qorb

“That I will not eat from yours, that I will not taste from yours.” Rebbi Eleazar in the name of Rebbi Hoshaiah. One catches him because of a handle for qorbān. Rebbi Abun bar Ḥiyya asked, if he said, I shall not eat from you, does one catch him because of a handle of an oath? Rebbi Yose said, people usually say “handle of an axe”, do they ever say “axe of a handle”?

“As vows of the wicked, he vowed as nazir, a sacrifice, and an oath.” Samuel said, the Mishnah speaks about several cases, either as nazir, or a sacrifice, or an oath. Rebbi Ze‘ira said, he is a nazir in all three of them. Rebbi Abin said, if somebody wants to explain that of Rebbi Ze‘ira, it is such: There was before him a bunch of grapes and another person came and said, there is an oath on me, then there is an oath on him. Another person came and said, that is qorbān for me, it is qorbān for him. Another person came and said, there is an oath on me, then there is an oath on him. Another person came and said, what these three said is on me, does it not turn out that this one is obligated for qorbān and oath?

“As vows of the wicked, he vowed as nazir, a sacrifice, and an oath.” Samuel said, the Mishnah speaks about several cases, either as nazir, or a sacrifice, or an oath. Rebbi Ze‘ira said, he is a nazir in all three of them. Rebbi Abin said, if somebody wants to explain that of Rebbi Ze‘ira, it is such: There was before him a bunch of grapes and another person came and said, there is an oath on me, then there is an oath on him. Another person came and said, that is qorbān for me, it is qorbān for him. Another person came and said, there is an oath on me, then there is an oath on him. Another person came and said, what these three said is on me, does it not turn out that this one is obligated for qorbān and oath?

“As vows of the wicked, he vowed as nazir, a sacrifice, and an oath.” Samuel said, the Mishnah speaks about several cases, either as nazir, or a sacrifice, or an oath. Rebbi Ze‘ira said, he is a nazir in all three of them. Rebbi Abin said, if somebody wants to explain that of Rebbi Ze‘ira, it is such: There was before him a bunch of grapes and another person came and said, there is an oath on me, then there is an oath on him. Another person came and said, that is qorbān for me, it is qorbān for him. Another person came and said, there is an oath on me, then there is an oath on him. Another person came and said, what these three said is on me, does it not turn out that this one is obligated for qorbān and oath?

MISHNAH: If somebody says qônām, or qônāḥ, or qônās, these are substitute names for qorbān. Ḥēreq, ḥērek, ḥēreph, these are substitute names for ban. Nāzîq, nāzîaḥ, pāzîaḥ, these are substitute names for nazir. Šĕbûtâ, šĕqûqâ, or he made a vow of Moy, these are substitute names for an oath.

Rebbi Yasa in the name of Rebbi Joḥanan: Are there words of Rebbi Meїr that from a negative one understands a positive? There is no sacrifice from this. What I shall not eat from you. Therefore, what I shall eat from you is profane, it is not qorbān.

HALAKHAH: “The following vows are permitted,” etc. “To the Eternal”, nobody can forbid anything on himself unless it could be given to the Eternal. What is stated in the House of Rav disagrees: “From where that one may not make and dissolve vows which are dissolved for you from Heaven but people consider them as binding? The verse says, ‘he shall not profanate his word.’ He should not make his words profane.” They wanted to say, for example using “qorbān” or “oath”; but in all other respects it would be permitted. It comes to tell you, also all other respects. “To prohibit a prohibition on himself”. There are Tannaїm who state: on himself, not on others. There are Tannaїm who state: even on others. They wanted to say that he who says on himself, not on others, to forbid others’ property, but he who says even on others, to forbid his own property for others, but not the property of others for himself.

MISHNAH: Qorbān [shall be] what I shall not eat at your place, or qorbān [shall be] what I shall eat from you, no qorbān [shall be] what I shall not eat from you; he is permitted. An oath that I shall not eat at your place, an oath that I shall eat from you, no oath that I shall not eat from you; he is forbidden. That is more restrictive for oaths than for vows. What is more restrictive for vows than for oaths? If he said qônām that I shall not make a sukkah, that I shall not take a lulab, that I shall not put on phylacteries, as a vow he is forbidden, as an oath he is permitted since one cannot swear to transgress commandments.

MISHNAH: Qorbān [shall be] what I shall not eat at your place, or qorbān [shall be] what I shall eat from you, no qorbān [shall be] what I shall not eat from you; he is permitted. An oath that I shall not eat at your place, an oath that I shall eat from you, no oath that I shall not eat from you; he is forbidden. That is more restrictive for oaths than for vows. What is more restrictive for vows than for oaths? If he said qônām that I shall not make a sukkah, that I shall not take a lulab, that I shall not put on phylacteries, as a vow he is forbidden, as an oath he is permitted since one cannot swear to transgress commandments.

MISHNAH: Qorbān [shall be] what I shall not eat at your place, or qorbān [shall be] what I shall eat from you, no qorbān [shall be] what I shall not eat from you; he is permitted. An oath that I shall not eat at your place, an oath that I shall eat from you, no oath that I shall not eat from you; he is forbidden. That is more restrictive for oaths than for vows. What is more restrictive for vows than for oaths? If he said qônām that I shall not make a sukkah, that I shall not take a lulab, that I shall not put on phylacteries, as a vow he is forbidden, as an oath he is permitted since one cannot swear to transgress commandments.

HALAKHAH: “Qorbān [shall be] what I shall not eat at your place,” etc. Why did we not state: An oath that I shall eat from you, he is permitted? Only because we stated: “That is more restrictive for oaths than for vows.” We wanted to say about “an oath that I shall not eat of yours,” that the words of the Sages are: he is forbidden. Therefore it was not stated.

MISHNAH: If somebody made a vow of ḥerem and said, I referred the vow only to mariner’s nets, or made a vow of qorbān and said, I referred the vow only to the gifts for kings, or said, my bone is qorbān and said, I referred the vow only to the bone that I keep in my house for purposes of vows, [or said] a qônām that my wife may not have any use from me and said, I referred the vow only to my first wife whom I divorced, all these do not need a question. If they do question, one punishes them and makes it difficult for them, the words of Rebbi Meïr, but the Sages say, one finds for them an opening from another place and teaches them that they should not be flippant about vows.

MISHNAH: If somebody made a vow of ḥerem and said, I referred the vow only to mariner’s nets, or made a vow of qorbān and said, I referred the vow only to the gifts for kings, or said, my bone is qorbān and said, I referred the vow only to the bone that I keep in my house for purposes of vows, [or said] a qônām that my wife may not have any use from me and said, I referred the vow only to my first wife whom I divorced, all these do not need a question. If they do question, one punishes them and makes it difficult for them, the words of Rebbi Meïr, but the Sages say, one finds for them an opening from another place and teaches them that they should not be flippant about vows.

MISHNAH: Exaggeration vows: If he said, if I did not see on this road [crowds] like those who left Egypt; if I did not see a snake [as thick] as the beam of the olive press. Vows in error how? If he said, if I ate or drank, and he remembers that he had eaten or drunk, that I shall not eat or shall not drink, and he forgot and ate or drank. If he said, a qônām that my wife cannot enjoy anything from me because she stole my wallet or hit my son, and it turns out that she did not hit him or became known that she did not steal. If he saw people eating [his] figs and said to them, these are for you as qorbān, but the persons turned out to be his father or brothers with others. The House of Shammai say, these are permitted, those with them forbidden. But the House of Hillel say, these and those are permitted.

MISHNAH: These orchard trees shall be qorbān if they are not cut, this garment be qorbān if it is not burned; these have redemption. These orchard trees shall be qorbān until they are cut, this garment be qorbān until it is burned; these have no redemption.

MISHNAH: These orchard trees shall be qorbān if they are not cut, this garment be qorbān if it is not burned; these have redemption. These orchard trees shall be qorbān until they are cut, this garment be qorbān until it is burned; these have no redemption.

MISHNAH: These orchard trees shall be qorbān if they are not cut, this garment be qorbān if it is not burned; these have redemption. These orchard trees shall be qorbān until they are cut, this garment be qorbān until it is burned; these have no redemption.

MISHNAH: These orchard trees shall be qorbān if they are not cut, this garment be qorbān if it is not burned; these have redemption. These orchard trees shall be qorbān until they are cut, this garment be qorbān until it is burned; these have no redemption.

HALAKHAH: “These orchard trees shall be qorbān,” etc. If he saw the king’s cutting crew coming near, if he saw fire coming near, and he said: These orchard trees shall be qorbān if they are not cut, this garment shall be qorbān if it is not burned or torn. Were they sanctified retroactively or only for the future? What is the difference? If he used them. If you say that they are sanctified retroactively, he committed larceny. If you say for the future, he did not commit larceny.

HALAKHAH: “These orchard trees shall be qorbān,” etc. If he saw the king’s cutting crew coming near, if he saw fire coming near, and he said: These orchard trees shall be qorbān if they are not cut, this garment shall be qorbān if it is not burned or torn. Were they sanctified retroactively or only for the future? What is the difference? If he used them. If you say that they are sanctified retroactively, he committed larceny. If you say for the future, he did not commit larceny.

HALAKHAH: “These orchard trees shall be qorbān,” etc. If he saw the king’s cutting crew coming near, if he saw fire coming near, and he said: These orchard trees shall be qorbān if they are not cut, this garment shall be qorbān if it is not burned or torn. Were they sanctified retroactively or only for the future? What is the difference? If he used them. If you say that they are sanctified retroactively, he committed larceny. If you say for the future, he did not commit larceny.

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.

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: “Five who wrote collectively a bill of divorce,” etc. Rebbi Joḥanan said in the name of Rebbi Yannai: “And I am greeting X,” one can assume that he signed regarding everything; “I am greeting X,” he signed only for the greeting. Rebbi Simeon ben Laqish said, even if he said “I am greeting X,” one can assume that he signed regarding everything. What means “collectively” for Rebbi Joḥanan? X divorces Y and Z U. What means “collectively” for Rebbi Simeon ben Laqish? We, X and Z, divorce our wives at place A. Rebbi Ze‘ira said, Rebbi Joḥanan agrees that if he mentions divorce for each one separately he needs a text and witnesses for each one separately. The strength of Rebbi Joḥanan is from the following: “ ‘That I shall not benefit, a qorbān for this one or that one’; each single one needs a separate opening.” Rebbi Yose said, the Mishnah supports Rebbi Joḥanan: “If he wrote a separate text for each of them and the witnesses signed at the end, [only] the one with which the witnesses are read is valid.” Samuel said, the detailed statement for Rebbi Meїr is the general statement for Rebbi Jehudah and the detailed statement for Rebbi Jehudah is the general statement for Rebbi Meїr. [Rebbi] Samuel said in the name of Rebbi Ze‘ira, the words of the rabbis show that the detailed statement for Rebbi Meїr is not the general statement for Rebbi Jehudah and the detailed statement for Rebbi Jehudah is not the general statement for Rebbi Meїr, since Rebbi Joḥanan said in the name of Rebbi Yannai: “and I am greeting X,” one can assume that he signed regarding everything; “I am greeting X,” he signed only for the greeting. If you would say that the detailed statement for Rebbi Meїr is the general statement for Rebbi Jehudah, even if he said “and I am greeting X,” can one assume that he signed regarding everything? How is this? Rebbi Yose said, a Mishnah implies that the detailed statement for Rebbi Jehudah is not the general statement for Rebbi Meїr, as we have stated there: “Rebbi Meїr says, even ‘wheat, and barley, and spelt’ makes him guilty for each one separately”, but nobody says “even” unless he refers to an earlier statement. How is this? Rebbi Ḥanina said, in Rebbi Meїr’s opinion, [whether] he said “wheat, and barley, and spelt”, [or “wheat, barley, spelt] is a general statement and particulars. [In Rebbi Jehudah’s opinion,] if he said, “wheat grains, barley grains, and spelt grains”, it is a general statement without particulars.

“A promise to Heaven is like delivery to an individual.” How? If he bought a cow from the Temple for 200. If he did not have occasion to pay the 200 until the going rate was a mina, he has to pay 200. That means, a promise to Heaven is like delivery to an individual. A cow from the Temple for a mina. If he did not have occasion to pay the mina until the going rate was 200, he has to pay 200. That is what is written: “He has to add a fifth of its estimated value, then it is delivered to him.” Therefore, if he adds, it is delivered to him; if he does not add, it is not delivered to him. “ ‘This steer as elevation offering, or this house as a qorbān,’ they are in the Temple’s possession wherever they are, for it is written: “The Eternal’s are the earth and what fills it,” etc. But among private persons one obtains possession only be taking hold.”