to the Rabbis, Rabbi Yosei, son of Rabbi Yehuda, and Rabbi Eliezer, son of Rabbi Shimon, what is their reason? The Gemara answers: It is written: “From day to day” (Numbers 30:15), which indicates that a vow can be nullified from a particular hour on one day until the same hour on the following day.
ולתנא קמא הא כתיב מיום אל יום איצטריך דאי ביום שמעו הוה אמינא ביממא אין בליליא לא כתיב מיום אל יום
The Gemara asks: And according to the first tanna, isn’t it written: “From day to day”? The Gemara answers: That verse is necessary, as if it had said only “on the day that he hears them,” I would say that during the day, yes, he can nullify vows, but at night he is not able to. Therefore, it is written: “From day to day,” to teach that nullification can be performed even between one day and the next, i.e., night.
ולמאן דאמר מיום אל יום הא כתיב ביום שמעו איצטריך דאי כתיב מיום אל יום הוה אמינא מחד בשבא לחד בשבא ליפר לה כתיב ביום שמעו
The Gemara asks: And according to the one who said that “from day to day” indicates a twenty-four-hour period for nullification, isn’t it written: “On the day that he hears them?” The Gemara explains here, too: That verse was necessary, as if it had written only “from day to day,” I would say that he can nullify a vow for her until the same day in the following week, i.e., he can nullify her vow during the entire period from one Sunday to the next Sunday. Therefore, it is written: “On the day that he hears them” to teach that nullification is limited to a period of a single day of twenty-four hours.
אמר רבי שמעון בן פזי אמר רבי יהושע בן לוי אין הלכה כאותו הזוג לוי סבר למיעבד כהני תנאי אמר ליה רב הכי אמר חביבי אין הלכה כאותו הזוג
Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said: The halakha is not in accordance with that pair [zug], Rabbi Yosei, son of Rabbi Yehuda, and Rabbi Eliezer, son of Rabbi Shimon, who hold that one has an entire twenty-four-hour period to nullify vows. Rather, one can nullify only on that day, as stated in the mishna. The Gemara relates: Levi thought to act in accordance with the opinion of those two tanna’im. Rav said to him: So said my uncle [ḥavivi], Rabbi Ḥiyya: The halakha is not in accordance with that pair.
חייא בר רב שדי גירא ובדיק רבה בר רב הונא יתיב וקאים
The Gemara relates that when a case of dissolving a vow was brought before Ḥiyya bar Rav, he would shoot an arrow [gira] and examine the vow at the same time. In other words, he would not examine the case in great depth, but would immediately dissolve it. Similarly, Rabba bar Rav Huna would sit to review the vow and stand immediately, without conducting a comprehensive examination.
