konam

One who says, “konam” “qonah” or “qonas”: these are the substitutes for korban. “Herek” “herech” or “heref,” these are substitutes for herem. “Nazik” “naziah” “paziah” these are substitutes for nazirite vows. “Shevuthah” “shekukah” or one who vows with the word “mota” these are substitutes for shevuah (an oath).

If one says “A korban”, “A wholly burnt-offering”, “A meal-offering”, “A sin-offering”, “A thanksgiving-offering”, “A peace-offering, should be that which I eat from you” he is bound [by his vow]. Rabbi Judah permitted [him]. [If he says] “The korban”, “like a korban”, “korban”, should be that which I eat from you he is bound [by his vow]. If he says, “That which I shall not eat of yours should be a korban”, Rabbi Meir forbids [him]. If one says to his fellow, “Konam be my mouth which speaks with you”, “My hands which work for you” [or] “My feet which walk with you,’ he is forbidden.

And these [vows] are not binding: [One who says] “What I eat of yours shall be unconsecrated”; “As the flesh of the swine”; “As an object of idolatrous worship”; “As hides pierced at the heart”; “As carrion”; “As terefoth”; “As abominations”; “As creeping things”; “As Aaron’s dough”; “As his terumah”--[in all these cases the vow is] not binding. If one says to his wife, “Behold! You are like my mother to me”, he must be given an opening on other grounds, in order that he should not act lightly in such matters. [If one says,] “Konam if I sleep”; “If I speak”; or “If I walk”; or if one says to his wife, “Konam if I cohabit with you,” he is liable to [the biblical prohibition] “he shall not break his word” (Numbers 30:. [If he says,] “I swear] an oath not to sleep”, or, “talk,” or, “walk,” he is forbidden [to do so].

And these [vows] are not binding: [One who says] “What I eat of yours shall be unconsecrated”; “As the flesh of the swine”; “As an object of idolatrous worship”; “As hides pierced at the heart”; “As carrion”; “As terefoth”; “As abominations”; “As creeping things”; “As Aaron’s dough”; “As his terumah”--[in all these cases the vow is] not binding. If one says to his wife, “Behold! You are like my mother to me”, he must be given an opening on other grounds, in order that he should not act lightly in such matters. [If one says,] “Konam if I sleep”; “If I speak”; or “If I walk”; or if one says to his wife, “Konam if I cohabit with you,” he is liable to [the biblical prohibition] “he shall not break his word” (Numbers 30:. [If he says,] “I swear] an oath not to sleep”, or, “talk,” or, “walk,” he is forbidden [to do so].

[If he says,] “A korban should be what I do not eat of yours”; “By a korban! If I eat of yours”; “What I do not eat of yours should not be a korban to me” the vow is not binding. [If he says], “An oath [that] I will not eat of yours”; “An oath that I eat of yours”; “No oath [that] I will not eat of yours” his oath is valid. In these instances oaths are more stringent than vows. There is [also] greater stringency in vows than in oaths. How so? If one says, “Konam be the sukkah that I make,”; “The lulav that I take”; “The tefillin that I put on”; as vows they are binding, but as oaths they are not, because one cannot swear to transgress the commandments.

If one vows by herem, and says, “I vowed only by a herem (a of the sea”; [If he says] “By a korban”, and then says, “I vowed only by korbanot (gifts) of kings”; [If he says] “Behold! I myself (atzmi) am a korban”, and then says, “I vowed only by the etzem (bone) which I keep for the purpose of vowing”; [If he says,] “Konam be any benefit my wife has from me”, and then says, “I spoke only of my first wife, whom I have divorced” Regarding none of these [vows] should they inquire [of a sage in order to break them], but if they inquire about them, they are punished and treated strictly, the words of Rabbi Meir. But the Sages say: they are given an opening on other grounds, in order that they should not act lightly with vows.

Four types of vows the Sages have invalidated: Vows of incentive, vows of exaggeration, vows in error, and vows [broken] under pressure. Vows of incentive how so? If one was selling an article and said, “Konam that I will not reduce below a sela”; and the other replied, “Konam that I will not add above a shekel” both of them want [a price] of three denarii. Rabbi Eliezer ben Jacob says: Also one who wishes to subject his friend to a vow to eat with him, may say: “Every vow which I may make in the future shall be void”, providing that he remembers this at the time of the vow.

Four types of vows the Sages have invalidated: Vows of incentive, vows of exaggeration, vows in error, and vows [broken] under pressure. Vows of incentive how so? If one was selling an article and said, “Konam that I will not reduce below a sela”; and the other replied, “Konam that I will not add above a shekel” both of them want [a price] of three denarii. Rabbi Eliezer ben Jacob says: Also one who wishes to subject his friend to a vow to eat with him, may say: “Every vow which I may make in the future shall be void”, providing that he remembers this at the time of the vow.

Vows of exaggeration: If one says, “Konam if I did not see on this road as many as departed from Egypt”; “If I did not see a snake [as thick as the] the beam of an olive press. Vows in error: [If one says, “Konam,] if I ate or drank”, and then remembered that he had; “If I eat or drink” and then forgot [his vow] and ate or drank; “Konam be any benefit which my wife has from me, because she stole my purse or beat my child, and it was subsequently learnt that she had not beaten him nor stolen”; If one saw people eating [his] figs and said to them, “Let the figs be a korban to you,” and then discovered the people to be his father or his brothers. If others were with them: Beth Shammai says: his father and brothers are permitted, but the rest are forbidden. Beth Hillel says: all are permitted.

Vows of exaggeration: If one says, “Konam if I did not see on this road as many as departed from Egypt”; “If I did not see a snake [as thick as the] the beam of an olive press. Vows in error: [If one says, “Konam,] if I ate or drank”, and then remembered that he had; “If I eat or drink” and then forgot [his vow] and ate or drank; “Konam be any benefit which my wife has from me, because she stole my purse or beat my child, and it was subsequently learnt that she had not beaten him nor stolen”; If one saw people eating [his] figs and said to them, “Let the figs be a korban to you,” and then discovered the people to be his father or his brothers. If others were with them: Beth Shammai says: his father and brothers are permitted, but the rest are forbidden. Beth Hillel says: all are permitted.

Vows of exaggeration: If one says, “Konam if I did not see on this road as many as departed from Egypt”; “If I did not see a snake [as thick as the] the beam of an olive press. Vows in error: [If one says, “Konam,] if I ate or drank”, and then remembered that he had; “If I eat or drink” and then forgot [his vow] and ate or drank; “Konam be any benefit which my wife has from me, because she stole my purse or beat my child, and it was subsequently learnt that she had not beaten him nor stolen”; If one saw people eating [his] figs and said to them, “Let the figs be a korban to you,” and then discovered the people to be his father or his brothers. If others were with them: Beth Shammai says: his father and brothers are permitted, but the rest are forbidden. Beth Hillel says: all are permitted.

One may vow to murderers, robbers, or tax collectors that it [the produce which they demand] is terumah, even if it is not; [or] that it belongs to the royal house, even if it does not. Beth Shammai says: one may make any form of vow, except an oath; But Beth Hillel says: even an oath. Beth Shammai says: he must not volunteer to vow; Beth Hillel says: he may do so. Beth Shammai says: [he may vow] only as far as he makes him vow; Beth Hillel says: even in respect of what he does not make him vow. How so? If they said to him, say: “Konam be any benefit my wife has of me”, and he said, “Konam be any benefit my wife and children have of me,” Beth Shammai says: his wife is permitted, but his children are forbidden; Beth Hillel says: both are permitted.

One may vow to murderers, robbers, or tax collectors that it [the produce which they demand] is terumah, even if it is not; [or] that it belongs to the royal house, even if it does not. Beth Shammai says: one may make any form of vow, except an oath; But Beth Hillel says: even an oath. Beth Shammai says: he must not volunteer to vow; Beth Hillel says: he may do so. Beth Shammai says: [he may vow] only as far as he makes him vow; Beth Hillel says: even in respect of what he does not make him vow. How so? If they said to him, say: “Konam be any benefit my wife has of me”, and he said, “Konam be any benefit my wife and children have of me,” Beth Shammai says: his wife is permitted, but his children are forbidden; Beth Hillel says: both are permitted.

[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covenants were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covenant by day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25).

[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covenants were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covenant by day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25).

[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covenants were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covenant by day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25).

[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covenants were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covenant by day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25).

[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covenants were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covenant by day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25).

[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covenants were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covenant by day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25).

[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covenants were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covenant by day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25).

He who is forbidden by vow to benefit from his neighbor may not lend [objects] to him or borrow from him, lend [money] to him or receive from him a loan, sell to him or purchase from him. One says to another, “Lend me your cow.” [The other] says, “It is not available.” [The first one] says, “Konam, if I ever plow my field with it’. If he generally plowed himself, he is forbidden, but others are permitted. But if he did not generally plow himself, he and others are forbidden.

If one is forbidden by vow to benefit from his neighbor, and he owns a bath-house or an olive press which is leased to someone in the town, and he has an interest in them, he is forbidden [to make use of them]; If [he does] not [have an interest in them], he is permitted. If a man says to his neighbor, “Konam, if I enter your house”, or “[Konam] if I purchase your field”, and then [the owner] dies or sells it to another, he is permitted [to enter or buy it]; [But if he says] “Konam, if I enter this house”, or “[Konam] if I purchase this field”, and [the owner] dies or sells it to another, he is forbidden.

If one is forbidden by vow to benefit from his neighbor, and he owns a bath-house or an olive press which is leased to someone in the town, and he has an interest in them, he is forbidden [to make use of them]; If [he does] not [have an interest in them], he is permitted. If a man says to his neighbor, “Konam, if I enter your house”, or “[Konam] if I purchase your field”, and then [the owner] dies or sells it to another, he is permitted [to enter or buy it]; [But if he says] “Konam, if I enter this house”, or “[Konam] if I purchase this field”, and [the owner] dies or sells it to another, he is forbidden.

If one is forbidden by vow to benefit from his neighbor, and he owns a bath-house or an olive press which is leased to someone in the town, and he has an interest in them, he is forbidden [to make use of them]; If [he does] not [have an interest in them], he is permitted. If a man says to his neighbor, “Konam, if I enter your house”, or “[Konam] if I purchase your field”, and then [the owner] dies or sells it to another, he is permitted [to enter or buy it]; [But if he says] “Konam, if I enter this house”, or “[Konam] if I purchase this field”, and [the owner] dies or sells it to another, he is forbidden.

If one is forbidden by vow to benefit from his neighbor, and he owns a bath-house or an olive press which is leased to someone in the town, and he has an interest in them, he is forbidden [to make use of them]; If [he does] not [have an interest in them], he is permitted. If a man says to his neighbor, “Konam, if I enter your house”, or “[Konam] if I purchase your field”, and then [the owner] dies or sells it to another, he is permitted [to enter or buy it]; [But if he says] “Konam, if I enter this house”, or “[Konam] if I purchase this field”, and [the owner] dies or sells it to another, he is forbidden.

He who vows [not to eat] what is “cooked [mebushal] is permitted what is roasted or seethed. If he says, “Konam if I taste any cooked dish [tabshil]” he is forbidden [to eat] food loosely cooked in a pot, but is permitted [to eat] food solidly-cooked. He may also eat a lightly boiled egg and gourds put in ashes.

He who vows abstinence from food prepared in a pot, is forbidden only from food boiled in a pot; But if he says, “Konam that I taste whatever goes down into a pot”, he is forbidden everything prepared in a pot.

[He who vows abstinence] from what is pickled is forbidden only pickled vegetables; [If he says, “Konam,] if I taste anything pickled”, he is forbidden all pickled. [He who vows abstinence] from what is seethed is forbidden only seethed meat; [If he says, “Konam,] if I taste anything seethed” he is forbidden every thing seethed. [He who vows abstinence] from what is roasted is forbidden only roasted meat, the words of Rabbi Judah. [If he says, “Konam,] if I taste anything roasted” he is forbidden anything roasted. [He who vows abstinence] from what is salted is forbidden only salted fish; [If he says, “Konam,] if I taste anything salted” he is forbidden anything salted.

[He who vows abstinence] from what is pickled is forbidden only pickled vegetables; [If he says, “Konam,] if I taste anything pickled”, he is forbidden all pickled. [He who vows abstinence] from what is seethed is forbidden only seethed meat; [If he says, “Konam,] if I taste anything seethed” he is forbidden every thing seethed. [He who vows abstinence] from what is roasted is forbidden only roasted meat, the words of Rabbi Judah. [If he says, “Konam,] if I taste anything roasted” he is forbidden anything roasted. [He who vows abstinence] from what is salted is forbidden only salted fish; [If he says, “Konam,] if I taste anything salted” he is forbidden anything salted.

[He who vows abstinence] from what is pickled is forbidden only pickled vegetables; [If he says, “Konam,] if I taste anything pickled”, he is forbidden all pickled. [He who vows abstinence] from what is seethed is forbidden only seethed meat; [If he says, “Konam,] if I taste anything seethed” he is forbidden every thing seethed. [He who vows abstinence] from what is roasted is forbidden only roasted meat, the words of Rabbi Judah. [If he says, “Konam,] if I taste anything roasted” he is forbidden anything roasted. [He who vows abstinence] from what is salted is forbidden only salted fish; [If he says, “Konam,] if I taste anything salted” he is forbidden anything salted.

[He who vows abstinence] from what is pickled is forbidden only pickled vegetables; [If he says, “Konam,] if I taste anything pickled”, he is forbidden all pickled. [He who vows abstinence] from what is seethed is forbidden only seethed meat; [If he says, “Konam,] if I taste anything seethed” he is forbidden every thing seethed. [He who vows abstinence] from what is roasted is forbidden only roasted meat, the words of Rabbi Judah. [If he says, “Konam,] if I taste anything roasted” he is forbidden anything roasted. [He who vows abstinence] from what is salted is forbidden only salted fish; [If he says, “Konam,] if I taste anything salted” he is forbidden anything salted.

‘[Konam,] if I taste fish or fishes,” he is forbidden [to eat] them, whether large or small, salted or unsalted, raw or cooked. But he may eat chopped terith and brine. He who vows [abstinence] from zahanah is forbidden chopped terith, but may eat brine and pickled fish brine. He who vows [abstinence] from chopped terith may not eat of brine and pickled fish brine.

He who vows [abstinence] from wine, may eat food which contains the taste of wine. If he says, “Konam if I taste this wine”, and it falls into food, if it is sufficient to impart its taste [to the food] it is forbidden. He who vows [abstinence] from grapes is permitted wine; from olives, is permitted oil. If he says, “Konam if I taste these olives and grapes”, he is forbidden to eat them and [the liquids] that come out of them.

He who vows [abstinence] from wine, may eat food which contains the taste of wine. If he says, “Konam if I taste this wine”, and it falls into food, if it is sufficient to impart its taste [to the food] it is forbidden. He who vows [abstinence] from grapes is permitted wine; from olives, is permitted oil. If he says, “Konam if I taste these olives and grapes”, he is forbidden to eat them and [the liquids] that come out of them.

[He who vows abstinence] from cabbage is forbidden asparagus; from asparagus, is permitted cabbage; From grits, is forbidden grits pottage; Rabbi Yose permits it; from grits pottage is permitted grits. From grits pottage, is forbidden garlic; Rabbi Yose permits it; from garlic, he is permitted grits pottage. From lentils, is forbidden lentil cakes; Rabbi Yose permits them; from lentil cakes, is permitted. [If one says] “Konam, if I eat wheat [or] wheats,” he is forbidden both flour and bread. “If I eat grit [or], grits,” he is forbidden both raw and cooked. Rabbi Judah says: [If one says], “Konam, if I eat grits or wheat,” he may chew them raw.

[He who vows abstinence] from cabbage is forbidden asparagus; from asparagus, is permitted cabbage; From grits, is forbidden grits pottage; Rabbi Yose permits it; from grits pottage is permitted grits. From grits pottage, is forbidden garlic; Rabbi Yose permits it; from garlic, he is permitted grits pottage. From lentils, is forbidden lentil cakes; Rabbi Yose permits them; from lentil cakes, is permitted. [If one says] “Konam, if I eat wheat [or] wheats,” he is forbidden both flour and bread. “If I eat grit [or], grits,” he is forbidden both raw and cooked. Rabbi Judah says: [If one says], “Konam, if I eat grits or wheat,” he may chew them raw.

He who vows not to wear garments is permitted sack-cloth, curtain, and blanket wrapping. If he says, “Konam, if wool comes upon me,” he may cover himself with wool shearings; [Konam] if flax comes upon me”, he may cover himself with stalks of flax. Rabbi Judah says: It all depends upon the person who vows, [thus:] if he was bearing a burden [with wool or flax] and perspires and had bad odor, and he said “Konam if wool or flax come upon me,” he may wear them, but not throw them [as a bundle] over his back.

He who vows not to wear garments is permitted sack-cloth, curtain, and blanket wrapping. If he says, “Konam, if wool comes upon me,” he may cover himself with wool shearings; [Konam] if flax comes upon me”, he may cover himself with stalks of flax. Rabbi Judah says: It all depends upon the person who vows, [thus:] if he was bearing a burden [with wool or flax] and perspires and had bad odor, and he said “Konam if wool or flax come upon me,” he may wear them, but not throw them [as a bundle] over his back.

He who vows not to wear garments is permitted sack-cloth, curtain, and blanket wrapping. If he says, “Konam, if wool comes upon me,” he may cover himself with wool shearings; [Konam] if flax comes upon me”, he may cover himself with stalks of flax. Rabbi Judah says: It all depends upon the person who vows, [thus:] if he was bearing a burden [with wool or flax] and perspires and had bad odor, and he said “Konam if wool or flax come upon me,” he may wear them, but not throw them [as a bundle] over his back.

[If one says] “Konam be these fruits to me”, “Konam they are for my mouth,” or “Konam they are to my mouth,” he is forbidden [to benefit] from what is exchanged for them or what grows from them. [If one says “Konam] if I eat or taste of them,” he is permitted [to benefit] from what is exchanged for them or what grows of them, if it is a thing of which the seed itself perishes, but if the seed does not perish, even that which grows out of that which [first] grew from it is forbidden.

[If one says] “Konam be these fruits to me”, “Konam they are for my mouth,” or “Konam they are to my mouth,” he is forbidden [to benefit] from what is exchanged for them or what grows from them. [If one says “Konam] if I eat or taste of them,” he is permitted [to benefit] from what is exchanged for them or what grows of them, if it is a thing of which the seed itself perishes, but if the seed does not perish, even that which grows out of that which [first] grew from it is forbidden.

[If one says] “Konam be these fruits to me”, “Konam they are for my mouth,” or “Konam they are to my mouth,” he is forbidden [to benefit] from what is exchanged for them or what grows from them. [If one says “Konam] if I eat or taste of them,” he is permitted [to benefit] from what is exchanged for them or what grows of them, if it is a thing of which the seed itself perishes, but if the seed does not perish, even that which grows out of that which [first] grew from it is forbidden.

[If one says] “Konam be these fruits to me”, “Konam they are for my mouth,” or “Konam they are to my mouth,” he is forbidden [to benefit] from what is exchanged for them or what grows from them. [If one says “Konam] if I eat or taste of them,” he is permitted [to benefit] from what is exchanged for them or what grows of them, if it is a thing of which the seed itself perishes, but if the seed does not perish, even that which grows out of that which [first] grew from it is forbidden.

If one says to his wife, “Konam be the work of your hands to me,” or ”Konam be they for my mouth, or “Konam be they to my mouth”, he is forbidden that which is exchanged for them or grown from them. [If he says “Konam] if I eat or taste [of what they produce],” he is permitted [to benefit] from what is exchanged for them or what grows of them, if it is a thing of which the seed itself perishes, but if the seed does not perish, even that which grows out of that which [first] grew from it is forbidden.

If one says to his wife, “Konam be the work of your hands to me,” or ”Konam be they for my mouth, or “Konam be they to my mouth”, he is forbidden that which is exchanged for them or grown from them. [If he says “Konam] if I eat or taste [of what they produce],” he is permitted [to benefit] from what is exchanged for them or what grows of them, if it is a thing of which the seed itself perishes, but if the seed does not perish, even that which grows out of that which [first] grew from it is forbidden.

If one says to his wife, “Konam be the work of your hands to me,” or ”Konam be they for my mouth, or “Konam be they to my mouth”, he is forbidden that which is exchanged for them or grown from them. [If he says “Konam] if I eat or taste [of what they produce],” he is permitted [to benefit] from what is exchanged for them or what grows of them, if it is a thing of which the seed itself perishes, but if the seed does not perish, even that which grows out of that which [first] grew from it is forbidden.

If one says to his wife, “Konam be the work of your hands to me,” or ”Konam be they for my mouth, or “Konam be they to my mouth”, he is forbidden that which is exchanged for them or grown from them. [If he says “Konam] if I eat or taste [of what they produce],” he is permitted [to benefit] from what is exchanged for them or what grows of them, if it is a thing of which the seed itself perishes, but if the seed does not perish, even that which grows out of that which [first] grew from it is forbidden.

[If he says to his wife, “Konam that] what you will produce I will not eat from it until Pesach” or “That what you will produce, I will not wear until Pesach”, he may eat or wear after Pesach that which she produces before Pesach. [If he says to his wife “Konam that] what you produce until Pesach I will not eat”, or “That what you produce until Pesach I will not wear”, what she produces before Pesach he may not eat after Pesach.

[If he says to his wife, “Konam that] what you will produce I will not eat from it until Pesach” or “That what you will produce, I will not wear until Pesach”, he may eat or wear after Pesach that which she produces before Pesach. [If he says to his wife “Konam that] what you produce until Pesach I will not eat”, or “That what you produce until Pesach I will not wear”, what she produces before Pesach he may not eat after Pesach.

[If he says, “Konam] be any benefit you have from me until Pesach, if you go to your father’s house until the festival [of Sukkot],” if she goes before Pesach she may not benefit from him until Pesach; if she goes after Pesach she is subject to, “he shall not break his word” (Numbers 30:3). [If he says, “Konam] be any benefit you have from me until the festival [of Sukkot] if you go to your father’s house before Pesach”, if she goes before Pesach, she may not benefit from him until the festival [of Sukkot], but she is permitted to go after Pesach.

[If he says, “Konam] be any benefit you have from me until Pesach, if you go to your father’s house until the festival [of Sukkot],” if she goes before Pesach she may not benefit from him until Pesach; if she goes after Pesach she is subject to, “he shall not break his word” (Numbers 30:3). [If he says, “Konam] be any benefit you have from me until the festival [of Sukkot] if you go to your father’s house before Pesach”, if she goes before Pesach, she may not benefit from him until the festival [of Sukkot], but she is permitted to go after Pesach.

[If one vows,] “Konam, if I taste wine today,” he is forbidden only until it gets dark. “This Sabbath,” he is forbidden the whole week and the Sabbath belongs to the past [week]; “This month,” he is forbidden the whole of that month, and the beginning of the [following] month belongs to the next month. “This year,” he is forbidden the whole year, and the beginning of the [following] year belongs to the next year. “This week of years,” he is forbidden the whole of that week of years, and the [following] sabbatical year belongs to the past. But if he says, “One day,” “One Sabbath,” “One month,” “One year,” [or] “One week of years,” he is forbidden from day to day.

[If one vows,] “Until the rains,” [or], “Until the rains shall be”, [he is forbidden] until the second rainfall descends. Rabban Shimon ben Gamaliel says: until the [normal] time for the [second] rainfall is reached. [If one vows,] “Until the rains cease,” [he is forbidden] until all of Nisan is completed, the words of Rabbi Meir. Rabbi Judah says: Until Pesach is over. [If one vows,] “Konam that I taste not wine for a year”, if the year is intercalated, he is forbidden during the year and its extension. [If one says,] “Until the beginning of Adar,” [he is forbidden] until the beginning of the first Adar; “Until the end of Adar,” until the end of the first Adar. Rabbi Judah says: [If one vows, “Konam that I taste no wine until Pesach shall be,” he is forbidden only until Pesach night, for he meant until the hour when people usually drink wine.

[If one vows,] “Until the rains,” [or], “Until the rains shall be”, [he is forbidden] until the second rainfall descends. Rabban Shimon ben Gamaliel says: until the [normal] time for the [second] rainfall is reached. [If one vows,] “Until the rains cease,” [he is forbidden] until all of Nisan is completed, the words of Rabbi Meir. Rabbi Judah says: Until Pesach is over. [If one vows,] “Konam that I taste not wine for a year”, if the year is intercalated, he is forbidden during the year and its extension. [If one says,] “Until the beginning of Adar,” [he is forbidden] until the beginning of the first Adar; “Until the end of Adar,” until the end of the first Adar. Rabbi Judah says: [If one vows, “Konam that I taste no wine until Pesach shall be,” he is forbidden only until Pesach night, for he meant until the hour when people usually drink wine.

If he vows, “Konam that I taste no meat until the fast [i.e., Yom Kippur] shall be,” he is forbidden only until the eve of the fast, for he merely meant until people usually eat meat. Rabbi Yose, his son, says: “Konam, that I not taste garlic until the Sabbath,” he is forbidden only until Sabbath eve [i.e., Friday night], for he meant, until it is customary for people to eat garlic.

If he vows, “Konam that I taste no meat until the fast [i.e., Yom Kippur] shall be,” he is forbidden only until the eve of the fast, for he merely meant until people usually eat meat. Rabbi Yose, his son, says: “Konam, that I not taste garlic until the Sabbath,” he is forbidden only until Sabbath eve [i.e., Friday night], for he meant, until it is customary for people to eat garlic.

If one says to his neighbor “Konam, what I benefit from you, if you do not come and take for your sons a kor of wheat and two barrels of wine,” the latter may annul his vow without the release of a sage, by declaring, “Did you vow for any other purpose but to honor me? This [refusal] is my honor.” Similarly, if one says to his neighbor, “Konam, what you benefit from me, if you do not give my son a kor of wheat and two barrels of wine”: Rabbi Meir says: he is forbidden until he gives; But the Sages say: he too can annul his vow without the release of a sage, by saying to him, “I regard it as though I have received it.” If they were urging him to marry his sister’s daughter, and he said, “Konam, what she benefits from me forever”; Likewise, if he is divorcing his wife and he said, “Konam, what my wife benefits from me forever,” they are permitted to benefit from him, because he meant only marriage. If he was urging his neighbor to eat at his house, and he replied, “Konam be your house which I do not enter,” or, “The drop of water that I do not drink,” he may enter his house and drink cold water because he only meant eating and drinking in general.

If one says to his neighbor “Konam, what I benefit from you, if you do not come and take for your sons a kor of wheat and two barrels of wine,” the latter may annul his vow without the release of a sage, by declaring, “Did you vow for any other purpose but to honor me? This [refusal] is my honor.” Similarly, if one says to his neighbor, “Konam, what you benefit from me, if you do not give my son a kor of wheat and two barrels of wine”: Rabbi Meir says: he is forbidden until he gives; But the Sages say: he too can annul his vow without the release of a sage, by saying to him, “I regard it as though I have received it.” If they were urging him to marry his sister’s daughter, and he said, “Konam, what she benefits from me forever”; Likewise, if he is divorcing his wife and he said, “Konam, what my wife benefits from me forever,” they are permitted to benefit from him, because he meant only marriage. If he was urging his neighbor to eat at his house, and he replied, “Konam be your house which I do not enter,” or, “The drop of water that I do not drink,” he may enter his house and drink cold water because he only meant eating and drinking in general.

If one says to his neighbor “Konam, what I benefit from you, if you do not come and take for your sons a kor of wheat and two barrels of wine,” the latter may annul his vow without the release of a sage, by declaring, “Did you vow for any other purpose but to honor me? This [refusal] is my honor.” Similarly, if one says to his neighbor, “Konam, what you benefit from me, if you do not give my son a kor of wheat and two barrels of wine”: Rabbi Meir says: he is forbidden until he gives; But the Sages say: he too can annul his vow without the release of a sage, by saying to him, “I regard it as though I have received it.” If they were urging him to marry his sister’s daughter, and he said, “Konam, what she benefits from me forever”; Likewise, if he is divorcing his wife and he said, “Konam, what my wife benefits from me forever,” they are permitted to benefit from him, because he meant only marriage. If he was urging his neighbor to eat at his house, and he replied, “Konam be your house which I do not enter,” or, “The drop of water that I do not drink,” he may enter his house and drink cold water because he only meant eating and drinking in general.

If one says to his neighbor “Konam, what I benefit from you, if you do not come and take for your sons a kor of wheat and two barrels of wine,” the latter may annul his vow without the release of a sage, by declaring, “Did you vow for any other purpose but to honor me? This [refusal] is my honor.” Similarly, if one says to his neighbor, “Konam, what you benefit from me, if you do not give my son a kor of wheat and two barrels of wine”: Rabbi Meir says: he is forbidden until he gives; But the Sages say: he too can annul his vow without the release of a sage, by saying to him, “I regard it as though I have received it.” If they were urging him to marry his sister’s daughter, and he said, “Konam, what she benefits from me forever”; Likewise, if he is divorcing his wife and he said, “Konam, what my wife benefits from me forever,” they are permitted to benefit from him, because he meant only marriage. If he was urging his neighbor to eat at his house, and he replied, “Konam be your house which I do not enter,” or, “The drop of water that I do not drink,” he may enter his house and drink cold water because he only meant eating and drinking in general.

If one says to his neighbor “Konam, what I benefit from you, if you do not come and take for your sons a kor of wheat and two barrels of wine,” the latter may annul his vow without the release of a sage, by declaring, “Did you vow for any other purpose but to honor me? This [refusal] is my honor.” Similarly, if one says to his neighbor, “Konam, what you benefit from me, if you do not give my son a kor of wheat and two barrels of wine”: Rabbi Meir says: he is forbidden until he gives; But the Sages say: he too can annul his vow without the release of a sage, by saying to him, “I regard it as though I have received it.” If they were urging him to marry his sister’s daughter, and he said, “Konam, what she benefits from me forever”; Likewise, if he is divorcing his wife and he said, “Konam, what my wife benefits from me forever,” they are permitted to benefit from him, because he meant only marriage. If he was urging his neighbor to eat at his house, and he replied, “Konam be your house which I do not enter,” or, “The drop of water that I do not drink,” he may enter his house and drink cold water because he only meant eating and drinking in general.

Rabbi Eliezer also said: They release a vow by reference to a new fact; but the Sages forbid it. How is this so? If one said, “Konam that I will not benefit from so and so,” and he [the latter] then became a scribe, or was about to give his son in marriage, and he said, “Had I known that he would become a scribe or was about to give his son in marriage, I would not have vowed;” [Or if he said,] “Konam, is this house that I will not enter,” and it became a synagogue, and he declared, “Had I known that it would become a synagogue, I would not have vowed,” Rabbi Eliezer permits [the vow to be released],but the Sages forbid it.

Rabbi Eliezer also said: They release a vow by reference to a new fact; but the Sages forbid it. How is this so? If one said, “Konam that I will not benefit from so and so,” and he [the latter] then became a scribe, or was about to give his son in marriage, and he said, “Had I known that he would become a scribe or was about to give his son in marriage, I would not have vowed;” [Or if he said,] “Konam, is this house that I will not enter,” and it became a synagogue, and he declared, “Had I known that it would become a synagogue, I would not have vowed,” Rabbi Eliezer permits [the vow to be released],but the Sages forbid it.

Rabbi Meir says: Some things are similar to a new fact, and yet are not [treated] as new; but the Sages do not agree with him. How so? If one says, “Konam that I do not marry so and so, because her father is wicked,” and [then] they say to him “He is dead,” or, “He has repented,”; “Konam is this house which I will not enter, because it contains a wild dog,” or, “because there is a snake in it,” and [then] they say to him, “The dog is dead,” or, “The serpent has been killed,” behold these are like new facts, yet actually not [treated] as new facts. But the sages do not agree with him.

Rabbi Meir says: Some things are similar to a new fact, and yet are not [treated] as new; but the Sages do not agree with him. How so? If one says, “Konam that I do not marry so and so, because her father is wicked,” and [then] they say to him “He is dead,” or, “He has repented,”; “Konam is this house which I will not enter, because it contains a wild dog,” or, “because there is a snake in it,” and [then] they say to him, “The dog is dead,” or, “The serpent has been killed,” behold these are like new facts, yet actually not [treated] as new facts. But the sages do not agree with him.

How is this so? If one says, “Konam that which I benefit from any of you,” if one [of those subject to the vow] was [subsequently] released, they are all released. [If he said, “Konam] that which I benefit from this one or this one”: if the first was released, all are released; if the last one was released, he is released, but the rest are forbidden. if the middle person was released, those [mentioned] after him are [also] released, but those [mentioned] before him are forbidden. [If one says,] “Korban that which I benefit from this one, and from this one Korban,” they each require a separate release.

How is this so? If one says, “Konam that which I benefit from any of you,” if one [of those subject to the vow] was [subsequently] released, they are all released. [If he said, “Konam] that which I benefit from this one or this one”: if the first was released, all are released; if the last one was released, he is released, but the rest are forbidden. if the middle person was released, those [mentioned] after him are [also] released, but those [mentioned] before him are forbidden. [If one says,] “Korban that which I benefit from this one, and from this one Korban,” they each require a separate release.

“Konam is the one that I taste, because wine is damaging to the stomach.” They said to him, “But mature wine is beneficial to the stomach.” He is released in respect of mature wine, and not only in respect of mature wine, but of all wine. “Konam the onions that I taste, because they are damaging to the heart.” They said to him, “But village onions are good for the heart,” He is released in respect of village onions, and not only of village onions, but of all onions. Such a case happened before Rabbi Meir, and he permitted all onions.

“Konam is the one that I taste, because wine is damaging to the stomach.” They said to him, “But mature wine is beneficial to the stomach.” He is released in respect of mature wine, and not only in respect of mature wine, but of all wine. “Konam the onions that I taste, because they are damaging to the heart.” They said to him, “But village onions are good for the heart,” He is released in respect of village onions, and not only of village onions, but of all onions. Such a case happened before Rabbi Meir, and he permitted all onions.

“Konam if I marry that ugly woman,” and she turns out to be beautiful; “That black-skinned woman,” and she turns out to be light-skinned; “That short woman,” and she turns out to be tall, he is permitted to marry her, not because she was ugly, and became beautiful, or black and became light-skinned, short and grew tall, but because the vow was made in error. And thus it happened with one who vowed not to benefit from his sister’s daughter, and she was taken into Rabbi Ishmael’s house and they made her beautiful. Rabbi Ishmael said to him, “My son! Did you vow not to benefit from this one!” He said, “No,” and Rabbi Ishmael permitted her [to him]. In that hour Rabbi Ishmael wept and said, “The daughters of Israel are beautiful, but poverty disfigures them.” And when Rabbi Ishmael died, the daughters of Israel raised a lament, saying, “Daughters of Israel weep for Rabbi Ishmael.” And thus it is said too of Saul, “Daughters of Israel, weep for Saul” (II Samuel 1:24).

But these are vows of self-denial: If she says, “Konam be the produce of the [whole] world to me”, he can annul. “Konam be the produce of this region to me,” he should bring her that of a different region. “[Konam be] the produce of this shopkeeper to me”, he cannot annul. But if he can obtain his sustenance only from him, he can annul, the words of Rabbi Yose.

But these are vows of self-denial: If she says, “Konam be the produce of the [whole] world to me”, he can annul. “Konam be the produce of this region to me,” he should bring her that of a different region. “[Konam be] the produce of this shopkeeper to me”, he cannot annul. But if he can obtain his sustenance only from him, he can annul, the words of Rabbi Yose.

But these are vows of self-denial: If she says, “Konam be the produce of the [whole] world to me”, he can annul. “Konam be the produce of this region to me,” he should bring her that of a different region. “[Konam be] the produce of this shopkeeper to me”, he cannot annul. But if he can obtain his sustenance only from him, he can annul, the words of Rabbi Yose.

[If she vows], “Konam, that which I benefit from mankind,” he cannot annul, and she can benefit from gleanings, forgotten sheaves, and the corners of the field. [If one says], “Konam be the benefit which priests and Levites have from me”, they can take [from him] against his will. [But if he vows,] “Konam be the benefit these priests and Levites have from me,” other [priests and Levites] should take.

[If she vows], “Konam, that which I benefit from mankind,” he cannot annul, and she can benefit from gleanings, forgotten sheaves, and the corners of the field. [If one says], “Konam be the benefit which priests and Levites have from me”, they can take [from him] against his will. [But if he vows,] “Konam be the benefit these priests and Levites have from me,” other [priests and Levites] should take.

[If she vows], “Konam, that which I benefit from mankind,” he cannot annul, and she can benefit from gleanings, forgotten sheaves, and the corners of the field. [If one says], “Konam be the benefit which priests and Levites have from me”, they can take [from him] against his will. [But if he vows,] “Konam be the benefit these priests and Levites have from me,” other [priests and Levites] should take.

[If she vows,] “Konam that which I do for my father,” [or] “your father,” [or] “my brother,” [or] “your brother,” [the husband] cannot annul it. [“Konam] “that which I do for you,” he need not annul it. Rabbi Akiva says: he should annul it, lest she make more than is fitting for him. Rabbi Yohanan ben Nuri said: he should annul it, lest he divorce her and she thereby be forbidden to him.

[If she vows,] “Konam that which I do for my father,” [or] “your father,” [or] “my brother,” [or] “your brother,” [the husband] cannot annul it. [“Konam] “that which I do for you,” he need not annul it. Rabbi Akiva says: he should annul it, lest she make more than is fitting for him. Rabbi Yohanan ben Nuri said: he should annul it, lest he divorce her and she thereby be forbidden to him.

If she vows, “Konam these figs and grapes which I taste”, and he [the husband] confirms [the vow] in respect of figs, the whole [vow] is confirmed; If he annuls it in respect of figs, it is not annulled, unless he annuls in respect of grapes too. If she vows, “Konam the figs that I taste and these grapes that I taste”, they are two distinct vows.

If she vows, “Konam these figs and grapes which I taste”, and he [the husband] confirms [the vow] in respect of figs, the whole [vow] is confirmed; If he annuls it in respect of figs, it is not annulled, unless he annuls in respect of grapes too. If she vows, “Konam the figs that I taste and these grapes that I taste”, they are two distinct vows.

[If she vows,] “Konam the benefit that I derive from my father or from your father if I make anything for you,” Or, “Konam the benefit that I derive from you, if I make anything for my father or your father,” he can annul.

[If she vows,] “Konam the benefit that I derive from my father or from your father if I make anything for you,” Or, “Konam the benefit that I derive from you, if I make anything for my father or your father,” he can annul.

If a man divorces his wife because of ill-repute, he cannot remarry her. If because of a vow, he cannot remarry her. Rabbi Judah says: [if he divorces her] for vows which she made in front of many people, he may not remarry her, but if for vows which she did not make in front of many people, he may remarry her. Rabbi Meir says: [if he divorces her] for a vow which requires the investigation of a sage, he may not remarry her, but if for one which does not require the investigation of a sage, he may remarry her. Rabbi Eliezer says: they only forbid that one because of that one. Rabbi Yose son of Rabbi Judah said: a case happened in Sidon of a man who said to his wife, “Konam, if I do not divorce you”, and he did divorce her, and the Sages permitted him to remarry her because of tikkun olam.