rebbi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

MISHNAH: These are the vows which he may dissolve: Matters connected with mortification. [E. g.], “if I wash, if I do not wash; if I wear jewels, if I do not wear jewels.” Rebbi Yose said, these are not vows of mortification.

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths. Rebbi Simeon ben Laqish said, he dissolves vows but not oaths. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

Rebbi Ze‘ira explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I shall wear jewels, if I do not wear jewels.’ Rebbi Yose said, these are not vows of mortification” but vows between him and her. “The following are vows of mortification” following Rebbi Yose. For example, “she said, all produce of the world is qônām for me, he may dissolve.” The rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Vows between him and her are only dissolved as long as she is married to him. Rebbi Yose says, both vows of mortification and vows between him and her, if he dissolved them they are permanently dissolved. That means, the rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Rebi Yose says, if he dissolves vows between him and her, they are permanently dissolved. What is the difference between them? If she said, any benefit from me shall be qônām for you when I leave your domain. Why can he not dissolve that? Because she did not say, any benefit from my body shall be qônām for you when I leave your domain. Rebbi Ze‘ira and Rebbi Hila, both of them say: That is the essence of vows between him and her. In the opinion of Rebbi Ze‘ira, Rebbi Yose and Rebbi Joḥanan ben Nuri said the same thing since we stated there: “Rebbi Joḥanan said, he shall dissolve it since maybe he would divorce her, then she would be forbidden to return to him.”

Rebbi Ze‘ira explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I shall wear jewels, if I do not wear jewels.’ Rebbi Yose said, these are not vows of mortification” but vows between him and her. “The following are vows of mortification” following Rebbi Yose. For example, “she said, all produce of the world is qônām for me, he may dissolve.” The rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Vows between him and her are only dissolved as long as she is married to him. Rebbi Yose says, both vows of mortification and vows between him and her, if he dissolved them they are permanently dissolved. That means, the rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Rebi Yose says, if he dissolves vows between him and her, they are permanently dissolved. What is the difference between them? If she said, any benefit from me shall be qônām for you when I leave your domain. Why can he not dissolve that? Because she did not say, any benefit from my body shall be qônām for you when I leave your domain. Rebbi Ze‘ira and Rebbi Hila, both of them say: That is the essence of vows between him and her. In the opinion of Rebbi Ze‘ira, Rebbi Yose and Rebbi Joḥanan ben Nuri said the same thing since we stated there: “Rebbi Joḥanan said, he shall dissolve it since maybe he would divorce her, then she would be forbidden to return to him.”

Rebbi Ze‘ira explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I shall wear jewels, if I do not wear jewels.’ Rebbi Yose said, these are not vows of mortification” but vows between him and her. “The following are vows of mortification” following Rebbi Yose. For example, “she said, all produce of the world is qônām for me, he may dissolve.” The rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Vows between him and her are only dissolved as long as she is married to him. Rebbi Yose says, both vows of mortification and vows between him and her, if he dissolved them they are permanently dissolved. That means, the rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Rebi Yose says, if he dissolves vows between him and her, they are permanently dissolved. What is the difference between them? If she said, any benefit from me shall be qônām for you when I leave your domain. Why can he not dissolve that? Because she did not say, any benefit from my body shall be qônām for you when I leave your domain. Rebbi Ze‘ira and Rebbi Hila, both of them say: That is the essence of vows between him and her. In the opinion of Rebbi Ze‘ira, Rebbi Yose and Rebbi Joḥanan ben Nuri said the same thing since we stated there: “Rebbi Joḥanan said, he shall dissolve it since maybe he would divorce her, then she would be forbidden to return to him.”

Rebbi Ze‘ira explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I shall wear jewels, if I do not wear jewels.’ Rebbi Yose said, these are not vows of mortification” but vows between him and her. “The following are vows of mortification” following Rebbi Yose. For example, “she said, all produce of the world is qônām for me, he may dissolve.” The rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Vows between him and her are only dissolved as long as she is married to him. Rebbi Yose says, both vows of mortification and vows between him and her, if he dissolved them they are permanently dissolved. That means, the rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Rebi Yose says, if he dissolves vows between him and her, they are permanently dissolved. What is the difference between them? If she said, any benefit from me shall be qônām for you when I leave your domain. Why can he not dissolve that? Because she did not say, any benefit from my body shall be qônām for you when I leave your domain. Rebbi Ze‘ira and Rebbi Hila, both of them say: That is the essence of vows between him and her. In the opinion of Rebbi Ze‘ira, Rebbi Yose and Rebbi Joḥanan ben Nuri said the same thing since we stated there: “Rebbi Joḥanan said, he shall dissolve it since maybe he would divorce her, then she would be forbidden to return to him.”

Rebbi Ze‘ira explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I shall wear jewels, if I do not wear jewels.’ Rebbi Yose said, these are not vows of mortification” but vows between him and her. “The following are vows of mortification” following Rebbi Yose. For example, “she said, all produce of the world is qônām for me, he may dissolve.” The rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Vows between him and her are only dissolved as long as she is married to him. Rebbi Yose says, both vows of mortification and vows between him and her, if he dissolved them they are permanently dissolved. That means, the rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Rebi Yose says, if he dissolves vows between him and her, they are permanently dissolved. What is the difference between them? If she said, any benefit from me shall be qônām for you when I leave your domain. Why can he not dissolve that? Because she did not say, any benefit from my body shall be qônām for you when I leave your domain. Rebbi Ze‘ira and Rebbi Hila, both of them say: That is the essence of vows between him and her. In the opinion of Rebbi Ze‘ira, Rebbi Yose and Rebbi Joḥanan ben Nuri said the same thing since we stated there: “Rebbi Joḥanan said, he shall dissolve it since maybe he would divorce her, then she would be forbidden to return to him.”

Rebbi Ze‘ira explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I shall wear jewels, if I do not wear jewels.’ Rebbi Yose said, these are not vows of mortification” but vows between him and her. “The following are vows of mortification” following Rebbi Yose. For example, “she said, all produce of the world is qônām for me, he may dissolve.” The rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Vows between him and her are only dissolved as long as she is married to him. Rebbi Yose says, both vows of mortification and vows between him and her, if he dissolved them they are permanently dissolved. That means, the rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Rebi Yose says, if he dissolves vows between him and her, they are permanently dissolved. What is the difference between them? If she said, any benefit from me shall be qônām for you when I leave your domain. Why can he not dissolve that? Because she did not say, any benefit from my body shall be qônām for you when I leave your domain. Rebbi Ze‘ira and Rebbi Hila, both of them say: That is the essence of vows between him and her. In the opinion of Rebbi Ze‘ira, Rebbi Yose and Rebbi Joḥanan ben Nuri said the same thing since we stated there: “Rebbi Joḥanan said, he shall dissolve it since maybe he would divorce her, then she would be forbidden to return to him.”

Rebbi Ze‘ira explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I shall wear jewels, if I do not wear jewels.’ Rebbi Yose said, these are not vows of mortification” but vows between him and her. “The following are vows of mortification” following Rebbi Yose. For example, “she said, all produce of the world is qônām for me, he may dissolve.” The rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Vows between him and her are only dissolved as long as she is married to him. Rebbi Yose says, both vows of mortification and vows between him and her, if he dissolved them they are permanently dissolved. That means, the rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Rebi Yose says, if he dissolves vows between him and her, they are permanently dissolved. What is the difference between them? If she said, any benefit from me shall be qônām for you when I leave your domain. Why can he not dissolve that? Because she did not say, any benefit from my body shall be qônām for you when I leave your domain. Rebbi Ze‘ira and Rebbi Hila, both of them say: That is the essence of vows between him and her. In the opinion of Rebbi Ze‘ira, Rebbi Yose and Rebbi Joḥanan ben Nuri said the same thing since we stated there: “Rebbi Joḥanan said, he shall dissolve it since maybe he would divorce her, then she would be forbidden to return to him.”

Rebbi Ze‘ira explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I shall wear jewels, if I do not wear jewels.’ Rebbi Yose said, these are not vows of mortification” but vows between him and her. “The following are vows of mortification” following Rebbi Yose. For example, “she said, all produce of the world is qônām for me, he may dissolve.” The rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Vows between him and her are only dissolved as long as she is married to him. Rebbi Yose says, both vows of mortification and vows between him and her, if he dissolved them they are permanently dissolved. That means, the rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Rebi Yose says, if he dissolves vows between him and her, they are permanently dissolved. What is the difference between them? If she said, any benefit from me shall be qônām for you when I leave your domain. Why can he not dissolve that? Because she did not say, any benefit from my body shall be qônām for you when I leave your domain. Rebbi Ze‘ira and Rebbi Hila, both of them say: That is the essence of vows between him and her. In the opinion of Rebbi Ze‘ira, Rebbi Yose and Rebbi Joḥanan ben Nuri said the same thing since we stated there: “Rebbi Joḥanan said, he shall dissolve it since maybe he would divorce her, then she would be forbidden to return to him.”

Rebbi Ze‘ira explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I shall wear jewels, if I do not wear jewels.’ Rebbi Yose said, these are not vows of mortification” but vows between him and her. “The following are vows of mortification” following Rebbi Yose. For example, “she said, all produce of the world is qônām for me, he may dissolve.” The rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Vows between him and her are only dissolved as long as she is married to him. Rebbi Yose says, both vows of mortification and vows between him and her, if he dissolved them they are permanently dissolved. That means, the rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Rebi Yose says, if he dissolves vows between him and her, they are permanently dissolved. What is the difference between them? If she said, any benefit from me shall be qônām for you when I leave your domain. Why can he not dissolve that? Because she did not say, any benefit from my body shall be qônām for you when I leave your domain. Rebbi Ze‘ira and Rebbi Hila, both of them say: That is the essence of vows between him and her. In the opinion of Rebbi Ze‘ira, Rebbi Yose and Rebbi Joḥanan ben Nuri said the same thing since we stated there: “Rebbi Joḥanan said, he shall dissolve it since maybe he would divorce her, then she would be forbidden to return to him.”

Rebbi Ze‘ira explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I shall wear jewels, if I do not wear jewels.’ Rebbi Yose said, these are not vows of mortification” but vows between him and her. “The following are vows of mortification” following Rebbi Yose. For example, “she said, all produce of the world is qônām for me, he may dissolve.” The rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Vows between him and her are only dissolved as long as she is married to him. Rebbi Yose says, both vows of mortification and vows between him and her, if he dissolved them they are permanently dissolved. That means, the rabbis say, if he dissolves vows of mortification, they are permanently dissolved. Rebi Yose says, if he dissolves vows between him and her, they are permanently dissolved. What is the difference between them? If she said, any benefit from me shall be qônām for you when I leave your domain. Why can he not dissolve that? Because she did not say, any benefit from my body shall be qônām for you when I leave your domain. Rebbi Ze‘ira and Rebbi Hila, both of them say: That is the essence of vows between him and her. In the opinion of Rebbi Ze‘ira, Rebbi Yose and Rebbi Joḥanan ben Nuri said the same thing since we stated there: “Rebbi Joḥanan said, he shall dissolve it since maybe he would divorce her, then she would be forbidden to return to him.”

Rebbi Hila explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I wear jewels, if I do not wear jewels.’ ” What means “Rebbi Yose said, these vows are not vows of mortification”? They are vows between him and her. “The following are vows of mortification” is everybody’s opinion.

Rebbi Hila explained the Mishnah: “These are the vows which he can dissolve: Matters connected with mortification. [E. g.], ‘if I wash, if I do not wash; if I wear jewels, if I do not wear jewels.’ ” What means “Rebbi Yose said, these vows are not vows of mortification”? They are vows between him and her. “The following are vows of mortification” is everybody’s opinion.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

Jehudah from Ḥusa hid himself in a cave for three days because he wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He came to Rabbi Yose bar Ḥalaphta and said, I was hiding in a cave for three days because I wanted to find the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He called his son Rebbi Abba and asked him about the reason why the necessities of life of one’s town have precedence over the necessities of life of another town. He said to him (Num. 35:15): “These [six] cities shall be”, each town shall be, and only afterwards their surroundings around them. He [R. Yose] said to him [Jehudah from Huṣa], what did cause you [this emharassment]? That you did not study with your companions!

We understand “if I wash”. “If I do not wash”? Let her wash! Rebbi Mana said, if she said: “Any benefit from me shall be qônām for you after I shall have washed myself, if I ever wash myself.” Why should he not dissolve for her? Rebbi Yose ben Rebbi Abun said, only when she said, “any benefit from my body shall be qônām for you after I shall have washed myself.” Why can he not force? Did not Rebbi Huna say, [if she vowed] any benefit from me [shall be forbidden] to you, he forces her and sleeps with her. Any benefit from you [shall be forbidden] to me, he has to dissolve. There is a difference because it is a benefit for him and her. Rebbi Abba Mari said, If I wash [today], I shall not wash forever. If I wear jewellery [today], I shall not wear jewellery forever. The rabbis of Caesarea in the name of Rebbi Nasa: If I wash I shall not wear jewellery; if I wear jewellery I shall not wash.

We understand “if I wash”. “If I do not wash”? Let her wash! Rebbi Mana said, if she said: “Any benefit from me shall be qônām for you after I shall have washed myself, if I ever wash myself.” Why should he not dissolve for her? Rebbi Yose ben Rebbi Abun said, only when she said, “any benefit from my body shall be qônām for you after I shall have washed myself.” Why can he not force? Did not Rebbi Huna say, [if she vowed] any benefit from me [shall be forbidden] to you, he forces her and sleeps with her. Any benefit from you [shall be forbidden] to me, he has to dissolve. There is a difference because it is a benefit for him and her. Rebbi Abba Mari said, If I wash [today], I shall not wash forever. If I wear jewellery [today], I shall not wear jewellery forever. The rabbis of Caesarea in the name of Rebbi Nasa: If I wash I shall not wear jewellery; if I wear jewellery I shall not wash.

We understand “if I wash”. “If I do not wash”? Let her wash! Rebbi Mana said, if she said: “Any benefit from me shall be qônām for you after I shall have washed myself, if I ever wash myself.” Why should he not dissolve for her? Rebbi Yose ben Rebbi Abun said, only when she said, “any benefit from my body shall be qônām for you after I shall have washed myself.” Why can he not force? Did not Rebbi Huna say, [if she vowed] any benefit from me [shall be forbidden] to you, he forces her and sleeps with her. Any benefit from you [shall be forbidden] to me, he has to dissolve. There is a difference because it is a benefit for him and her. Rebbi Abba Mari said, If I wash [today], I shall not wash forever. If I wear jewellery [today], I shall not wear jewellery forever. The rabbis of Caesarea in the name of Rebbi Nasa: If I wash I shall not wear jewellery; if I wear jewellery I shall not wash.

We understand “if I wash”. “If I do not wash”? Let her wash! Rebbi Mana said, if she said: “Any benefit from me shall be qônām for you after I shall have washed myself, if I ever wash myself.” Why should he not dissolve for her? Rebbi Yose ben Rebbi Abun said, only when she said, “any benefit from my body shall be qônām for you after I shall have washed myself.” Why can he not force? Did not Rebbi Huna say, [if she vowed] any benefit from me [shall be forbidden] to you, he forces her and sleeps with her. Any benefit from you [shall be forbidden] to me, he has to dissolve. There is a difference because it is a benefit for him and her. Rebbi Abba Mari said, If I wash [today], I shall not wash forever. If I wear jewellery [today], I shall not wear jewellery forever. The rabbis of Caesarea in the name of Rebbi Nasa: If I wash I shall not wear jewellery; if I wear jewellery I shall not wash.

We understand “if I wash”. “If I do not wash”? Let her wash! Rebbi Mana said, if she said: “Any benefit from me shall be qônām for you after I shall have washed myself, if I ever wash myself.” Why should he not dissolve for her? Rebbi Yose ben Rebbi Abun said, only when she said, “any benefit from my body shall be qônām for you after I shall have washed myself.” Why can he not force? Did not Rebbi Huna say, [if she vowed] any benefit from me [shall be forbidden] to you, he forces her and sleeps with her. Any benefit from you [shall be forbidden] to me, he has to dissolve. There is a difference because it is a benefit for him and her. Rebbi Abba Mari said, If I wash [today], I shall not wash forever. If I wear jewellery [today], I shall not wear jewellery forever. The rabbis of Caesarea in the name of Rebbi Nasa: If I wash I shall not wear jewellery; if I wear jewellery I shall not wash.

We understand “if I wash”. “If I do not wash”? Let her wash! Rebbi Mana said, if she said: “Any benefit from me shall be qônām for you after I shall have washed myself, if I ever wash myself.” Why should he not dissolve for her? Rebbi Yose ben Rebbi Abun said, only when she said, “any benefit from my body shall be qônām for you after I shall have washed myself.” Why can he not force? Did not Rebbi Huna say, [if she vowed] any benefit from me [shall be forbidden] to you, he forces her and sleeps with her. Any benefit from you [shall be forbidden] to me, he has to dissolve. There is a difference because it is a benefit for him and her. Rebbi Abba Mari said, If I wash [today], I shall not wash forever. If I wear jewellery [today], I shall not wear jewellery forever. The rabbis of Caesarea in the name of Rebbi Nasa: If I wash I shall not wear jewellery; if I wear jewellery I shall not wash.

MISHNAH: The following are vows of mortification. If she said, all produce of the world is qônām for me, he may dissolve. The produce of this province [is qônām] for me, he can buy for her from another province. The produce of this grocery store [is qônām] for me, he cannot dissolve. If he can get the necessities of life only from that grocery, he may dissolve, the words of Rebbi Yose.

HALAKHAH: Samuel said, if she said, all produce of the world is qônām for me; if there was grain heaped in the grain container, he may buy for her from that. Rebbi Simeon ben Laqish said, “the produce of the people of this province [is qônām] for me, if there were strangers selling there, he can buy from them.

It is written: “Every vow and every oath of prohibition to mortify a person.” For example, [a qônām] if I would taste peppers, if I would taste rolls. Not only if that kind is available now; even if that kind is not available now, perhaps he might bring her some later on. Rebbi Joḥanan in the name of Rebbi Yannai: If there were two pieces before them, one nice and one not nice. If she desired the nice one and made a vow to forbid herself the less nice one, he may dissolve that. Why can he dissolve? The colleagues say, because of her mortification. Rebbi Ze‘ira and Rebbi Hila both say, because of his mortification. Rebbi Ze‘ira in the name of Samuel: A man can dissolve all vows except if she says, any benefit from me shall [be qônām] for X. That means he can dissolve: Any benefit from X shall [be qônām] for me. But did we not state: “The produce of this grocery store [is qônām] for me, he cannot dissolve.” Explain that following Rebbi Yose and they disagree with him, for we did state there: “If he can get the necessities of life only from that grocer, he may dissolve.” Rebbi Yose said, because he gives him credit, he delivers to him. Rebbi Mana said, because he gives him good quality produce.

It is written: “Every vow and every oath of prohibition to mortify a person.” For example, [a qônām] if I would taste peppers, if I would taste rolls. Not only if that kind is available now; even if that kind is not available now, perhaps he might bring her some later on. Rebbi Joḥanan in the name of Rebbi Yannai: If there were two pieces before them, one nice and one not nice. If she desired the nice one and made a vow to forbid herself the less nice one, he may dissolve that. Why can he dissolve? The colleagues say, because of her mortification. Rebbi Ze‘ira and Rebbi Hila both say, because of his mortification. Rebbi Ze‘ira in the name of Samuel: A man can dissolve all vows except if she says, any benefit from me shall [be qônām] for X. That means he can dissolve: Any benefit from X shall [be qônām] for me. But did we not state: “The produce of this grocery store [is qônām] for me, he cannot dissolve.” Explain that following Rebbi Yose and they disagree with him, for we did state there: “If he can get the necessities of life only from that grocer, he may dissolve.” Rebbi Yose said, because he gives him credit, he delivers to him. Rebbi Mana said, because he gives him good quality produce.

It is written: “Every vow and every oath of prohibition to mortify a person.” For example, [a qônām] if I would taste peppers, if I would taste rolls. Not only if that kind is available now; even if that kind is not available now, perhaps he might bring her some later on. Rebbi Joḥanan in the name of Rebbi Yannai: If there were two pieces before them, one nice and one not nice. If she desired the nice one and made a vow to forbid herself the less nice one, he may dissolve that. Why can he dissolve? The colleagues say, because of her mortification. Rebbi Ze‘ira and Rebbi Hila both say, because of his mortification. Rebbi Ze‘ira in the name of Samuel: A man can dissolve all vows except if she says, any benefit from me shall [be qônām] for X. That means he can dissolve: Any benefit from X shall [be qônām] for me. But did we not state: “The produce of this grocery store [is qônām] for me, he cannot dissolve.” Explain that following Rebbi Yose and they disagree with him, for we did state there: “If he can get the necessities of life only from that grocer, he may dissolve.” Rebbi Yose said, because he gives him credit, he delivers to him. Rebbi Mana said, because he gives him good quality produce.

It is written: “Every vow and every oath of prohibition to mortify a person.” For example, [a qônām] if I would taste peppers, if I would taste rolls. Not only if that kind is available now; even if that kind is not available now, perhaps he might bring her some later on. Rebbi Joḥanan in the name of Rebbi Yannai: If there were two pieces before them, one nice and one not nice. If she desired the nice one and made a vow to forbid herself the less nice one, he may dissolve that. Why can he dissolve? The colleagues say, because of her mortification. Rebbi Ze‘ira and Rebbi Hila both say, because of his mortification. Rebbi Ze‘ira in the name of Samuel: A man can dissolve all vows except if she says, any benefit from me shall [be qônām] for X. That means he can dissolve: Any benefit from X shall [be qônām] for me. But did we not state: “The produce of this grocery store [is qônām] for me, he cannot dissolve.” Explain that following Rebbi Yose and they disagree with him, for we did state there: “If he can get the necessities of life only from that grocer, he may dissolve.” Rebbi Yose said, because he gives him credit, he delivers to him. Rebbi Mana said, because he gives him good quality produce.