נדרים י׳Nedarim 10

Mishnah

משנה: נַעֲרָה מְאוֹרָסָה אָבִיהָ וּבַעֲלָהּ מְפֵרִין נְדָרֶיהָ. הֵיפֵר הָאָב וְלֹא הֵיפֵר הַבַּעַל הֵיפֵר הַבַּעַל וְלֹא הֵיפֵר הָאָב אֵינוֹ מוּפָר וְאֵין צָרִיךְ לוֹמַר אִם קִיַים אֶחָד מֵהֶן.

MISHNAH: Father and husband jointly dissolve the vows of a preliminarily married adolescent girl. If the father dissolved but not the husband, or the husband but not the father, it is not dissolved; one does not have to mention whether one of them confirmed it.

Halakhah

הלכה: נַעֲרָה מְאוֹרָסָה כול׳. כְּתִיב אִם הָיֹה תִהְיֶה לְאִישׁ. מַה אֲנָן קַיָימִין. אִם בִּנְשׂוּאָה. כְּבָר כְּתִיב אִם בֵּית אִשָׁהּ נָדָרָה. וְאִם בִּפְנוּיָה. כְּבָר כְּתִיב וִאִשָּׁה כִּי תִדֹּר נֶדֶר לַיי. מַה תַלְמוּד לוֹמַר וְאִם הָיֹה תִהְיֶה לְאִישׁ וּנְדָרֶיהָ עָלֶיהָ. וְאֵי זוֹ זוֹ. זוֹ נַעֲרָה מְאוֹרָסָה שֶׁאָבִיהָ וּבַעֲלָהּ מְפֵירִין נְדָרֶיהָ. עַד כְּדוֹן בִּנְדָרִים שֶׁנָּדְרָה מִשֶּׁנִּתְאָרְסָה. נְדָרִים שֶׁנָּדְרָה עַד שֶׁלֹּא נִתְאָרְסָה. וּנְדָרֶיהָ עָלֶיהָ. לְרַבּוֹת אֶת הַנְּדָרִין שֶׁבָּא בְיָדָהּ מִבֵּית אָבִיהָ.

HALAKHAH: “An adolescent girl,” etc. It is written, “if she should be a man’s”. What are we speaking about? If a married one, it already is written “if she vowed in her husband’s house”. If about an unmarried one, it already is written “if she vows a vow to the Eternal”. Why does the verse say, ““if she should be a man’s with her vows on her”? That refers to the preliminarily married adolescent girl whose vows are dissolved by father and husband. So far for vows which she vowed after she was prelinimarily married. Vows which she vowed before she was prelinimarily married? “With her vows on her,” to include the vows which come with her from her father’s house.

תַּנֵּי בְשֵׁם רִבִּי לָעְזָר. אִם הָיֹה תִהְיֶה לְאִישׁ. בְּבוֹגֶרֶת אֲרוּסָה הַכָּתוּב מְדַבֵּר. חֲבֵרַיָיא אָמְרֵי. יְאוּת אָמַר רִבִּי לָעְזָר. וְקַשְׁיָא עַל דְּרִבִּי לָעְזָר. מִכֵּיוָן שֶׁבָּגְרָה לֹא כְּבָר יָצָאת מֵרְשׁוּת אָבִיהָ. יְתוֹמָה שֶׁמֵּת אָבִיהָ מִי מֵיפֵר לָהּ. הַבַּעַל מֵיפֵר. וְקַשְׁיָא עַל רַבָּנִין. אִם עַד שֶׁלֹּא נִכְנְסָה לִרְשׁוּתוֹ הוּא מֵיפֵר לָהּ. נִכְנְסָה לִרְשׁוּתוֹ לֹא כָּל שֶׁכֵּן. מַה מְקַיְימִין רַבָּנִן וּנְדָרֶיהָ עָלֶיהָ. מָה אֲנָן קַיָימִין. אִם בִּנְדָרִים שֶׁנָּדְרָה עַד שֶלֹּא נִתְאָרְסָה וְנִתְאָרְסָה. כְּבָר נִרְאֶה לָאָב וּלְבַעַל לְהָפֵר. אֶלָּא כִּי נָן קַיָימִין בְּנֵדֶר שֶׁנָּדְרָה עַד שֶׁלֹּא מֵת אָבִיהָ וּמֵת אָבִיהָ וְהִיא בוֹגֶרֶת. מְנָן לְרִבִּי לָעְזָר נַעֲרָה מְאוֹרָסָה אָבִיהָ וּבַעֲלָהּ מְפֵירִין נְדָרֶיהָ. בֵּין אִישׁ לְאִשְׁתּוֹ. עַד כְּדוֹן בְּבַעַל. בְּאָב. בֵּין אָב לְבִתּוֹ. מַה מְקַיימִין רַבָּנִין בֵּין אִישׁ לְאִשְׁתּוֹ. וְלֹא שֶׁבֵּינָהּ לְבֵין אֲחֵרִים. בֵּין אָב לְבִתּוֹ. לֹא שֶׁבֵּינָהּ לְבֵין אֲחֵרִים. וְלֵית לְרִבִּי לָעְזָר כֵּן. אִית לֵיהּ. כּוּלָּהּ מִתַּמָּן אִית לֵיהּ. בֵּין אִישׁ לְאִשְׁתּוֹ. לֹא מַה שֶׁבֵּינָהּ לְבֵין אֲחֵרִים. בֵּין אָב לְבִתּוֹ. וְלֹא שֶׁבֵּינָהּ לְבֵין אֲחֵרִים.

It was stated in the name of Rebbi Eleazar: “If she should be a man’s”, the verse speaks about a preliminarily married adult girl. The colleagues say, Rebbi Eleazar says it correctly. Is it not difficult for Rebbi Eleazar: Did she not leave her father’s power the moment she became an adult? Who may dissolve the vows of an orphan whose father had died? The husband dissolves. It is difficult for the rabbis: If he may dissolve before she entered his power, is it not obvious [that he may dissolve] after she entered? How do the rabbis explain “with her vows on her”? What are we talking about? If about vows which she made before she was preliminarily married and she became preliminarily married, already the father and the husband had the power to dissolve. But we must talk about a vow which she made before her father died, then the father died and she became an adult. From where does Rebbi Eleazar obtain: “The father and the husband dissolve the vows of a preliminarily married adolescent girl.” “Between a man and his wife.” That deals with the husband. The father? “Between a father and his daughter.” How do the rabbis interpret “between a man and his wife”? Not what is between her and others. “Between a father and his daughter,” not what is between her and others. Does Rebbi Eleazar not agree with this? He agrees; he understands everything from there: “Between a man and his wife”, not what is between her and others; “between a father and his daughter,” not what is between her and others.

וְאֵין צָרִיךְ לוֹמַר שֶׁיְּקִיֵים אֶחָד מֵהֶן. אִיתָא חֲמֵי. הֵיפֵר הָאָב אֵין מוּפָר. וְאַתְּ אֲמַר הָכֵין. לֹא עַל הָדָא אִתְאֲמָרַת אֶלָּא עַל הָדָא. הֵיפֵר הָאָב אֶת חֲלְקוֹ. לֹא הִסְפִּיק הַבַּעַל לְהָפֵר עַד שֶׁמֵּת. הָאָב מֵיפֵר חֶלְקוֹ שֶׁלַּבַּעַל. אָמַר רִבִּי נָתָן. זוֹ דִבְרֵי בֵית שַׁמַּי. אֲבָל דִּבְרֵי חֲכָמִים אֵין צוֹרֶךְ לְהָפֵר בְּשֶׁלֹּא הֵקִם. אֲבָל אִם הֵקִם אֵינוֹ יָכוֹל לְהָפֵר.

“One does not have to mention if one of them confirmed it.” Come and see; if the father dissolved, it is not dissolved, and you say so? Not on that it was said, but on the following: If the father dissolved his part but the husband did not have time to dissolve before he died, the father dissolves the husband’s part. Rebbi Nathan said, those are the words of the House of Shammai. But the statement of the Sages is that he does not need to dissolve if [the husband] did not confirm it. But if [the husband] confirmed, [the father] cannot void.

אַתְּ אָמַר. הָאָב מֵיפֵר חֶלְקוֹ שֶׁלַּבַּעַל. בִּיקֵּשׁ לְהָקֵם אָמַר. מוּקָם לֵיךְ סְתָם. מוּקָם לֵיךְ סְתָם. מוּפָר לָךְ חֶלְקוֹ שֶׁלַּבַּעַל. פְּשִׁיטָא דָא מִילְתָא. לֹא הֵיפֵר הָאָב אֶת חֶלְקוֹ וְעָבְרָה עַל נִדְרָהּ. לוֹקָה. הֵיפֵר הָאָב וְלֹא הֵיפֵר הַבַּעַל מַהוּ שֶׁתִּלָּקָה. אוֹ מֵאַחַר שֶׁאִם יָמוּת הַבַּעַל מִתְרוֹקֶנֶת אֶצֶל הָאָב אֵינָהּ לוֹקָה. נִיחָא כְּמָאן דְּאָמַר. אֵין מִיתָה. בְּרַם כְּמָאן דְּאָמַר. יֵשׁ מִיתָה בַהֲפָרָה. מִיתָה כַהֲפָרָה הִיא. וְכָן מִכֵּיוָן שֶׁאֵינוֹ מֵיפֵר לָהּ וְעָבְרָה עַל נִדְרָהּ לוֹקָה. תַּנֵּי. הֵיפֵר הָאָב אֶת חֶלְקוֹ וְלֹא הִסְפִּיק הַבַּעַל לְהָפֵר עַד שֶׁמֵּת. הַבַּעַל הָאַחֲרוֹן מֵיפֵר לָהּ חֶלְקוֹ שֶׁלָּרִאשׁוֹן. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. אָבִיהָ וּבַעֲלָהּ הָאַחֲרוֹן מֵפֵירִין נְדָרֶיהָ.

You say that the father dissolves the husband’s part. If he wanted to confirm, he says, it is confirmed for you, without details, (it is confirmed for you, without details); the husband’s part is dissolved for you. The following is obvious: If the father did not dissolve his part and she violated her vow, she is whipped. If the father dissolved but the husband did not, would she be whipped? Or since if the husband died and his part became void in favor of the father, would she not be whipped? This follows him who said, death does not force [dissolution]. But following him who said, death does force dissolution, and here since he did not dissolve for her and she violated her vow, she is whipped. It was stated: If the father dissolved his part but the husband died before he could dissolve, the last husband dissolves the part of the first one. Rebbi Yose said, a Mishnah says so: “Her father and her last husband dissolve her vows”.

Mishnah

משנה: מֵת הָאָב לֹא נִתְרוֹקְנָה רְשׁוּת לַבַּעַל. מֵת הַבַּעַל נִתְרוֹקְנָה רְשׁוּת לָאָב. בָּזֶה יִיפָּה כֹּחַ הָאָב מִכֹּחַ הַבַּעַל. בְּדָבָר אַחֵר יִיפָּה כֹּחַ הַבַּעַל מִכֹּחַ הָאָב. שֶׁהַבַּעַל מֵיפֵר בְּבֶגֶר וְהָאָב אֵינוֹ מֵיפֵר בְּבֶגֶר.

MISHNAH: If the father died, his power is not voided in favor of the husband. If the husband died, his power is voided in favor of the father. In this, He strengthened the father’s power over the husband. In another matter, He strengthened the husband’s power over the father since the husband dissolves in adulthood but the father does not dissolve in adulthood.

Halakhah

הלכה: מֵת הָאָב לֹא נִתְרוֹקְנָה רְשׁוּת לַבַּעַל כול׳. הֲווֹן בָּעֵיי מֵימַר. בְּשֶׁלֹּא הֵיפֵר הָאָב חֶלְקוֹ וָמֵת וְלֹא נִתְרוֹקְנָה רְשׁוּת לַבַּעַל. נִישְׁמְעִינָהּ מִן הָדָא. דֶּרֶךְ תַּלְמִידֵי חֲכָמִים עַד שֶׁלֹּא הָיְתָה בִתּוֹ יוֹצֵאת מֵאֶצְלוֹ אוֹמֵר לָהּ. כָּל נְדָרִם שֶׁנָּדַרְתְּ בְּתוֹךְ בֵּיתִי הֲרֵי הֵן מוּפָרִין. הָדָא אָמְרָה. אֲפִילוּ הֵיפֵר הָאָב חֶלְקוֹ וָמֵת לֹא נִתְרוֹקְנָה רְשׁוּת לַבַּעַל.

HALAKHAH: “If the father died, his power is not voided in favor of the husband,” etc. They wanted to say that if the father had dissolved his part and died, his power is not voided in favor of the husband. Let us hear from the following: “The way of learned people is that, before his daughter left his house, he told her: ‘Any vows which you had vowed in my house are dissolved’.” This implies that if the father had dissolved his part and died, his power is not voided in favor of the husband.

מֵת הַבַּעַל נִתְרוֹקְנָה רְשׁוּת לָאָב. הֲווֹן בָּעֵיי מֵימַר. בְּשֶׁהֵיפֵר הַבַּעַל אֶת חֶלְקוֹ. אֲבָל לֹא הֵיפֵר הַבַּעַל חֶלְקוֹ וָמֵת וְלֹא נִתְרוֹקְנָה רְשׁוּת לָאָב. נִישְׁמְעִינָהּ מִן הָדָא. נָדְרָה וְהִיא אֲרוּסָה. נִתְגָּרְשָׁה בוֹ בַיּוֹם. נִתְאָרְסָה בוֹ בַיּוֹם. אֲפִילוּ לְמֵאָה. אָבִיהָ וּבַעֲלָהּ הָאַחֲרוֹן מֵיפֵירִין אֶת נְדָרֶיהָ. הָדָא אָמְרָה. אֲפִילוּ לֹא הֵיפֵר הַבַּעַל חֶלְקוֹ וָמֵת הַבַּעַל. נִתְרוֹקְנָה רְשׁוּת לָאָב.

If the husband died, his power is voided in favor of the husband.” They wanted to say, after the husband had dissolved his part. But if the husband had not dissolved his part when he died, the power is not voided in favor of the father. Let us hear from the following: “If she made a vow while being preliminarily married. If she was divorced on the same day, preliminarily married on the same day, even a hundred times, her father and her last husband dissolve her vows.” That means, even if the husband had not dissolved his part and died, his power is voided in favor of the father.

מֵת הָאָב לֹא נִתְרוֹקְנָה רְשׁוּת לַבַּעַל. רִבִּי חַגַּיי בָּעֵי קוֹמֵי רִבִּי יוֹסֵה. עַד כְּדוֹן בִּנְדָרִים שֶׁנָּדְרָה מִשֶּׁנִּתְאָרְסָה. נְדָרִים שֶׁנָּדְרָה עַד שֶׁלֹּא תִתְאָרֵס מֵת הָאָב לֹא נִתְרוֹקְנָה רְשׁוּת לַבַּעַל. אָמַר לֵיהּ. וְכִי נְדָרִים שֶׁנָּדְרָה עַד שֶׁלֹּא תִתְאָרֵס וְנִתְאָרְסָה לֹא כְּבָר נִרְאוּ לָאָב לַבַּעַל לְהָפֵר לָהּ. דְּתֵימַר. מֵת הָאָב לֹא נִתְרוֹקְנָה רְשׁוּת לַבַּעַל. הָדָא אָמְרָה. אֲפִילוּ נֵדֶר שֶׁנָּדְרָה מִשֶּׁנִּתְאָרְסָה. נֵדֶר עַד שֶׁלֹּא נִתְאָרְסָה. מֵת הָאָב נִתְרוֹקְנָה רְשׁוּת לַבַּעַל. אָמַר לֵיהּ. וְכִי נֵדֶר שֶׁנָּדְרָה עַד שֶׁלֹּא נִתְאָרְסָה וְנִתְאָרְסָה לֹא כְּבָר נִרְאוּ לָאָב וְלַבַּעַל לְהָפֵר לָהּ. דְּתֵימַר. מֵת הַבַּעַל נִתְרוֹקְנָה רְשׁוּת לָאָב. הָדָא אָמְרָה. אֲפִילוּ נֵדֶר שֶׁנָּדְרָה מִשֶּׁנִּתְאָרְסָה מֵת הַבַּעַל נִתְרוֹקְנָה רְשׁוּת לָאָב.

“If the father died, his power is not voided in favor of the husband.” Rebbi Ḥaggai asked before Rebbi Yose. So far for vows she made after she was preliminarily married. Vows she made before she was preliminarily married; if the father died, was his power not voided in favor of the husband? He said to him, is it not true that vows she made before she was preliminarily married already could be dissolved by father and husband? Why do you have to say, if the father died, his power is not voided in favor of the husband? That means, even vows she made after she was preliminarily married. Vows she made before she was preliminarily married, if the father died, was his power voided in favor of the husband? He said to him, is it not true that vows she made before she was preliminarily married already could be dissolved by father and husband? You say, “if the husband died, his power is voided in favor of the father”! That means, even vows she made after she was preliminarily married, if the husband died, his power is voided in favor of the father!

שֶׁהַבַּעַל מֵיפֵר בְּבֶגֶר. מַתְנִיתָא דְּרִבִּי לָעְזָר. דְּתַנֵּי בְשֵׁם רִבִּי לָעְזָר. אִם הָיֹה תִהְיֶה לְאִישׁ. בְּבוֹגֶרֶת אֲרוּסָה הַכָּתוּב מְדַבֵּר.

“Since the husband dissolves in adulthood.” The Mishnah follows Rebbi Eleazar, since it was stated in the name of Rebbi Eleazar: “If she should be a man’s”, the verse speaks about a preliminarily married adult girl.

Mishnah

משנה: נָדְרָה וְהִיא אֲרוּסָה נִתְגָּרְשָׁה בּוֹ בַיּוֹם נִתְאָרְסָה בּוֹ בַיּוֹם אֲפִילוּ לְמֵאָה אָבִיהָ וּבַעֲלָהּ הָאַחֲרוֹן מְפֵרִין נְדָרֶיהָ. זֶה הַכְּלָל כָּל שֶׁלֹּא יָצָאת לִרְשׁוּת עַצְמָהּ שָׁעָה אַחַת אָבִיהָ וּבַעֲלָהּ הָאַחֲרוֹן מְפֵרִין נְדָרֶיהָ.

MISHNAH: If she made a vow while preliminarily married, was divorced on the same day, preliminarily married on the same day, even to a hundred men, her father and her last husband dissolve her vows. That is the principle: as long as she did not leave her father’s power for one moment, her father and her last husband dissolve her vows.

Halakhah

הלכה: נָדְרָה וְהִיא אֲרוּסָה כול׳. אָמַר רִבִּי הִילָא. הָיֹה תִהְיֶה. אֲפִילוּ מֵאָה הֲוָיוֹת אָבִיהָ וּבַעֲלָהּ הָאַחֲרוֹן מֵיפֵר נְדָרֶיהָ. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. שֶׁאָבִיהָ וּבַעֲלָהּ הָאַחֲרוֹן מֵפֵירִין נְדָרֶיהָ.

HALAKHAH: “If she made a vow while preliminarily married,” etc. Rebbi Hila said, “being she will be”, even for a hundred beings, her father and her last husband dissolve her vows. Rebbi Yose said, a Mishnah says so: “Her father and her last husband dissolve her vows”.

Mishnah

משנה: דֶּרֶךְ תַּלְמִידֵי חֲכָמִים עַד שֶׁלֹּא הָיְתָה בִתּוֹ יוֹצְאָה מֵאֶצְלוֹ אוֹמֵר לָהּ. כָּל נְדָרִם שֶׁנָּדַרְתְּ בְּתוֹךְ בֵּיתִי הֲרֵי הֵן מוּפָרִין. וְכֵן הַבַּעַל עַד שֶׁלֹּא תִיכָּנֵס לִרְשׁוּתוֹ אוֹמֵר לָהּ כָּל נְדָרִים שֶׁנָּדַרְתְּ עַד שֶׁלֹּא תִיכָּנְסִי לְרְשׁוּתִי הֲרֵי הֵן מוּפָרִין. שֶׁמִּשֶּׁתִּיכָּנֵס לִרְשׁוּתוֹ אֵינוֹ יָכוֹל לְהָפֵר. בּוֹגֶרֶת וּשֶׁשָּׁהֲתָה שְׁנים עָשָׂר חֹדֶשׁ וְאַלְמָנָה שְׁלֹשִׁים יוֹם. רִבִּי אֱלִיעֶזֶר אוֹמֵר הוֹאִיל וּבַעֲלָהּ חַיָיב בִּמְזוֹנוֹתֶיהָ יָפֵר וַחֲכָמִים אוֹמְרִים אֵין הַבַּעַל מֵיפֵר עַד שֶׁתִּיכָּנֵס לִרְשׁוּתוֹ.

MISHNAH: “The way of learned people is that, before his daughter left his house, he told her: ‘Any vows which you had vowed in my house are dissolved’. Similarly, the husband tells her before she enters his domain: ‘Any vows which you had vowed before you enter my domain are dissolved,’ for after she enters his domain he cannot dissolve. An adult girl and one who had waited twelve months and a widow 30 days, Rebbi Eliezer says, since her husband is responsible for her upkeep he may dissolve but the Sages say that the husband dissolves only after she enters his domain.

Halakhah

הלכה: בּוֹגֶרֶת וְשֶׁשָׁהֲתָה שְׁנָים עָשָׂר חֹדֶשׁ כול׳. מִיסְבַּר סָבַר רִבִּי אֱלִיעֶזֶר דְּבִמְזוֹנוֹת הַדָּבָר תָּלוּי. קִידֵּשׁ אִשָּׁה עַל מְנָת לָזוּן הַבַּעַל מֵיפֵר לָהּ. נָשָׂא אִשָׁה עַל מְנָת לָזוּן הָאָב מֵיפֵר לָהּ. דִּבְרֵי חֲכָמִים. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. לְעוֹלָם אֵין הַבַּעַל מֵיפֵר עַד שֶׁתִּיכָּנֵס לִרְשׁוּתוֹ.

HALAKHAH: “An adult girl and one who had waited twelve months,” etc. Rebbi Eliezer holds that the matter depends on the support. If he preliminarily married a woman on condition to support her, the husband dissolves for her. If he completely married a woman on condition that he support her, the father dissolves for her. The words of the Sages? Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: The husband never dissolves before she enters his domain.

Mishnah

משנה: שׁוֹמֶרֶת יָבָם בֵּין לְיָבָם אֶחָד בֵּין לִשְׁנֵי יְבָמִים רִבִּי אֱלִיעֶזֶר אוֹמֵר יָפֵר. רִבִּי יְהוֹשֻׁעַ אוֹמֵר לְאֶחָד אֲבָל לֹא לִשְׁנַיִם. רִבִּי עֲקִיבָה אוֹמֵר לֹא לְאֶחָד וְלֹא לִשְׁנַיִם.

MISHNAH: If a woman was waiting for her levir, whether it be one or two, Rebbi Eliezer says, he shall dissolve. Rebbi Joshua says, for one but not for two. Rebbi Aqiba says, neither for one nor for two.

Halakhah

הלכה: שׁוֹמֶרֶת יָבָם כול׳. עַל דַּעְתֵּיהּ דְּרִבִּי עֲקִיבָה מֵיפֵר לָהּ. וְהֵן דָּמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אֲפִילוּ קִידּוּשֵׁי מֵאָה תוֹפְשִׂין בָּהּ. מִי מֵיפֵר לָהּ. וַיי דָּמַר רִבִּי יַעֲקֹב בְּשֵׁם רִבִּי יוֹחָנָן. מְיַיעֲדָהּ לִבְנוֹ קָטָן. מִי מֵיפֵר לָהּ. וַיי דָּמַר רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן וְרִבִּי הִילָא בְשֵׁם רִבִּי לָעְזָר. אֲפִילוּ אָשָׁם תָּלוּי אֵין לָהּ. מִי מֵיפֵר לָהּ.

HALAKHAH: “If a woman was waiting for her levir,” etc. Following Rebbi Aqiba, who can dissolve? For example, what Rebbi Abbahu said in the name of Rebbi Joḥanan, even a hundred qiddušin are valid for her, who dissolves? And what Rebbi Jacob said in the name of Rebbi Joḥanan, he can allot her to his underage son, who dissolves? And what Rebbi Jacob bar Aḥa sind in the name of Rebbi Joḥanan, she does not even need a reparation offering for a possible sin, who dissolves?

Mishnah

משנה: אָמַר רִבִּי אֱלִיעֶזֶר. מָה אִם אִשָּׁה שֶׁקָּנָה הוּא לְעַצְמוֹ הֲרֵי הוּא מֵיפֵר נְדָרֶיהָ אִשָּׁה שֶׁקָּנוּ לוֹ מִן שָׁמַיִם אֵינוֹ דִין שֶׁיָּפֵר נְדָרֵיהָ. אָמַר לוֹ רִבִּי עֲקִיבָה לֹא. אִם אָמְרָת בְּאִשָּׂה שֶׁקָּנָה הוּא לְעַצְמוֹ שֶׁאֵין לָאֲחֵרִים רְשׁוּת בָּהּ תֹּאמַר בְּאִשָּׁה שֶׁקָּנוּ לוֹ מִן שָׁמַיִם שֶׁיֵּשׁ לָאֲחֵרִים רְשׁוּת בָּהּ. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. עֲקִיבָה דְּבָרֶיךָ בִשְׁנֵי יְבָמִין מָה אַתָּה מֵשִׁיב עַל יָבָם אֶחָד. אָמַר לוֹ אֵין הַיְּבָמָה גְמוּרָה לְאִישָׁהּ כְּשֵׁם שֶׁהָאֲרוּסָה גְּמוּרָה לְבַעֲלָהּ.

MISHNAH: Rebbi Eliezer said, if he can dissolve vows for a wife which he himself acquired, so much more that he should be able to dissolve for a wife which Heaven acquired for him. Rebbi Aqiba answered him: No. What you say is about a wife which he himself acquired, where nobody else has any authority over her; what can you say about the wife which Heaven acquired for him, where others have authority over her? Rebbi Joshua said to him, Aqiba, your words apply to two levirs. What can you reply about one levir? He said to him, the sister-in-law does not belong completely to her man as the wife belongs completely to her husband.

Halakhah

הלכה: אָמַר רִבִּי לִיעֶזֶר כול׳. אָמַר רִבִּי לִיעֶזֶר. וּמָה אִם אִשָּׁה שֶׁלֹּא הָיָה לוֹ בָהּ רְשׁוּת עַד שֶׁלֹּא נִכְנְסָה לִרְשׁוּתִי מִשֶּׁנִּכְנְסָה לִרְשׁוּתִי הוּגְמְרָה לִי. אִשָּׁה שֶׁהָיָה לִי בָהּ רְשׁוּת עַד שֶׁלֹּא נִכְנְסָה לִרְשׁוּתִי. מִשֶּׁנִּכְנְסָה לִרְשׁוּתִי אֵינוֹ דִין שֶׁתִּיגָּמֵר לִי. אָמַר לוֹ רִבִּי עֲקִיבָה. לֹא. אִם אָמְרָת בְּאִשָּׁה שֶׁלֹּא הָיָה לָךְ בָּהּ רְשׁוּת עַד שֶׁלֹּא נִכְנְסָה לִרְשׁוּתָךְ. מִשֶּׁנִּכְנְסָה לִרְשׁוּתָךְ הוּגְמְרָה לָךְ. שֶׁכְּשֵׁם שֶׁלֹּא הָיָה לָךְ בָּהּ חֶלֶק כָּךְ לֹא הָיָה לָהּ לָאֲחֵרִים בָּהּ עִמָּךְ חֶלֶק. תֹּאמַר בְּאִשָּׁה שֶׁהָיָה לָךְ בָּהּ רְשׁוּת עַד שֶׁלֹּא נִכְנְסָה בִּרְשׁוּתָךְ. מִשֶּׁנִּכְנְסָה לִרְשׁוּתָךְ הוּגְמְרָה לָךְ. שֶׁכְּשֵׁם שֶׁהָיָה לָךְ בָּהּ חֶלֶק כָּךְ הָיָה לָאֲחֵרִים עִמָּךְ בָּהּ חֶלֶק. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. עֲקִיבָה. דְּבָרֶיךָ בִשְׁנֵי יְבָמִין. מָה אַתְּ מֵשִׁיב עַל יָבָם אֶחָד. אָמַר לוֹ. כְּשֵׁם שֶׁלֹּא חָלַקְתָּ לָנוּ בֵּין שׁוֹמֶרֶת יָבָם אֶחָד לִשְׁנֵי יְבָמֵין. בֵּין שֶׁעָשָׂה בָהּ מַאֲמָר בֵּין שֶׁלֹּא עָשָׂה בָהּ מַאֲמָר. יָכוֹל בִּנְדָרִים וּבְשְׁבוּעוֹת כֵן. אָמַר לוֹ. אֲבָל. אָמַר לוֹ. אִילּוּ הָיָיתָ בִימֵי רִבִּי לָעְזָר בֶּן עֲרָךְ אָמַר. אֵין מַאֲמָר קוֹנֶה קִנְיָין גָּמוּר. מוֹדֶה שֶׁאֵינוֹ מֵיפֵר לָהּ עַד שֶׁתִּיכָּנֵס לִרְשׁוּתוֹ.

HALAKHAH: “Rebbi Eliezer said,” etc. “Rebbi Eliezer said, since a woman on whom I had no claim before she entered into my domain, becomes absolutely mine after she entered my domain, is it not logical that a woman on whom I had some claim before she entered my domain, shall become absolutely mine when she enters my domain? Rebbi Aqiba told him, no. If you speak about a woman on whom you had no claim before she entered into your domain, but after she entered your domain she became absolutely yours, then just as you had no part in her so no other man had any part in her. What can you conclude about a woman on whom you had some claim before she entered your domain, and after she entered your domain she became absolutely yours, but just as you had some rights to her so others had the same rights to her! Rebbi Joshua told him, Aqiba, your argument holds for two levirs. What do you respond in the case of a single levir? He said to him, just as you make no difference in the rules of one waiting for one levir or for two levirs, whether he ‘bespoke’ her or did not ‘bespeak’ her, can it not be the same for vows and oaths? He said to him, that is true. He said to him, if you had lived in the times of Rebbi Eleazar ben Arakh, he would have said that ‘bespeaking’ does not acquire completely since he would agree that he cannot dissolve until she enters his domain.

Mishnah

משנה: הָאוֹמֵר לְאִשְׁתּוֹ כָּל נְדָרִים שֶׁתִּדּוֹרִי מִכָּן עַד שֶׁאָבֹא מִמָּקוֹם פְּלוֹנִי הֲרֵי הֵן קַיָימִין לֹא אָמַר כְּלוּם. הֲרֵי הֵן מוּפָרִין רִבִּי אֱלִיעֶזֶר אוֹמֵר מוּפָר וַחֲכָמִים אוֹמְרִים אֵינוֹ מוּפָר. אָמַר רִבִּי אֱלִעֶזֶר. אִם הֵיפֵר נְדָרִים שֶׁבָּאוּ לִכְלָל אִסּוּר לֹא יָפֵר נְדָרִים שֶׁלֹּא בָאוּ לִכְלָל אִסּוּר. אָמְרוּ לוֹ הֲרֵי הוּא אוֹמֵר אִישָׁהּ יְקִימֶינּוּ וְאִישָׁהּ יְפֵירֶינּוּ. אֶת שֶׁבָּא לִכְלָל הָקֵם בָּא לִכְלָל הֵפֵר. לֹא בָא לִכְלָל הָקֵם לֹא בָא לִכְלָל הֵפֵר.

MISHNAH: If somebody says to his wife, all vows that you might vow from now until I shall return from place X shall be confirmed, he did not say anything; [if he says] they shall be dissolved, Rebbi Eliezer says, they are dissolved, but the Sages say, they are not dissolved. Rebbi Eliezer said, if he can dissolve vows that came under the category of prohibition, should he not be able to dissolve vows that did not yet come under the category of prohibition? They said to him, it says ‘her husband may confirm them and her husband may dissolve them”. What can be confirmed can be dissolved; what cannot be confirmed cannot be dissolved.

Halakhah

הלכה: הֵשִׁיב עַל דִּבְרֵי רִבִּי לִיעֶזֶר. וַהֲרֵי הַמִּקְוֶה יוֹכִיחַ. שֶׁמַּעֲלֶה אֶת הַטְּמֵאִין מִטּוּמְאָתָן וְאֵינוֹ מַצִּיל אֶת הַטְּהוֹרִין. חָזַר רִבִּי לִיעֶזֶר וְדָנָן דִּין אַחֵר. מָה אִם בְּמָקוֹם שֶׁאֵינוֹ מֵיפֵר נִדְרֵי עַצְמוֹ עַד שֶׁלֹּא יִדּוֹר הֲרֵי הוּא מֵיפֵר נִדְרֵי אִשְׁתּוֹ עַד שֶׁלֹּא תִדּוֹר. מָקוֹם שֶׁהוּא מֵיפֵר נִדְרֵי עַצְמוֹ מִשֶּׁיִּדּוֹר אֵינוֹ דִין שֶׁיָּפֵר נִדְרֵי אִשְׁתּוֹ עַד שֶׁלֹּא תִידּוֹר. לֹא. מַה לוֹ אֵינוֹ מֵיפֵר נִדְרֵי עַצְמוֹ עַד שֶׁלֹּא יִדּוֹר. שֶׁכֵּן אִם רָצָה לְהָקֵם מוּקָם. יָפֵר נִדְרֵי אִשְׁתּוֹ מִשְּׁתִּדּוֹר. שֶׁכֵּן אִם רָצָה לְהָקֵם אֵינוֹ מוּקָם. וְאוֹמֵר אִישָׁהּ יְקִימֶנּוּ וְאִישָׁהּ יְפֵירֶינּוּ. אֶת שֶׁבָּא לִכְלָל הָקֵם בָּא לִכְלָל הֵפֵר. וְאֶת שֶׁלֹּא בָא לִכְלָל הָקֵם לֹא בָא לִכְלָל הֵפֵר.

HALAKHAH: “He answered to the words of Rebbi Eliezer: Let the miqweh prove it! It frees the impure from their impurities but it cannot save pure ones. Rebbi Eliezer argued another track: Since in a situation where he cannot dissolve his own vows before he made them, he dissolves his wife’s vows before she made them, in a situation where he can dissolve his own vows after he made them, would it not be logical that he could dissolve his wife’s vows before she made them? No! Why can he not dissolve his own vows before he made them? For if he wants to confirm them, he confirms them. Could he dissolve his wife’s vows after she made them, when if he wanted to confirm them, he could not confirm them?” “But it says, ‘her husband may confirm them and her husband may dissolve them’. What can be confirmed can be dissolved,; what cannot be confirmed cannot be dissolved.”

Mishnah

משנה: הֵפֵר נְדָרִים כָּל הַיּוֹם. שֶׁיֵּשׁ בַּדָּבָר לְהָקֵל וּלְהַחֲמִיר. כֵּיצַד. נָדְרָה בְלֵילֵי שֶׁבָּת מֵיפֵר בְּלֵילֵי שֶׁבָּת וּבְיוֹם הַשַּׁבָּת עַד שֶׁתֶּחְשַׁךְ. נָדְרָה עִם חֲשֵׁיכָה מֵיפֵר עַד שֶׁלֹּא תֵחְשַׁךְ שֶׁאִם לֹא הֵפֵר מִשֶּׁחֲשֵׁיכָה אֵינוֹ יָכוֹל לְהָפֵר.

MISHNAH: The dissolution of vows may take place the entire day; this can imply a lenient or a stringent implementation. How is that? If she made the vow Friday night, he may dissolve during the night and the next day until [the next] nightfall. If she made the vow shortly before nightfall, he dissolves until it becomes dark; for after dark he cannot dissolve.

Halakhah

הלכה: הֵפֵר נְדָרִים כָּל הַיּוֹם כול׳. תַּנֵּי רִבִּי יוֹסֵי בֵּירִיבִּי יוּדָה וְרִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן אוֹמְרִים. הֵפֵר נְדָרִים מֵעֵת לָעֵת. מַה טַעֲמוֹן דְּרַבָּנִין. מִיּוֹם אֶל יוֹם. מַה טַעֲמֵיהּ דְּרִבִּי יוֹסֵה בֵּירִבִּי יוּדָה. בְּיוֹם שֶׁמְעוֹ. מַה מְקַיְימִין רַבָּנִין טַעֲמֵיהּ דְּרִבִּי יוֹסֵה בֵּירִבִּי יוּדָה בְּיוֹם שֶׁמְעוֹ. תִּיפְתָּר שֶׁנָּדְרָה בִּתְחִילַּת הַלַּיְלָה. מַה מְקַיֵים רִבִּי יוֹסֵי בֵּירִבִּי יוּדָה טַעֲמוֹן דְּרַבָּנִן מִיּוֹם אֶל יוֹם. תִּיפְתָּר שֶׁנָּדְרָה בִּתְחִילַּת לֵילֵי שַׁבָּת וְנִשְׁתַּתֵּק וְחָזַר לְדִיבּוּרוֹ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי יוּדָה נוֹתְנִין לוֹ כ̇ד̇ שָׁעוֹת. עַל דַּעְתּוֹן דְּרַבָּנִין אֵין לוֹ אֶלָּא אוֹתוֹ הַיּוֹם בִּלְבַד. נִשְׁתַּתֵּק וְחָזַר לְדִיבּוּרוֹ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי יוּדָה מְצָרְפִין לוֹ כ̇ד̇ שָׁעוֹת. עַל דַּעְתּוֹן דְּרַבָּנִין לְעוֹלָם הוּא מֵיפֵר וְהוֹלֵךְ עַד שֶׁיַּחֲזוֹר לְדִיבּוּרוֹ. לִפְנֵי שְׁקִיעַת הַחַמָּה שָׁעָה אַחַת. עוֹד אֵינוֹ יָכוֹל לְהָפֵר.

HALAKHAH: “The dissolution of vows may take place the entire day,” etc. It was stated: “Rebbi Yose ben Rebbi Jehudah and Rebbi Eleazar ben Rebbi Simeon say, the dissolution of vows may take place from time to time.” What is the reason of the rabbis? “From day to day.” What is the reason of Rebbi Yose ben Rebbi Jehudah? “On the day of his hearing.” How do the rabbis explain Rebbi Yose ben Rebbi Jehudah’s reason, “on the day of his hearing”? Explain it that she made the vow on the start of the night. How does Rebbi Yose ben Rebbi Jehudah explain the rabbis’ reason, “from day to day”? Explain it that she made the vow at the start of Friday night, he became paralyzed, and then his power of speech returned. In the opinion of Rebbi Yose ben Rebbi Jehudah one gives him 24 hours. In the opinion of the rabbis he has only that day. If he became paralyzed, and later his power of speech returned, in the opinion of Rebbi Yose ben Rebbi Jehudah one adds up to a total of 24 hours. In the opinion of the rabbis he always can dissolve when his speech returns. But if it happened one hour before sundown, he can no longer dissolve.

מוּפָר לָךְ בַּמִּנְחָה. מוּפָר לְעוֹלָם. מוּקָם לָךְ בַּמִּנְחָה. מוּקָם לְעוֹלָם. מוּפָר לָךְ עַד הַמִּנְחָה. כְּאוֹמֵר. מוּפָר לֶיךְ מִן הַמִּנְחָה וּלְמַעֲלָה.

“It shall be dissolved at the time of the afternoon prayer,” it is permanently dissolved. “It shall be confirmed at the time of the afternoon prayer,” it is permanently confirmed. “It shall be dissolved until the time of the afternoon prayer,” it is as if he said, “it shall be dissolved starting with the time of the afternoon prayer.”

תַּמָּן תַּנִּינָן. מֵפֵירִין נְדָרִים בַּשַּׁבָּת. תַּנֵּי. בֵּין נְדָרִים שֶׁהֵן לְצוֹרֶךְ הַשַּׁבָּת בֵּין נְדָרִים שֶׁאֵין לְצוֹרֶךְ הַשַּׁבָּת. וְנִשְׁאָלִין נְדָרִים שֶׁהֵן לְצוֹרֶךְ הַשַּׁבָּת. הָא שֶׁלֹּא לְצוֹרֶךְ הַשַּׁבָּת לֹא. זָקֵן שֶׁהוּא יָכוֹל לְהָפֵר לְמָחָר. וּכְרִבִּי יוֹסֵי בֵּירִבִּי יוּדָה וּכְרִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן דְּאָמְרֵי. הֵפֵר נְדָרִים מֵעֵת לָעֵת. אֲפִילוּ נְדָרִים שֶׁהֵן לְצוֹרֶךְ הַשַּׁבָּת לֹא יָפֵר. תִּיפְתָּר דִּבְרֵי הַכֹּל שֶׁנָּדְרָה בִּתְחִילַּת לֵילֵי שַׁבָּת.

There, we have stated: “One dissolves vows on the Sabbath.” It was stated: Both vows that intrude on the Sabbath and vows that do not intrude on the Sabbath. “And one asks about vows that intrude on the Sabbath,” therefore not if there is no need for the Sabbath. The Elder can dissolve the next day. Then for Rebbi Yose ben Rebbi Jehudah and Rebbi Eleazar ben Rebbi Simeon who say that the dissolution of vows is from time to time, he should not dissolve even vows that intrude on the Sabbath! Explain it according to everybody, if she made the vow at the start of Friday night.

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הַבַּעַל שֶׁאָמַר. אֵין כָּאן נֵדֶר אֵין כָּאן שְׁבוּעָה. לֹא אָמַר כְּלוּם. וְזָקֵן שֶׁאָמַר. מוּפָר לֵיךְ בָּטֵל לֵיךְ. לֹא אָמַר כְּלוּם. אֶלָּא זֶה כְהִילְכָתוֹ וְזֶה כְהִלְכָתוֹ. הַבַּעַל אֹמֵר. מוּפָר לֵיךְ בָּטֵל לֵיךְ. וְהַזָּקֵן אוֹמֵר. אֵין כָּאן נֵדֶר אֵין כָּאן שְׁבוּעָה.

Rebbi Abbahu in the name of Rebbi Joḥanan: The husband who said “there is no vow, there is no oath,” did not say anything. Also the Elder who said “it is dissolved for you, it is voided for you,” did not say anything. But everybody has to follow his own rules. The husband says “it is dissolved for you, it is voided for you,” and the Elder says, “there is no vow, there is no oath”.

אָמַר רִבִּי יוֹחָנָן. רִאשׁוֹנִים הָיוּ נִשְׁאָלִין. מָהוּ שֶׁיִּשְׁאַל אָדָם עַל הֲקָמָתוֹ. הִיךְ עֲבִידָא. נָדְרָה אִשָּׁה וְשָׁמַע בַּעֲלָהּ וְלֹא הֵיפֵר לָהּ. פְּשִׁיטָא שֶׁאֵינוֹ מֵיפֵר לָהּ לְעִנְיָין הַבַּעַַל. מָהוּ שֶׁיֵּפֵר לָהּ לְעִנְיָין הַזָּקֵן. מָה אֲנָן קַיָימִין. אִם בִּנְדָרִים שֶׁבֵּינוֹ לְבֵינָהּ נִדְרֵי עַצְמוֹ הֵן. אֶלָּא כִי נָן קַיָימִין בִּנְדָרִים שֶׁבֵּינָהּ לְבֵין אֲחֵרִים. [וְלָאו מַתְנִיתָא הִיא. אַף לֹא נִדְרֵי אִשְׁתּוֹ שֶׁבֵּינָהּ לְבֵין אֲחֵרִים.] וְלֹא רִבִּי יוּדָה הִיא. תַּנֵּי בְשֵׁם רִבִּי יוּדָה רִבִּי חִיָיה תַּנֵּי לָהּ בְשֵׁם חֲכָמִים.

Rebbi Joḥanan said, earlier generations were asking, may a man ask about his confirmation? How is that? If his wife made a vow, her husband heard it and did not dissolve for her. It is obvious that he cannot dissolve as a husband. May he dissolve as an Elder? What are we talking about? If it is about vows between him and her, these are vows of himself. But we must talk about vows between her and others. [Is that not a Mishnah? “Not his wife’s vows between her and others!”] Is that not Rebbi Jehudah’s? It was stated in the name of Rebbi Judah; Rebbi Ḥiyya stated it in the name of the Sages.

מָהוּ לְהַתִּיר נְדָרִים בַּלַּיְלָה. וּמָה אִם נֵדֶר הַבַּעַל שֶׁכָּתוּב בָּהֶן בְּיוֹם הֲרֵי הוּא מֵיפֵר בַּלַּיְלָה. נִדְרֵי זָקֵן שֶׁאֵין כָּתוּב בָּהֶן בְּיוֹם לֹא כָּל שֶׁכֵּן. מָהוּ לְהַתִּיר עַל יְדֵי הַתּוּרְגְּמָן. נִישְׁמְעִינָהּ מִן הָדָא. רִבִּי בָּא בַּר זוּטְרָא אִיתְעֲבִיד תּוּרְגְּמָן דְּרִבִּי יוֹחָנָן בְּחָדָא אִיתָא דְלָא הֲוָות חָכְמָה מִישְׁמַע סוּרִיבטִין.

May one permit vows in the night? Since vows under the husband’s jurisdiction, about which “on the day” is written, he may dissolve in the night, vows under the jurisdiction of the Elder, where “on the day” is not written, not so much more? Can one permit through an interpreter? Let us hear from the following: Rebbi Abba bar Ẓutra was made an interpreter for Rebbi Joḥanan in the case of a woman who did not know Syriac.

תַּנֵּי. אֵין נִשְׁאָלִין נְדָרִים אֶלָּא עֲטוּפִין וְיוֹשְׁבִין. וְהַנִּשְׁאָל יוֹשֵׁב. וְהַשּׁוֹאֵל צָרִיךְ לִהְיוֹת עוֹמֵד. מִן הָדֵין וְעָמְדוּ שְׁנֵי הָאֲנָשִׁים אֲשֶׁר לָהֶם הָרִיב. אֵין לִי עוֹמְדִין אֶלָּא נִידּוֹנין. שׁוֹאֵל הֲלָכוֹת. אַגָּדוֹת מְנַיִין. תַּלְמוּד לוֹמַר עָמְדוּ וְעָמְדוּ. רִבִּי אָחָא בַּר פַּפָּא סְלַק מִישְׁרֵי נִדְרָא דְרִבִּי אִימִּי. אִיחֵר בָּעֲמִידָה כְדֵי לוֹמַר. אֵין כָּאן נֵדֶר. רִבִּי מָנָא סְלַק מִישְׁרֵי נִדְרָא דְגַמְלִיֵיל דְּקוֹנְתֵּיהּ. אִיחֵר בָּעֲמִידָה כְדֵי לוֹמַר. אֵין כָּאן נֵדֶר אֵין כָּאן שְׁבוּעָה. רִבִּי מָנָא סְלַק מִישְׁרֵי נִדְרָא דְגַמְלִיאֵל בַּר בְּרֵיהּ. אֲמַר לֵיהּ. לָא תֵיעַבֵּיד לִי כְּמָה דָעֲבַדְתְּ לְסַבִּי. אֶלָּא תִיב לָךְ וָאֲנָא קְיַים לִי.

It was stated: One is asked about vows only while sitting and wrapped. The one who is asked must be sitting and the one who is asking is standing; from the following: “And the two people who have the dispute shall stand.” “Standing” means only “being judged”. That is for asking legal rules. Asking about sermons from where? The verse says “shall stand, and shall stand”. Rebbi Aḥa bar Pappus went to permit the vow of Rebbi Immi. He remained standing to say “there is no vow”. Rebbi Mana went to permit the vow of the older Gamliel. He remained standing to say “there is no vow, there is no oath”. Rebbi Mana went to permit the vow of Gamliel the grandson. He said to him, do not treat me as you treated my grandfather, but sit down and I shall remain standing.

רִבִּי זְעִירָא רַב יְהוּדַה יִרְמְיָה בַּר אַבָּא בְשֵׁם רִבִּי שְׁמוּאֵל. שְׁלֹשָׁה שֶׁיּוֹדְעִין לִפְתּוֹחַ מַתִּירִין כְּזָקֵן. סָבְרִין מֵימַר. בְּמָקוֹם שֶׁאֵין זָקֵן. רַבָּנִין דְּקַיְסָרִין. אֲפִילוּ בְּמָקוֹם שֶׁיֵּשׁ שָׁם זָקֵן. אָמְרִין קוֹמֵי רִבִּי יָסָא. רַב הוּנָא רָאשֵׁי מַטּוֹת. מָאן אִינּוּן רָאשֵׁי מַטּוֹת. רַב הוּנָא רֹאשׁ לְרָאשֵׁי הַמַּטּוֹת.

Rebbi Ze‘ira, Rav Jehudah, Jeremiah bar Abba, in the name of Rebbi Samuel: Three who know how to find an opening may permit like an Elder. They thought, at a place where no Elder was available. The rabbis of Caesarea: Even at a place of an Elder. They said before Rebbi Yasa: Rav Huna is “head of tribes”. Who are the heads of tribes? Rav Huna is head of the heads of tribes.

מָהוּ לִמְנוֹת זְקֵינִים לִדְבָרִים יְחִידִים. נִישְׁמְעִינָהּ מִן הָדָא. רַב מְנִיתֵיהּ רִבִּי לְהַתִּיר נְדָרִים וְלִרְאוֹת כְּתָמִים. מִן דִּדְמָךְ בְּעָא גַבֵּי בְּרֵיהּ מוּמֵי בְּכוֹרוֹת. אָמַר לֵיהּ. אֵינִי מוֹסִיף לָךְ עַל מַה שֶׁנָּתַן לָךְ אַבָּא. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. כּוּלָּא יְהִב לֵיהּ. לָדוּן יְחִידִי וּלְהַתִיר נְדָרִים וְלִרְאוֹת כְּתָמִים וְלִרְאוֹת מוּמִין שֶׁבְּגָלוּי. מִן דִּדְמָךְ בְּעָא גַבֵּי בְּרֵיהּ מוּמִין שֶׁבְּסֵתֶר. אָמַר לֵיהּ. אֵינִי מוֹסִיף לָךְ עַל מַה שֶׁנָּתַן לָךְ אַבָּא. אַף עַל גַּו דְּתֵימַר. מְמַנִּין זְקֵינִים לִדְבָרִים יְחִידִים. וְהוּא שֶׁיְּהֵא רָאוּי לְכָל הַדְּבָרִים. כְּהָדָא. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מְנֵי לְכָל תַּלְמִידוֹי. וַהֲוָה מִצְטָעֵר עַל חַד דַּהֲוָה גִבֵּי בְּעֵיינֵיהּ וְלֹא הֲוָה יְכִיל מְמַנֵּיתֵיהּ. וּמְנֵי יָתֵיהּ לִדְבָרִים יְחִידִים. הָדָא אָמְרָה. הָרָאוּי לְדָבָר אֶחָד רָאוּי לְכָל הַדְּבָרִים. וְשֶׁאֵינוֹ רָאוּי לְכָל הַדְּבָרִים אֲפִילוּ לְדָבָר אֶחָד אֵינוֹ רָאוּי.

May one appoint Elders for selected topics? Let us hear from the following: Rebbi appointed Rav to invalidate vows and to see stains. After his death, [Rav] asked his son for [permission to see] defects of firstlings. He said to him, I shall not add to what my father gave you. Rebbi Yose ben Rebbi Abun said, he gave him everything: To sit in judgment alone, to invalidate vows, to see stains, and to see outside blemishes. After his death, [Rav] asked his son for [permission to see] hidden defects. He said to him, I shall not add to what my father gave you. Even though you say, one appoints Elders for selected topics, only if he is competent for everything. As the following: Rebbi Joshua ben Levi ordained all his students, but he was sorry about one who had a defect in his eye and he could not ordain him; so he ordained him for selected topics. That implies that one who is competent in one thing has to be competent in everything, and one who is not competent in everything cannot be declared competent in one thing.

מָהוּ לִמְנוֹת זְקֵינִים לְיָמִים. נִישְׁמְעִינָהּ מִן הָדָא. דְּרִבִּי חִיָיה בַּר אַבָּא אָתָא לְגַבֵּיהּ רִבִּי לָעְזָר. אָמַר לֵיהּ. פַּיֵּיס לְרִבִּי יוּדָן נְשִׂיָיא דְּיִכְתּוֹב לִי חָדָא אִיגֶּרָא דְאִיקָר דְּאֵיפּוּק לְפַרְנָסָתִי לְאַרְעָא בַּרְיְיתָא. וּפַיְיסֵיהּ וְכָתַב לֵיהּ. הֲרֵי שֶׁשָּׁלַחְנוּ לָכֶם אָדָם גָּדוֹל שְׁלוּחֵינוּ וּכְיוֹצֵא בָנוּ עַד שֶׁיַּגִּיעַ אֶצְלֵינוּ. רִבִּי חִזְקִיָּה רִבִּי דוֹסִתַּי רִבִּי אַבָּא בַר זְמִינָא וּמָטוּ בָהּ בְּשֵׁם רִבִּי דוֹסִתַּי סַבָּא. אָכֵן כָּתַב לֵיהּ. הֲרֵי שָׁלַחְנוּ לָכֶם אָדָם גָּדוֹל. שֶׁאֵינוֹ בוֹשׁ לוֹמַר. לֹא שָׁמַעְתִּיו.

May one appoint Elders for a fixed time? Let us hear from the following: Rebbi Ḥiyya bar Abba went to Rebbi Eleazar and asked him to intervene with the Patriarch Rebbi Jehudah, that the latter should write him a letter of recommendation for seeking a livelihood in a foreign country. He intervened, and [the Patriarch] wrote for him: Here we are sending you as our representative a great personality with all our powers until he shall return to us. Rebbi Ḥizqiah, Rebbi Dositheus, Rebbi Abba bar Zamina in the name of the old Rebbi Dositheus: He wrote him the following. Here we are sending you a great personality who will not be ashamed to say “1 did not learn this”.

מָהוּ לְהַתִּיר בְּפֶלוֹנֶס. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מַתִירִין בְּפֶלוֹנֶס. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הִתִּיר בְּפֶלוֹנֶס. רִבִּי הוּנָא בְשֵׁם רִבִּי יִרְמְיָה. בְּמָקוֹם שֶׁאֵין טַלִּית. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. בִּנְדָרִים הִקַּלִּים.

May one permit wearing a coat? Rebbi Abbahu in the name of Rebbi Joḥanan: One permits wearing a coat. Rebbi Joshua ben Levi permitted wearing a coat. Rebbi Huna in the name of Rebbi Jeremiah: At a place where one does not wear a toga. Rebbi Yose ben Abun said, for easy vows.