Talmud Yerushalmi
Yerushalmi Nedarim 2:5 ירושלמי נדרים ב׳:ה׳
Part of: Chapter 2
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by side
משנה: נָדַר בַּחֵרֶם וְאָמַר לֹא נָדַרְתִי אֶלָּא בְחֶרְמוֹ שֶׁלַּיָּם. נָדַר בַּקָרְבָּן וְאָמַר לֹא נָדַרְתִי אֶלָּא בְקָרְבְּנוֹת מְלָכִים. הֲרֵי עַצְמִי קָרְבָּן וְאָמַר לֹא נָדַרְתִי אֶלָּא בְעֶצֶם שֶׁהִינַּחְתִּי לִי לִהְיוֹת נוֹדֵר בּוֹ. קוֹנָם אִשְׁתִּי נֶהֱנִית לִי וְאָמַר לֹא נָדַרְתִי אֶלָּא בְאִשְׁתִּי רִאשׁוֹנָה שֶׁגֵּרַשְׁתִּי עַל כּוּלָּן אֵין נִשְׁאָלִין עֲלֵיהֶן. וְאִם נִשְׁאָלוּ עוֹנְשִׁין וּמַחְמִירִין עֲלֵיהֶן דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים פּוֹתְחִין לָהֶם פֶּתַח מִמָּקוֹם אַחֵר וּמְלַמְּדִין אוֹתָן כְּדֵי שֶׁלֹּא יִנְהֲגוּ קַלּוּת רֹאשׁ בַּנְּדָרִים.
MISHNAH: If somebody made a vow of ḥerem and said, I referred the vow only to mariner’s nets72A homonym of חרם “ban”, derived from חרם II, Arabic خرم “to break, to make holes”, as a net is composed of holes. “Ban” is from חרם I, Arabic حرم “prohibit, excommunicate”., or made a vow of qorbān and said, I referred the vow only to the gifts for kings73Crown money, the “voluntary” tax exacted at the accession of an emperor., or said, my bone74“My bone” means “myself” in biblical and rabbinic Hebrew. is qorbān and said, I referred the vow only to the bone that I keep in my house for purposes of vows, [or said] a qônām that my wife may not have any use from me and said, I referred the vow only to my first wife whom I divorced, all these do not need a question75Obviously these are no vows and they are invalid in themselves.. If they do question76If an uneducated person has qualms about such a vow it shows that he considers it as a vow and, therefore, it must be considered a vow even if the language does not qualify it as such., one punishes them and makes it difficult for them, the words of Rebbi Meïr, but the Sages say, one finds for them an opening from another place77One finds a reason that he should repent having made the vow and permits it; cf. Note 9 and Halakhah 3:1. and teaches them that they should not be flippant about vows.
MISHNAH: If somebody made a vow of ḥerem and said, I referred the vow only to mariner’s nets72A homonym of חרם “ban”, derived from חרם II, Arabic خرم “to break, to make holes”, as a net is composed of holes. “Ban” is from חרם I, Arabic حرم “prohibit, excommunicate”., or made a vow of qorbān and said, I referred the vow only to the gifts for kings73Crown money, the “voluntary” tax exacted at the accession of an emperor., or said, my bone74“My bone” means “myself” in biblical and rabbinic Hebrew. is qorbān and said, I referred the vow only to the bone that I keep in my house for purposes of vows, [or said] a qônām that my wife may not have any use from me and said, I referred the vow only to my first wife whom I divorced, all these do not need a question75Obviously these are no vows and they are invalid in themselves.. If they do question76If an uneducated person has qualms about such a vow it shows that he considers it as a vow and, therefore, it must be considered a vow even if the language does not qualify it as such., one punishes them and makes it difficult for them, the words of Rebbi Meïr, but the Sages say, one finds for them an opening from another place77One finds a reason that he should repent having made the vow and permits it; cf. Note 9 and Halakhah 3:1. and teaches them that they should not be flippant about vows.
הלכה: נָדַר בַּחֵרֶם כול׳. חַד בַּר נַשׁ נָדַר בְּאִילֵּין מִילַּיָיא. אָתָא לְגַבֵּי רִבִּי מֵאִיר וּשְׁלָחֵיהּ גַּבֵּי רִבִּי יוּדָה. אָמַר לֵיהּ. אוֹדְעֵיהּ דְּאָתִית לְגַבַּיי וּשְׁלַחְתִּיךְ לְגַבֵּיהּ. אָתָא לְגַבֵּי רִבִּי יוּדָה וּשְׁלָחֵיהּ לְגַבֵּיהּ רִבִּי יוֹסֵי. אָמַר לֵיהּ. אוֹדְעֵיהּ דְּשָׁלְחָךְ רִבִּי מֵאִיר לְגַבַּיי וּשְׁלַחְתִּיךְ לְגַבֵּיהּ. אָתָא לְגַבֵּי רִבִּי יוֹסֵי. אָמַר לֵיהּ. אִין לֵית קַדְמָאָה מִישְׁרֵי לָךְ לֵית חוֹרָן מִישְׁרֵי לָךְ. דְּאִית לֵיהּ אִם נִשְׁאָלוּ עוֹנְשִׁין אוֹתָן וּמַחְמִירִין עֲלֵיהֶן. חָזַר וְאָתָא קוֹמֵי רִבִּי מֵאִיר. אָמַר לֵיהּ. הֲוֵיתָה יְדַע דְּהוּא כֵּן לָמָּה לֹא אָמַרְתָּ לִי בְקַדְמִיתָא. אָמַר לֵיהּ. חֲמִיתָךְ מֵיקַל וְחָמְרִית עֲלָךְ.
HALAKHAH: “If somebody made a vow of ḥerem,” etc. A person made a vow by one of these expressions. He came before Rebbi Meїr who sent him to Rebbi Jehudah and told him, inform him that you came to me and I sent you to him. He came before Rebbi Jehudah who sent him to Rebbi Yose and told him, inform him that you came to Rebbi Meïr who sent you to me and I sent you to him. He came to Rebbi Yose, who told him, if the first one does not permit it, nobody else can permit it to you, for he holds that “if they do question, one punishes them and makes it difficult for them.” He returned before Rebbi Meïr and said to him, since you knew that, why did you not tell me from the start? He said to him, I saw you flippant and made it difficult for you.
HALAKHAH: “If somebody made a vow of ḥerem,” etc. A person made a vow by one of these expressions. He came before Rebbi Meїr who sent him to Rebbi Jehudah and told him, inform him that you came to me and I sent you to him. He came before Rebbi Jehudah who sent him to Rebbi Yose and told him, inform him that you came to Rebbi Meïr who sent you to me and I sent you to him. He came to Rebbi Yose, who told him, if the first one does not permit it, nobody else can permit it to you, for he holds that “if they do question, one punishes them and makes it difficult for them.” He returned before Rebbi Meïr and said to him, since you knew that, why did you not tell me from the start? He said to him, I saw you flippant and made it difficult for you.