נדרים ט׳Nedarim 9

Mishnah

משנה: רִבִּי לִיעֶזֶר אוֹמֵר פּוֹתְחִין לָאָדָם בִּכְבוֹד אָבִיו וְאִמּוֹ. וַחֲכָמִים אוֹסְרִים. אָמַר רִבִּי צָדוֹק עַד שֶׁפּוֹתְחִין לוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ יִפְתְּחוּ לוֹ בִּכְבוֹד הַמָּקוֹם אִם כֵּן אֵין נְדָרִים. מוֹדִין חֲכָמִים לְרִבִּי אֱלִיעֶזֶר בְּדָבָר שֶׁבֵּין אָדָם לְבֵין אָבִיו וְאִמּוֹ שֶׁפּוֹתְחִין לוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ.

MISHNAH: Rebbi Eliezer says, one opens for a man by the honor of his father and mother, but the Sages forbid it. Rebbi Ṣadoq said, before one opens by the honor of his father and mother one should open by the honor of the Omnipresent; then there are no vows. The Sages agree with Rebbi Eliezer that if was a matter between a man and his father and mother, that one opens for him by the honor of his father and mother.

Halakhah

הלכה: רִבִּי אֱלִיעֶזֶר אוֹמֵר. פּוֹתְחִין לָאָדָם כול׳. רַבָּנִין אָמְרִין. חֲזָקָה שֶׁאָדָם מַעֲמִיד בִּכְבוֹד אָבִיו וְאִמּוֹ. רִבִּי לִיעֶזֶר אוֹמֵר. פְּעָמִים מַעֲמִיד וּפְעָמִים אֵינוֹ מַעֲמִיד. מוֹדֶה רִבִּי לִיעֶזֶר לְאַחַר מִיתָה שֶׁאֵינוֹ מַעֲמִיד. הַכֹּל מוֹדִין בִּכְבוֹד רַבּוֹ שֶׁאֵינוֹ מַעֲמִיד. דְּתַנִּינָן וּמוֹרָא רַבָּךְ כְּמוֹרָא שָׁמַיִם.

HALAKHAH: “Rebbi Eliezer says, one opens for a man,” etc. The rabbis say, a man resists the honor of his father and mother. Rebbi Eliezer says, sometimes he resists, sometimes he does not resist. Rebbi Eliezer agrees that after their death he does not resist. Everybody agrees that nobody resists the honor of his teacher, as we stated: “And the fear of your teacher shall be like the fear of Heaven.”

אִם כֵּן אֵין נְדָרִים. לֹא יְהוּ נְדָרִים. וְהָכְתִיב וַיְדַבֵּר מֹשֶׁה אֶל רָאשֵׁי הַמַּטּוֹת. תָּלָה הַפָּרָשָׁה בְרָאשֵׁי הַמַּטּוֹת. שֶׁיְּהוּ מַתִּירִין אֶת נִדְרֵיהֶן. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאת עוֹקֵר פָּרָשַׁת נְדָרִים מִן הַתּוֹרָה.

“Then there are no vows.” Let there be no vows! But is it not written: “Moses spoke to the heads of the tribes.” He hung the chapter on the heads of the tribes, that they could dissolve their vows. If you say so, it turns out that you uproot the chapter of vows from the Torah.

רִבִּי יִרְמְיָה בָּעֵי. אַתְּ אוֹמֵר. פּוֹתְחִין לוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ. דְּבָרִים שֶׁבֵּינוֹ לְבֵין הַמָּקוֹ׳ם אַל יִפְתְּחוּ לוֹ בְּכְבוֹד הַמָּקוֹ׳ם. מֵעַתָּה דְבָרִים שֶׁבֵּינוֹ לְבֵין אָבִיו וְאִמּוֹ פּוֹתְחִין לוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ. וְדִכְוָותָהּ יִפְתְּחוּ לוֹ בִּכְבוֹד דְּבָרִים שֶׁבֵּינוֹ לְבֵין הַמָּקוֹ׳ם. אֵי זֶהוּ כְּבוֹד הַמָּקוֹ׳ם. כְּגוֹן סוּכָּה שֶׁאֵינִי עוֹשָׂה. לוּלָב שֶׁאֵינִי נוֹטֵל. תְּפִילִּין שֶׁאֵינִי נוֹתֵן. וְהַיְינוֹ כְבוֹד הַמָּקוֹ׳ם. מַשְׁמַע לֵיהּ דִּלְנַפְשֵׁיהּ הוּא מְהַנֵּי. כְּהָדָא אִם צָדַקְתָּ מַה תִּתֵּן לוֹ. אִם חָטָאתָ מַה תִּפְעָל בּוֹ. אָמַר רִבִּי יַנַּאי. כָּל הַשּׁוֹמֵעַ לְיִצְרוֹ כְּאִילּוּ עוֹבֵד עֲבוֹדָה זָרָה. מַאי טַעֲמָא. לֹא יִהְיֶה בְךְ אֵל זָר וְלֹא תִשְׁתַּחֲוֶה לְאֵל נֵכָר. זָר שֶׁבְּקִרְבָּךְ אַל תַּמְלִיכֵהוּ עָלֶיךָ.

Rebbi Jeremiah asked: Since you say, one opens for him by the honor of his father and mother; in things between him and the Omnipresent, one does not open for him by the honor of the Omnipresent. But since in matters between him and his father and mother one opens for him by the honor of his father and mother; similarly, in things between him and the Omnipresent should one not open for him by the honor of the Omnipresent? What is the honor of the Omnipresent? For example, that I shall not make a tabernacle, that I shall not take a lulab, that I shall not put on phylacteries. One understands that he does it for his own benefit. As in the following: “If you are just, what are you giving Him?” “If you sinned, what would you do to Him?” Rebbi Yannai said, one who listens to his urges is as if he worshipped idols. What is the reason? “In yourself there shall be no alien force; do not bow down to a foreign god.”

רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּתַח. אִילּוּ הָיִיתָ יוֹדֵעַ שֶׁהַנּוֹדֵר כְּאִילּוּ נוֹתֵן קוֹלַר עַל צַוָּארוֹ נוֹדֵר הָיִיתָ. לְקֻסְטוֹרִיָיה שֶׁהָיְתָה עוֹבֶרֶת וְרָאָה קוֹלַר פָּנוּי וְהִכְנִיסָה אֶת רֹאשָׁהּ לְתוֹכוֹ. לֶאֱסוֹר אִסָּר עַל נַפְשׁוֹ. כְּמַה דְאַתְּ אָמַר וְהוּא אָסוּר בַּזִּיקִים. רִבִּי יוֹנָתָן פָּתַח. אִילּוּ הָיִיתָ יוֹדֵעַ שֶׁהַנּוֹדֵר כְּבוֹנֶה בָמָה וְהַמְקַיְימוֹ כְמַקְרִיב עָלָיו נוֹדֵר הָיָיתָ. וְקַשְׁיָא. עֲבוֹדָה זָרָה בִסְקִילָה וְהַנְּדָרִים בְּלֹא תַעֲשֶׂה וְאַתְּ אָמַר אָכֵן. לֵית לָךְ אֶלָּא כַּיי דָּמַר רִבִּי יַנַּאי. כָּל הַשּׁוֹמֵעַ לְיִצְרוֹ כְּיִלּוּ עוֹבֵד עֲבוֹדָה זָרָה. רִבִּי יִצְחָק פָּתַח. אִילּוּ הָיִיתָ יוֹדֵעַ שֶׁהַנּוֹדֵר כִּילּוּ נוֹטֵל חֶרֶב וְדוֹקְרָהּ בְּלִיבּוֹ נוֹדֵר הָיִיתָ. יֵשׁ בּוֹטֶה כְּמַדְקְרוֹת חָרֶב. רִבִּי חֲנִינָה דְצִיפּוֹרִין בְּשֵׁם רִבִּי פִינְחָס. כִּמְדַקֵּר אֵין כְּתִיב אֶלָּא כְּמַדְקְרוֹת חָרֶב. לְאֶחָד שֶׁנָּדַר מִן הַכִּכָּר. וַוי דְּיֵיכוֹל וַיי דְּלָא יֵיכוֹל. אִין אֲכִיל עֲבַר עַל נִידְרֵיהּ. אִין לָא אֲכִיל חֲטֵי עַל נַפְשֵׁיהּ. כֵּיצַד הוּא עוֹשֶׂה. הוֹלֵךְ אֶצֶל חָכָם וְהוּא מַתִּיר נִדְרוֹ. וּלְשׁוֹן חֲכָמִים מַרְפֵּא. רִבִּי דִימִי בְשֵׁם רִבִּי יִצְחָק. לֹא דַיֵיךְ מַה שֶׁאָסְרָה לָךְ הַתּוֹרָה אֶלָּא שֶּׁאַתָה מְבַקֵּשׁ לֶאֱסוֹר עָלֶיךָ דְבָרִים אֲחֵרִים. לֶאֱסוֹר אִסָּר.

Rebbi Simeon ben Laqish provided an opening: If you had known that one who makes a vow is as if he put a neck-iron on his neck, would you have made the vow? It is as if a gang of prisoners was passing by, he saw that there was one unused neck-iron and put his head into it! “To bind a prohibition onto himself”, as you say, “he was bound with chains.” Rebbi Jonathan provided an opening: If you had known that one who makes a vow is like one who builds an idolatrous altar and one who continues in it is like one who sacrifices there, would you have made the vow? That is difficult to understand. Idolatry is a capital crime but vows are a simple prohibition; how can you say that? You have only what Rebbi Yannai said, one who listens to his urges is as if he worshipped idols. Rebbi Isaac provided an opening: If you had known that one who makes a vow is like one who takes a sword and sticks it in his heart, would you have made the vow? “Some talk bluntly like sword piercings.” Rebbi Ḥanina from Sepphoris in the name of Rebbi Phineas: It does not say “piercing” but “sword piercings”. For example, one who made a vow not to eat a loaf. Woe if he eats, woe if he does not eat. If he eats he transgresses his vow. If he does not eat he sins against himself. What can he do? He goes to a Sage who will dissolve his vow, “but the speech of Sages is healing. Rebbi Eudaimon in the name of Rebbi Isaac: Is it not enough what the Torah forbade you that you want to forbid other things for yourself? “To forbid a prohibition”.

רִבִּי יוֹחָנָן פָתַח וְתָהֵי. וְאִילוּלֵי דוּ תְהֵא הוּ אֲתֵי. וְתָהוּת לֹה כְנוֹלָד הוּא. אָמַר רִבִּי הִילָא. הַתָּהוּת מְצוּיָה. כְּהָדָא רִבִּי שִׁמְעוֹן לֹא מָצָא פֶתָח לְנִדְרוֹ עַד שֶׁבָּא אֶחָד מִזִּקְנֵי גָּלִיל. אִית דְּאָמְרִין. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר הֲוָה נְסִיב לֵיהּ מִכָּא וּמוּקִים לֵיהּ הָכָא. נְסִיב לֵיהּ מִכָּא וּמוּקִים לֵיהּ הָכָא. עַד דְּאוּקְמֵיהּ גַּו שִׁמְשָׁא מַפְלֵי מָנוֹהִי. אָמְרִין לֵיהּ. אִילּוּ הָיִיתָ יוֹדֵעַ דְּהָהֵן סַבָּא עֲבַד לָךְ כֵּן נוֹדֵר הָיִיתָ. אֲמַר לוֹן. לֹא. וְשָׁרָא לֵיהּ. אָמְרוּן. מְנָא לָךְ הָדָא. אָמַר לָהֶן. מְשָׁרֵת מֵאִיר הָיִיתִי בְּבָרְחוֹ שְׁנַיִם. וְאִית דְּאָמְרֵי. מַקְּלוֹ שֶׁלָּרִבִּי מֵאִיר הָיְתָה בְיָדִי וְהִיא מְלַמֶּדֶת לִי דַּעַת.

Rebbi Joḥanan provided an opening by having second thoughts: “If it were not for that, would he have come?” Are second thoughts not something new? Rebbi Hila said, second thoughts are a common occurrence. In this kind, Rebbi Simeon did not find an opening for his own vow until one of the Galilean Elders came; some say, that one was Rebbi Simeon ben Eleazar. He took him from here and put him there; he took him from here and put him there, until finally he put him into the sun and told him to check his garments for fleas. They said to him, if you had known that this old man would treat you in such a way, would you have made the vow? He said, No. He permitted him. They asked, from where do you have this? He said to them, I was Meïr’s servant both times when he fled, but some say, Rebbi Meïr’s walking stick was in my hand and it teaches me knowledge.

רִבִּי יִרְמְיָה שָׁרֵי נִדְרָא וּמְקַיֵים לֵיהּ. אִין מִשּׁוּם דְּהוּא חָשַׁשׁ לְהוּא דְשָׁרֵי לֵיהּ לָא יָדְעִין. אִין מִשּׁוּם שֶׁאֵין הַיֵּצֶר תָּאֵב אֶלָּא דָבָר שֶׁאָסוּר לוֹ וְלָא יָדְעִין. רִבִּי יִרְמְיָה כַד לֹא הֲוָה בָּעֵי מֵידוֹן אָמַר. עֵיינִי כְהֵיָיא. וְעַל פִּיהֶם יִהְיֶה כָּל רִיב וְכָל נָגַע. הֵקִישׁ רִיבִים לִנְגָעִים. מַה נְגָעִים לְכָל מַרְאֶה עֵינֵי הַכֹּהֵן. אַף רִיבִים לְכָל מַרְאֶה עֵינֵי הַכֹּהֵן.

Rebbi Jeremiah had his vow dissolved but kept it. Whether it was because he did not trust him who dissolved it, we do not know. Whether it was because one has urges only for things forbidden to oneself, we do not know. When Rebbi Jeremiah was not in the mood to judge, he said, my eyes are weak. “Following their pronouncements shall be all quarrels and all disfiguration.” This compares quarrels to disfigurations. Since disfigurations are “for all the Cohen sees”, so also quarrels are “for all the Cohen sees”.

רִבִּי מָנָא נָדַר מִן חַמְרָא דַאֲבוֹהִי. אֲתַא אֲבוֹהִי סְלַק לְגַבֵּיהּ. אֲמַר לֵיהּ. אִילּוּ הָיִיתָ יוֹדֵעַ דַּאֲנָא מִצְטָעֵר נוֹדֵר הָיִיתָ. אָמַר לֵיהּ לֹא. וְשָׁרָא לֵיהּ. מַה אֲנָן קַיָימִין. אִם בְּאוֹמֵר. הֲנָיָיתִי עַל אַבָּא. הָדָא הִיא דָמַר רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. כּוֹפִין אֶת הַבֶּן שֶׁיִּזּוֹן אֶת הָאָב. אֶלָּא כִּי נָן קַיָימִין בְּאוֹמֵר. הֲנָיַית אַבָּא עָלַי. רִבִּי מָנָא נָדַר וּסְלַק לְגַבֵּי רִבִּי שַׁמַּי. אָמַר לֵיהּ. אִילּוּ הָיִיתָ יוֹדֵעַ שֶׁהַבִּרְיוֹת רָחֲקִין מִינָּךְ. דְּאַתְּ נָדְרָן. נָדַר הֲוֵיתָה. אָמַר לֵיהּ לֹא. וְשָׁרָא לֵיהּ.

Rebbi Mana made a vow away from his father’s wine. His father came to him and said to him, would you have made that vow if you had known that I am hurt by it? He said, no. He dissolved for him. Where do we hold? If he said, my benefit [is forbidden] to my father; is that not what Rebbi Jacob bar Aḥa, Rebbi Samuel bar Naḥman said in the name of Rebbi Jonathan: One forces the son to support his father. But we must hold that he said, my father’s benefit [is forbidden] to me. Rebbi Mana made a vow and came to Rebbi Shammai, who said to him, would you have made that vow if you had known that people do not want to deal with you since you are a vower? He said, no, and he dissolved for him.

Mishnah

משנה: וְעוֹד אָמַר רִבִּי אֱלִיעֶזֶר פּוֹתְחִין בַּנּוֹלָד. וַחֲכָמִים אוֹסְרִין. כֵּיצַד אָמַר קוֹנָם שֶׁאֵינִי נֶהֱנֶה לְאִישׁ פְּלוֹנִי וְנַעֲשָׂה סוֹפֵר אוֹ שֶׁהָיָה מַשִּׂיא אֶת בְּנוֹ בְקָרוֹב וְאָמַר אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא נַעֲשֶׂה סוֹפֵר אוֹ שֶׁהוּא מַשִּׂיא אֶת בְּנוֹ בְקָרוֹב לֹא הָיִיתִי נוֹדֵר. קוֹנָם לְבַיִת הַזֶּה אֵינִי נִכְנָס וְנַעֲשָׂה בֵיֹת הַכְּנֶסֶת. אָמַר אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא נַעֲשֶׂה בֵית הַכְּנֶסֶת לֹא הָיִיתִי נוֹדֵר. רִבִּי אֱלִיעֶזֶר מַתִיר וַחֲכָמִים אוֹסְרִין.

MISHNAH: In addition, Rebbi Eliezer said, one finds an opening in changed circumstances, but the Sages forbid it. How is this? If he said, a qônām that I shall not benefit from Mr. X, who then becomes a public scribe or who marries off his son to one of [the vower’s] relatives, and he said, if I had known that he will become a public scribe or marry off his son to a relative, I would not have vowed; or if he said, a qônām that I shall not enter this house and it was turned into a synagogue and he said, if I had known that it would become a synagogue, I would not have vowed; Rebbi Eliezer permits but the Sages prohibit.

Halakhah

הלכה: וְעוֹד אָמַר רִבִּי אֱלִיעֶזֶר פּוֹתְחִין בַּנּוֹלָד כול׳. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מִמֹּשֶׁה לָמַד רִבִּי אֱלִיעֶזֶר שֶׁפָּתַח לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בַּנּוֹלָד. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא. אִילּוּ הָיִיתָ יוֹדֵעַ כִי מֵתוּ כָּל הָאֲנָשִׁים הַמְבַקְּשִׁים אֶת נַפְשֶׁךָ נוֹדֵר הָיִיתָ. וְכִי מֵתִים הָיוּ. וַהֲלֹא דָתָן וַאֲבִירָם הָיוּ. אֶלָּא שֶׁיָּרְדוּ מִנִּכְסֵיהֶם.

HALAKHAH: “In addition, Rebbi Eliezer said, one finds an opening in changed circumstances,” etc. Rebbi Simon in the name of Rebbi Joshua ben Levi: Rebbi Eliezer learned from Moses, to whom the Holy One, praise to Him, provided an opening by changed circumstances. The Holy One, praise to Him, said to him: If you had known that “all the men who want to kill you have died,” would you have vowed? But did they really die? Were they not Dathan and Abiram? Only, they became poor.

אָמַר רִבִּי יִרְמְיָה. הָדָא דְאַתְּ אָמַר עַד שֶׁלֹּא נָשְׂאוּ וְנָתְנוּ בַּדְּבָרִים כִּבְנוֹלָד הֵם. חֵיילֵיהּ דְּרִבִּי יוֹסֵי מִן הָדָא. זוֹ טָעוּת טָעָה נַחוּם הַמָּדִי. מַה טָעָה. שֶׁפָּתַח לָהֶן בְּנוֹלָד. אָמַר לָהֶן נַחוּם הַמָּדִי. אִילּוּ הָיִיתֶם יוֹדְעִין שֶׁבֵּית הַמִּקְדָּשׁ עָתִיד לִיחָרֵב נוֹדְרִין הָיִיתֶם לִהְיוֹת נְזִירִין. אָמַר רִבִּי זְעוּרָה. הָכֵין הֲוָה צָרִיךְ מֵימַר לוֹן. לֹא הָיִיתֶם יוֹדְעִין שֶׁנִּיבְּאוּ לָכֶם נְבִיאִים הָרִאשׁוֹנִים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָים שֶׁעָתִיד לִיחָרֵב. לֹא הֲוָה כְנוֹלָד. אָמַר רִבִּי הִילָא. עוֹד הוּא בְּנוֹלָד. יָכְלִין הֲווֹן מֵימַר. יָדְעִין הֲוֵינָן אֶלָּא דַהֲוֵינָן סָבְרִין דְּמִילַּיָיא רְחִיקִין. הֶחָזוֹן אֲשֶׁר הוּא חוֹזֶה לְיָמִים רַבִּים וּלְעִיתִּים רְחוֹקוֹת הוּא נִיבָּא. וְאַתְיָיא דְּרִבִּי יִרְמְיָה כְּרִבִּי זְעִירָא וּדְרִבִּי יוֹסֵי כְּרִבִּי אִילָא.

Rebbi Jeremiah said, what you say is only that there are changed circumstances before the matter is discussed. The force of Rebbi Yose is from the following: “That was the error of Naḥum the Mede.” What was his error? That he found them an opening by changed circumstances. “Naḥum the Mede said to them: ‘Would you have made a vow to become nezirim if you had known that the Temple would be destroyed at some future time?’” Rebbi Ze‘ira said, the following he should have said to them: Did you not know that the earlier prophets had prophesied while the Temple was standing that eventually it would be destroyed? Then there are no changed circumstances. Rebbi Hila said, still it is changed circumstances. They could have said to him, we knew it, but it seemed to us that this referred to the far future: “The vision he sees is for many years; for faraway times he prophesies.” It turns out that Rebbi Jeremiah parallels Rebbi Ze‘ira and Rebbi Yose parallels Rebbi Hila.

דְּתַנִּינָן תַּמָּן. אֵין מוֹכְרִין בֵּית הַכְּנֶסֶת אֶלָּא עַל תְּנַאי. עַד כְּדוֹן שֶׁבְּנָיָיהּ לְשֵׁם כְּנֶסֶת. בְּנָיָיהּ לְשֵׁם חָצֵר וְהִקְדִּישָׁהּ מָהוּ. נִישְׁמְעִינָהּ מִן הָדָא. קוֹנָם לְבַיִת זֶה שֶׁאֵינִי נִכְנָס. וְנַעֲשָׂה בֵית הַכְּנֶסֶת. הָדָא אָמְרָהּ. שֶׁבְּנָיָיהּ לְשֵׁם חָצֵר וְהִקְדִּישָׁהּ מַהוּ. אֵימָתַי הִיא קְדוֹשָׁה. מִיַּד אוֹ בִשְׁעַת תַּשְׁמִישׁ. נִישְׁמְעִינָהּ מִן הָדָא. הָעוֹשֶׂה תֵיבָה לְשֵׁם סֵפֶר וּמִטְפָּחוֹת לְשֵׁם סֵפֶר. עַד שֶׁלֹּא נִשְׁתַּמֵּשׁ בָּהֶן סֵפֶר מוּתָּר לְהִשְׁתַּמֵּשׁ בָּהֶן הֶדְיוֹט. מִשֶׁנִּשְׁתַּמֵּשׁ בָּהֶן סֵפֶר אָסוּר לְהִשְׁתַּמֵּשׁ בָּהֶן הֶדְיוֹט. וּמַה אֵילּוּ שֶׁנַּעֲשׂוּ לְשֵׁם סֵפֶר אֵינָן קְדוֹשׁוֹת אֶלָּא בִשְׁעַת תַּשְׁמִישׁ. זוֹ שֶׁבְּנָיָיהּ לְשֵׁם חָצֵר לֹא כָּל שֶׁכֵּן. אֵילּוּ עֲשָׂאָן לְשֵׁם חוּלִין וְהִקְדִּישָן קָדְשׁוּ.

(As) we have stated there: “One sells a synagogue only conditionally”. So far if it was built as a synagogue. How is the situation if the building was first built for profane use and then dedicated? Let us hear from the following: “A qônām that I shall not enter this house and it was turned into a synagogue.” That implies that if it was built as a courtyard and afterwards was dedicated that it becomes holy. How? When does it become holy, immediately or when it is used? Let us hear from the following: “If somebody makes a chest for a Torah scroll, or wrappings for a Torah scroll, before they were used for a Torah scroll they may be used for private use; after they were used for a Torah scroll they may not be used for private use.” Since these were made for holy use but became holy only when used, that which was built as a courtyard not so much more? What is the status of those if they were made for profane use and then dedicated? They become holy.

Mishnah

משנה: רִבִּי מֵאִיר אוֹמֵר יֵשׁ דְּבָרִים שֶׁהֵן כְּנוֹלָד וְאֵינָן כְּנוֹלָד וַחֲכָמִים מוֹדִין לוֹ. כֵּיצַד אָמַר קוֹנָם שֶׁאֵינִי נוֹשֶׂא פְּלֹנִית שֶׁאָבִיהָ רַע. אָמְרוּ לוֹ מֵת אוֹ שֶׁעָשָׂה תְשׁוּבָה. קוֹנָם לְבַיִת זֶה שֶׁאֵינִי נִכְנָס שֶׁהַכֶּלֶב רַע בְּתוֹכוֹ אוֹ שֶׁהַנָּחָשׁ בְּתוֹכוֹ אָמְרוּ לוֹ מֵת הַכֶּלֶב וְנֶהֱרַג הַנָּחָשׁ הֲרֵי הֵן כְּנוֹלָד וְאֵינָן כְּנוֹלָד וַחֲכָמִים מוֹדִין לוֹ.

MISHNAH: Rebbi Meïr says, there are things like changed circumstances which are not really changed circumstances, and the Sagesagree with him. How is this? He said, a qônām that I shall not marry this woman for her father is evil, and they told him that he died or that he repented; a qônām that I shall not enter this house because it has a bad dog inside, or a snake; they said to him the dog died, the snake was killed; these there are things like changed circumstances which are not changed circumstances, and the Sages agree with him.

Halakhah

הלכה: רִבִּי מֵאִיר אוֹמֵר יֵשׁ דְּבָרִים שֶׁהֵן כְּנוֹלָד. שְׁמוּאֵל אָמַר מִשֵּׁם נֵדֶר טָעוּת. כְּבָר מֵת הַכֶּלֶב כְּבָר נֶהֱרַג הַנָּחָשׁ. רִבִּי אִילָּא בְשֵׁם רִבִּי לָעְזָר. מִפְּנֵי שֶׁהוּא כְתוֹלֶה נִדְרוֹ בְדָבָר. בְּאוֹמֵר. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לְאִישׁ פְּלוֹנִי כָּל הַזְּמַן שֶׁהוּא לָבוּשׁ שְׁחוֹרִים. לָבַשׁ לְבָנִים מוּתָּר בּוֹ. רִבִּי זְעוּרָא בְשֵׁם רִבִּי יוֹחָנָן. אַף הוּא אֵינוֹ צָרִיךְ הֵיתֵר חָכָם.

HALAKHAH: “Rebbi Meïr says, there are things like changed circumstances”. Samuel says, because of an erroneous vow; the dog was already dead, the snake had already been killed. Rebbi Hila in the name of Rebbi Eleazar, because he is like someone who makes his vow dependent on something: A qônām that I shall have no benefit from this man as long as he wears black garments. If he wore white, he would be permitted to him. Rebbi Ze‘ira in the name of Rebbi Joḥanan: That one does not need the permission of a Sage.

Mishnah

משנה: וְעוֹד אָמַר רִבִּי מֵאִיר פּוֹתְחִין לוֹ מִן הַכָּתוּב בַּתּוֹרָה וְאוֹמְרִים לוֹ אִילּוּ הָיִיתָ יוֹדֵעַ שֶׁאַתָּה עוֹבֵר עַל לֹא תִקּוֹם וְעַל לֹא תִטּוֹר וְעַל לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ וְחֵי אָחִיךָ עִמָּךְ שֶׁמָּא יַעֲנִי וְאֵין אַתְּ יָכוֹל לְפַרְנְסוֹ וְאָמַר אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן לֹא הָיִיתִי נוֹדֵר הֲרֵי זֶה מוּתָּר.

MISHNAH: In addition, Rebbi Meïr said, one opens for him with what is written in the Torah. One says to him, if you had realized that you sin against “you shall not take revenge”, “you shall not nurse hatred”, “you shall not hate your brother in your heart, “you shall love your neighbor as yourself”, “let your brother live with you”, maybe he would become poor and you cannot provide for him! If he said, if I had realized this, I would not have vowed, he is permitted.

Halakhah

הלכה: כְּתִיב לֹא תִקּוֹם וְלֹא תִטּוֹר אֶת בְּנֵי עַמֶּךָ. הֵיךְ עֲבִידָה. הֲוָה מְקַטֵּעַ קוֹפָּד וּמְחַת סַכִּינָא לְיָדוֹי. תַּחֲזוֹר וְתִמְחֵי לְיָדֵיהּ.

HALAKHAH: It is written: “You should not take revenge or nurse hatred against your fellow countrymen.” How is that? He was cutting meat and the knife fell down on his hand. Should he go and hit his hand?

וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ. רִבִּי עֲקִיבָה אוֹמֵר. זֶהוּ כְּלָל גָּדוֹל בַּתּוֹרָה. בֶּן עַזַּאי אוֹמֵר. זֶה סֵפֶר תּוֹלְדוֹת אָדָם זֶה כְּלָל גָּדוֹל מִזֶּה.

“You shall love your neighbor as yourself”. Rebbi Aqiba says, that is a great principle in the Torah. Ben Azzai says, “this is the book of the descent of man” is a more important principle.

שֶׁמָּא יַעֲנִי. לֹא כְּנוֹלָד הוּא. אָמַר רִבִּי זְעוּרָא. עֲנִיּוּת מְצוּיָה. כְּהָדָא. חַד בַּר נַשׁ הֲוָה בַּעַל דִּינֵיהּ עָתִיר. אֲתָא בָּעֵי מֵידוֹן קוֹמֵי רַב. שְׁלַח רַב בַּתְרֵיהּ אֲמַר. עִם הַהוּא אֲנָא בְעִי מֵייתֵי מֵידוֹן. כָּךְ אִין אַתְיָין כָּל גָּמָלַיָיא דַּעֲרַבִיָיא לָא טְעִנִין קוֹרֻקָסַּיָיא דְּאֻפּוֹתֵיקִים דִּידִי. שָׁמַע וָמַר. מַהוּ מִתְגָּאֶה דְּלֹא לֵיהּ. תְּהֵא פְחָתָה בָהּ. מִן יַד נָפְקָת קֶלֶוְוסִיס מִן מַלְכוּתָא דְּיֵיעוֹל הוּא וּמִדְּלֵיהּ לְטִימְיוֹן. אֲתָא גַּבֵּי רַב. אֲמַר לֵיהּ. צְלִי עָלַי דּוּ נַפְשִׁי תַחֲזוֹר. צְלֵי עֲלוֹי וְחָזַר עֲלָהּ.

“Maybe he would become poor”. Are these not changed circumstances? Rebbi Ze‘ira said, poverty is frequent. As the following: A man had a lawsuit against a rich man. He wanted to be judged before Rav; Rav sent for [the rich man], who said: For this one I should come to court? If all the camels of Arabia came they could not carry all the leather sacks containing my mortgages! [Rav] heard this and said, what does this one pride himself with what is not his! There should be depreciation of it! Immediately there came a royal decree that he and his property should belong to the treasury. He [the rich man] came before Rav and said to him, pray for me that my personality could be restored. He prayed, and it was restored to him.

Mishnah

משנה: פּוֹתְחִין לָאָדָם בִּכְתוּבַּת אִשְׁתּוֹ. מַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מֵאִשְׁתּוֹ הֲנָיָיה וְהָיְתָה כְתוּבָּתָהּ אַרְבַּע מֵאוֹת דֵּינָרִין וּבָאת לִפְנֵי רִבִּי עֲקִיבָה וְחִיְּבוֹ לִיתֵּן לָהּ כְּתוּבָּתָהּ. אָמַר לוֹ רִבִּי שְׁמוֹנֶה מֵאוֹת דֵּינָרִין הִנִּיחַ אַבָּא וְנָטַל אָחִי אַרְבַּע מֵאוֹת וַאֲנִי אַרְבַּע מֵאוֹת לֹא דַיָיהּ שֶׁתִּיטּוֹל מָאתַיִם וַאֲנִי מָאתַיִם. אָמַר לוֹ רִבִּי עֲקִיבָה אֲפִילּוּ אַתְּ מוֹכֵר שְׂעַר רֹאשָׁךְ אַתְּ נוֹתֵן לָהּ כְּתוּבָּתָהּ. אָמַר לוֹ אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן לֹא הָיִיתִי נוֹדֵר וְהִתִּירוֹ רִבִּי עֲקִיבָה.

MISHNAH: One creates an opening for a man with his wife’s ketubah. It happened that one vowed usufruct from his wife whose ketubah was 400 denar. She came before Rebbi Aqiba who obliged him to give her her ketubah. He said, Rebbi, my father left 800 denar. My brother took 400 and I 400, would it not be enough if she take 200 and I 200? Rebbi Aqiba told him, even if you have to sell the hair on your head, you will pay her ketubah. He said to him, if I had known that, I would not have vowed. Rebbi Aqiba freed him.

Halakhah

הלכה: פּוֹתְחִין לָאָדָם בִּכְתוּבַּת אִשְׁתּוֹ כול׳. וְגוֹבִין מִן הַמְּטַלְטְלִין. אָמַר רִבִּי בָּא. אַף עַל גַּו דְּתֵימַר. גּוֹבִין מִן הַמְּטַלְטְלִין. אוֹמֵר לוֹ שֶׁיִּתֵּן. רִבִּי מַנִּישָׁא שָׁאַל. מַהוּ לוֹמַר לְיוֹרְשִׁין לִגְבוֹת מִן הַמְּשׁוּעְבָּדִין. אָמַר רִבִּי אַבָּא מָרִי. מַתְנִיתָא אָמְרָה כֵן שֶׁאֵין אוֹמֵר לָהֶן. דְּתַנִינָן תַּמָּן. אֵלָּא יִינָּתְנוּ לְיוֹרְשִׁין. שֶׁכּוּלָּן צְרִיכִין שְׁבוּעָה וְאֵין הַיּוֹרְשִׁין צְרִיכִין שְׁבוּעָה. מַהוּ מִישְׁבְּעוּנָהּ. תַּמָּן אָמְרִין מִן תִּבְנָא לֹא גְבָאִי וּמִן גּוּפֵיהּ גְּבָאִי.

HALAKHAH: “One creates an opening for a man with his wife’s ketubah” etc. Does one collect from movables? Rebbi Abba said, even if one could say, one collects from movables, one tells him to pay. Rebbi Manisha asked, could one tell the heirs to collect from pledged property? Rebbi Abba Mari said, the Mishnah says that one does not say so, as we have stated there: “It should be given to the heirs since everybody has to swear but the heirs do not have to swear.” What does one make her swear? There, they say, from straw I did not collect, from his person I did collect.

Mishnah

משנה: פּוֹתְחִין בְּיָמִים טוֹבִים וּבְשַׁבָּתוֹת. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִין אוֹתָן הַיָּמִים מוּתָּרִין וּשְׁאָר כָּל הַיָּמִים אֲסוּרִין עַד שֶׁבָּא רִבִּי עֲקִיבָה וְלִימֵּד שֶׁהַנֵּדֶר שֶׁהוּתַּר מִקְצָתוֹ הוּתַּר כּוּלּוֹ. כֵּיצַד. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לְכוּלְּכֶם הוּתַּר אֶחָד מֵהֶן הוּתְּרוּ כוּלָּן. שֶׁאֵינִי נֶהֱנֶה לָזֶה וְלָזֶה לָזֶה הוּתַּר הָרִאשׁוֹן הוּתְּרוּ כוּלָּן הוּתַּר הָאַחֲרוֹן הָאַחֲרוֹן מוּתָּר וְכוּלָּן אֲסוּרִין. שֶׁאֵינִי נֶהֱנֶה לָזֶה קָרְבָּן וְלָזֶה קָרְבָּן צְרִיכִין פֶּתַח לְכָל אֶחָד וְאֶחָד. קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם שֶׁהַיַּיִן רַע לַמֵּעַיִם. אָמְרוּ לוֹ וַהֲלֹא הַמְיוּשָּׁן יָפֶה לַמֵּיעַיִם הוּתַּר בִּמְיוּשָּׁן וְלֹא בַמְיוּשָּׁן בִּלְבַד הוּתַּר אֶלָּא בְּכָל הַיַּיִן. קוֹנָם בָּצָל שֶׁאֵינִי טוֹעֵם שֶׁהַבָּצָל רַע לַלֵּב. אָמְרוּ לוֹ וַהֲלֹא הַכּוּפְרִי יָפֶה לַלֵּב. הוּתַּר בַּכּוּפְרִי וְלֹא בַּכּוּפְרִי בִּלְבַד הוּתַּר אֶלָּא בְּכָל הַבְּצָלִים. מַעֲשֶׂה הָיָה וְהִתִּירוֹ רִבִּי מֵאִיר בְּכָל הַבְּצָלִים.

MISHNAH: One opens about festive days and Sabbaths. In earlier times, they said that these days are permitted but the rest forbidden, until Rebbi Aqiba came and taught that a vow which was partially voided is totally voided. How is this? ‘A qônām that I shall not benefit any one of you,’ if one was permitted, all are permitted. ‘That I shall not benefit this one and this one and this one,’ if the first one becomes permitted, all are permitted; if the last one becomes permitted, he is permitted and the others are prohibited. ‘That I shall not benefit, a qorbān for this one, a qorbān for that one’; each single one needs a separate opening. ‘A qônām that I shall not taste wine, for wine is bad for the intestines.’ If they told him, but old [wine] is good for the intestines, old [wine] was permitted; not only old wine is permitted but all wines. ‘A qônām that I shall not taste onion, for onion is bad for the heart.’ If they told him, but the rural kind is good for the heart, rural [onion] was permitted; not only rural is permitted but all onions. It happened that Rebbi Meїr permitted all onions to him.

Halakhah

הלכה: פּוֹתְחִין בְּיָמִים טוֹבִים וּבְשַׁבָּתוֹת כול׳. תַּנֵּי. הוּתַּר מִמֶּנּוּ וּלמַטָּה מוּתָּר. מִמֶּנּוּ וּלְמַעֲלָה אָסוּר. תַּנֵּי בְשֵׁם רִבִּי נָתָן. יֵשׁ נֵדֶר שֶׁמִּקְצָתוֹ בָטֵל וּמִקְצָתוֹ קַיָים. כֵּיצַד. נָדַר מִן הַכַּלְכָּלָה וְהָיוּ שָׁם בְּנוֹת שֶׁבַע. אָמַר. אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁיֵּשׁ שָׁם בְּנוֹת שֶׁבַע לֹא הָיִיתִי נוֹדֵר. הוּתַּר בִּבְנוֹת שֶׁבַע. וְלֹא בִּבְנוֹת שֶׁבַע בִּלְבַד הוּתַּר אֶלָּא בְּכָל הַכַּלְכָּלָה. אֲבָל אִם אָמַר. אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁיֵּשׁ שָׁם בְּנוֹת שֶׁבַע לֹא הָיִיתִי נוֹדֵר מִבְּנוֹת שֶׁבַע. לֹא הוּתַּר אֶלָּא בִּבְנוֹת שֶׁבַע בִּלְבַד.

HALAKHAH: “One opens about festive days and Sabbaths,” etc. It was stated: “If one was permitted, all subsequent ones are permitted, all preceding ones are forbidden.” It was stated in the name of Rebbi Nathan: “There exists a type of vow which may be partly voided and the rest confirmed. How is this? One made a vow [not to eat] from a fig basket which contained benot s̄eba’ figs. If he said, if I had known that it contained benot s̄eba’ figs, I would not have made the vow, he is permitted the benot s̄eba’ figs and not only these but all figs. But if he said, if I had known that it contained benot s̄eba’ figs, I would not have extended my vow to benot s̄eba’ figs, only benot s̄eba’ figs are permitted to him.”

Mishnah

משנה: פּוֹתְחִין לָאָדָם בִּכְבוֹד עַצְמוֹ וּבִכְבוֹד בָּנָיו. אוֹמְרִים לוֹ אִילּוּ הָיִיתָ יוֹדֵעַ שֶׁלְּמָחָר אוֹמְרִין עָלֶיךָ כָּךְ הִיא וֶסְתּוֹ שֶׁלִּפְלוֹנִי מְגָרֵשׁ נָשָׁיו וְעַל בְּנוֹתֶיךָ יְהוּ אוֹמְרִים בְּנוֹת גְּרוּשָׁה הֵן מָה רָאָת אִימָּן שֶׁלָּאֵילּוּ לְהִתְגָּרֵשׁ. וְאָמַר אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן לֹא הָיִיתִי נוֹדֵר הֲרֵי זֶה מוּתָּר.

MISHNAH: One finds an opening for a man with his own honor and that of his children. One tells him, if you had known that tomorrow one will say of you, it is the habit of this man to divorce his wife, and about your daughters one will say, they are daughters of a divorcee, what did the mother of these do to get herself divorced? If he said, if I had known that it is so I would not have made the vow, then it is dissolved.

Halakhah

הלכה: פּוֹתְחִין לָאָדָם בִּכְבוֹד עַצְמוֹ כול׳. תַּנֵּי. רִבִּי יוּדָה בֶּן בְּתֵירָה אוֹמֵר. אֵין פּוֹתְחִין לָאָדָם אֶלָּא בִכְבוֹד עַצְמוֹ בִּלְבַד. כְּהָדָא חָדָא אִיתָה נָדְרָת מִן בְּרַתָּהּ. אָתָת לְגַבֵּי רִבִּי יוֹחָנָן. אָמַר לָהּ. אִילּוּ הֲוֵוית יָדַעַת דִּבְרַתֵּיךְ נָסְבָה שׁוּם בִּישׁ נוֹדֶרֶת הֲוֵית. אָמְרָה. לֹא. וְשָׁרַת לָהּ. וְלֹא מִתְנִיתָא הִיא. פּוֹתְחִין לָאָדָם בִּכְבוֹד עַצְמוֹ וּבִכְבוֹד בָּנָיו. דְּלֹא תִיסְבּוֹר כְּרִבִּי יוּדָה בֶּן בְּתֵירָה.

HALAKHAH: “One finds an opening for a man about his own honor,” etc. It was stated: Rebbi Jehudah ben Bathyra said, one finds an opening for a man exclusively about his own honor. As the following? A woman vowed [not to have benefit] from her daughter. She came to Rebbi Joḥanan who said to her, if you had known that your daughter gets a bad reputation, would you have made the vow? She said, no, and he permitted her. Is that not the Mishnah: “One finds an opening for a man about his own honor and that of his children”? That you should not think one follows Rebbi Jehudah ben Bathyra.

Mishnah

משנה: קוֹנָם שֶׁאֵינִי נוֹשֵׂא אֶת פְּלוֹנִית כְּעוּרָה וַהֲרֵי הִיא נָאָה שְׁחוֹרָה וַהֲרֵי הִיא לְבָנָה קְצָרָה וַהֲרֵי הִיא אֲרוּכָּה מוּתָּר לֹא מִפְּנֵי שֶׁהִיא כְעוּרָה וְנַעֲשֵׂית נָאָה שְׁחוֹרָה וְנַעֲשֵׂית לְבָנָה קְצָרָה וְנַעֲשֵׂית אֲרוּכָּה אֶלָּא שֶׁהַנֵּדֶר טָעוּת. מַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מִבַּת אֲחוֹתוֹ הֲנָיָיה וְהִכְנִיסוּהָ לְבֵית רִבִּי יִשְׁמָעֵאל וְיִפּוּהָ. אָמַר לוֹ רִבִּי יִשְׁמָעֵאל בְּנִי לָזוֹ נָדַרְתַּ. אָמַר לוֹ לָאו וְהִתִּירוֹ רִבִּי יִשְׁמָעֵאל. בְּאוֹתָהּ שָׁעָה בָּכָה רִבִּי יִשְׁמָעֵאל וְאָמַר בְּנוֹת יִשְׂרָאֵל יָפוֹת הֵן אֶלָּא שֶׁהָעֲנִיּוּת מְנַוְולָתָן.

MISHNAH: ‘A qônām that I shall not marry the ugly Miss X, and she is beautiful, black and she is white, short and she is tall, he is permitted. Not because she was ugly and became beautiful, black and she became white, short and she became tall, but because the vow was erroneous. It happened that one made a vow renouncing benefit from his sister’s daughter. They brought her to Rebbi Ismael’s house and gave her a beauty treatment. Rebbi Ismael asked him, did you make your vow about this one? He said no, and Rebbi Ismael dissolved it. At that moment, Rebbi Ismael cried and said, the daughters of Israel are beautiful, but poverty disfigures them.

Halakhah

הלכה: קוֹנָם שֶׁאֵינִי נוֹשֵׂא אֶת פְּלוֹנִית כְּעוּרָה כול׳. עָשָׂה לָהּ עַיִן שֶׁלַּזָּהָב שֵׁן שֶׁלַּזָּהָב. כִּלְשׁוֹן הַזֶּה אָמַר לוֹ. זְכֵה בְּמָה שֶׁעָלֶיהָ.

HALAKHAH: “ ‘A qônām that I shall not marry the ugly Miss X,’” etc. He made her a golden eye, a golden tooth. So he said to him, acquire what is on her.

Mishnah

משנה: וּכְשֶׁמֵּת רִבִּי יִשְׁמָעֵאל הָיוּ בְּנוֹת יִשְׂרָאֵל נוֹשְׂאוֹת קִינָה וְאוֹמְרוֹת בְּנוֹת יִשְׂרָאֵל אֶל רִבִּי יִשְׁמָעֵאל בְּכֵינָה. וְכֵן הוּא אוֹמֵר בְּשָׁאוּל בְּנוֹת יִשְׂרָאֵל אֶל שָׁאוּל בְּכֵינָה וגו׳.

MISHNAH: And when Rebbi Ismael died the daughters of Israel did sing a dirge and say, ‘Daughters of Israel, cry about Rebbi Ismael’, as it is said about Saul: ‘Daughters of Israel, cry about Saul, etc.’

Halakhah

הלכה: וּכְשֶׁמֵּת רִבִּי יִשְׁמָעֵאל כול׳. כְּתִיב בְּנוֹת יִשְׂרָאֵל אֶל שָׁאוּל בְּכֵינָה וגו׳. רִבִּי יוּדָה וְרִבִּי נְחֶמְיָה. חַד אָמַר. בְּנוֹת יִשְׂרָאֵל מַמָּשׁ. שֶׁהָיוּ בַעֲלֵיהֶן הוֹלְכִין לַמִּלְחָמָה וְהָיָה מַעֲלֶה לָהֶן מְזוֹנוֹת. מַה תַלְמוּד לוֹמַר. הַמַּעֲלֶה עֲדִי זָהָב עַל לְבוּשְׁכֶן. שֶׁאֵין תַּכְשִׁיט נָאֶה אֶלָּא עַל גוּף מְעוּדָּן. וְחָרָנָה אָמַר בְּנוֹת יִשְׂרָאֵל. בְּנָיוֹת שֶׁבְּיִשְׂרָאֵל. סַנהֶדְרִיּוֹת שֶׁלְּיִשְׂרָאֵל. הָיָה רוֹאֶה כַת חֲבֵירִים וּמַאֲכִילָן וּמַשְׁקָן. וּמַה תַלְמוּד לוֹמַר. הַמַּעֲלֶה עֲדִי זָהָב עַל לְבוּשְׁכֶן. שֶׁהָיָה שׁוֹמֵעַ טַעַם הֲלָכָה מִפִּי חָכָם וּמְקַלְּסוֹ.

HALAKHAH: “And when Rebbi Ismael died,” etc. It is written, ““Daughters of Israel, cry about Saul, etc.” Rebbi Jehudah and Rebbi Neḥemiah. One said, really daughters of Israel. For their husbands went to war and he provided them with food. Why does the verse say “who puts a golden jewel on your garments”? Jewellery looks good only on a supple body. The other one said, “the daughters of Israel” means the builders of Israel, the councils of Israel. When he saw a group of fellows, he gave them to eat and drink. What does the verse mean by “who puts a golden jewel on your garments”? That he heard the reason for a practice from a Sage and praised him.