נדרים דף צ

ושרקיה טינא, ואתייה לקמיה דרב חסדא. אמר רבא: מאן חכים למיעבד כי הא מילתא אי לאו דרב אחא בר רב הונא, דגברא רבה הוא.

דקסבר דכי היכי דפליגי רבנן ורבי נתן בהפרה — הכי נמי פליגי בשאלה.

ורב פפי אמר: מחלוקת בהפרה, דרבי נתן סבר: אין הבעל מיפר אלא אם כן חל נדר, דכתיב: ״וחפרה הלבנה״. ורבנן סברי:

בעל מיפר אף על פי שלא חל נדר, דכתיב: ״מפר מחשבות ערומים״.

אבל בשאלה — דברי הכל אין חכם מתיר כלום אלא אם כן חל נדר, דכתיב: ״לא יחל דברו״.

לימא מסייע ליה: ״קונם שאיני נהנה לפלוני, ולמי שאשאל עליו״ — נשאל על הראשון, ואחר כך נשאל על השני. ואי אמרת נשאל אף על פי שלא חל נדר,

אי בעי — על האי ניתשיל ברישא, אי בעי — על האי ניתשיל ברישא.

ומי ידע אי האי קמא אי האי בתרא?

אלא לימא מסייע ליה: ״קונם שאיני נהנה לפלוני, הריני נזיר לכשאשאל עליו״ — נשאל על נדרו, ואחר כך נשאל על נזרו.

ואי אמרת נשאל אף על פי שלא חל נדר, אי בעי — על נדרו איתשיל ברישא, אי בעי — על נזרו איתשיל ברישא! רבי נתן היא.

אמר רבינא: אמר לי מרימר, הכי אמר אבוך משמיה דרב פפי: מחלוקת בהפרה, אבל בשאלה — דברי הכל מפר ואף על פי שלא חל נדר,

דכתיב ״לא יחל דברו״.

למימרא דלא הוה ביה מעשה.

That is to say that there was not yet any action but only speech, and even so the halakhic authority can dissolve the vow.

מיתיבי: ״קונם שאיני נהנה לפלוני ולמי שנשאל עליו״ — נשאל על הראשון, ואחר כך נשאל על השני. אמאי? אי בעי — על האי ניתשיל ברישא,

The Gemara raises an objection against this version of the tannaitic dispute from the aforementioned baraita: If one says: The property of so-and-so is konam for me, and for that reason I will not benefit from it, and deriving benefit from he who I will request dissolution for the vow is also konam for me, if he desires to dissolve the vows he must first request dissolution with regard to the first vow, and afterward he can request dissolution with regard to the second. But according to what was stated above, that all agree that a vow can be dissolved even before it has taken effect, why is this so? If he so wishes, he can first request dissolution with regard to this vow, and if he wishes, he can first request dissolution with regard to that one.

ואי בעי — על האי ניתשיל ברישא!

מי יודע הי ראשון והי שני?

The Gemara answers: Does he know which vow is first and which is the second? The wording of the baraita is not at all clear on this point. Perhaps, if he so wishes, he can first request dissolution of the vow not to derive benefit from the halakhic authority from whom he will request dissolution of his vow.

מתיבי: ״קונם שאיני נהנה והריני נזיר לכשאשאל עליו״ — נשאל על נדרו, ואחר כך נשאל על נזרו. ואמאי? אי בעי — על נדרו ניתשיל ברישא,

The Gemara raises a further objection from the second baraita cited above: If one says: The property of so-and-so is konam for me, and for that reason I will not benefit from it, and I am hereby a nazirite for when I will request dissolution of this vow, if he desires to dissolve the vows he must first request dissolution with regard to his vow that rendered benefit from a particular person forbidden, and afterward he can request dissolution with regard to his vow of naziriteship that he accepted upon himself should he request dissolution of his first vow. But why must he proceed in this manner? If he so wishes he can first request dissolution with regard to his vow not to derive benefit from that other person, and if he wishes he can first request dissolution with regard to his vow of naziriteship. The fact that the baraita does not say this indicates that a vow can be dissolved only once it has gone into effect. The Gemara concludes: Here is a conclusive refutation of this version of the dispute between Rabbi Natan and the Rabbis.

ואי בעי — על נזרו ניתשיל ברישא! תיובתא.

מתני׳ בראשונה היו אומרים: שלש נשים יוצאות ונוטלות כתובה: האומרת ״טמאה אני לך״, ״שמים ביני לבינך״, ו״נטולה אני מן היהודים״.

MISHNA: Initially the Sages would say that three women are divorced even against their husbands’ will, and nevertheless they receive payment of what is due to them according to their marriage contract. The first is the wife of a priest who says to her husband: I am defiled to you, i.e., she claims that she had been raped, so that she is now forbidden to her husband. The second is a woman who says to her husband: Heaven is between me and you, i.e., she declares that he is impotent, a claim she cannot prove, as the truth of it is known only to God. And the third is a woman who takes a vow, stating: I am removed from the Jews, i.e., benefit from sexual intercourse with any Jew, including my husband, is forbidden to me.

חזרו לומר, שלא תהא אשה נותנת עיניה באחר ומקלקלת על בעלה: האומרת ״טמאה אני לך״ — תביא ראיה לדבריה. ״השמים ביני לבינך״ — יעשו דרך בקשה.

They subsequently retracted their words and said that in order that a married woman should not cast her eyes on another man and to that end ruin her relationship with her husband and still receive payment of her marriage contract, these halakhot were modified as follows: A priest’s wife who says to her husband: I am defiled to you, must bring proof for her words that she was raped. As for a woman who says: Heaven is between me and you, the court must act and deal with the matter by way of a request, rather than force the husband to divorce his wife. And with regard to a woman who says: I am removed from the Jews, her husband must nullify his part, i.e., the aspect of the vow that concerns him, so that she should be permitted to him, and she may engage in sexual intercourse with him, but she is removed from all other Jews, so that if he divorces her she is forbidden to all.

ו״נטולה אני מן היהודים״ — יפר לחלקו, ותהא משמשתו, ותהא נטולה מן היהודים.

גמ׳ איבעיא להו: אמרה לבעלה ״טמאה אני״, מהו שתאכל בתרומה? רב ששת אמר: אוכלת, שלא תוציא לעז על בניה. רבא אמר: אינה אוכלת, אפשר דאכלה חולין.

GEMARA: A dilemma was raised before the Sages, based on the second ruling of the mishna: If the wife of a priest said to her husband: I am defiled to you, what is the halakha with regard to whether she may partake of teruma? Is the halakha that just as she is not believed with regard to divorce, so she is not believed with regard to teruma, or is the halakha that with regard to teruma she is believed, and therefore it is prohibited for her to partake of teruma, as is the halakha of a woman married to a priest who engages in sexual intercourse with a man other than her husband? Rav Sheshet said: She may partake of teruma, so that she not cast aspersions on her children. If she is barred from partaking of teruma, people will see this as supporting her claim that she had been raped, and rumors will circulate that her sons are unfit for the priesthood. Rava said: She may not partake of teruma, as she can partake of non-sacred food, and it is preferable that her claim that she is no longer permitted to eat teruma be taken into account.

אמר רבא: ומודה רב ששת שאם נתארמלה שאינה אוכלת. מידי הוא טעמא אלא משום תוציא לעז על בניה. נתארמלה ונתגרשה, אמרי: השתא דאיתניסא.

Rava said: And Rav Sheshet concedes that if this wife of the priest who claimed to have been raped was then widowed from him, she may not continue to partake of teruma. Why? Isn’t the reason that she is permitted to partake of teruma only that she should not cast aspersions on her children? This being the case, if she was widowed or divorced, people will say that only now it occurred that she was raped, i.e., the entire incident occurred after she was no longer married to her husband. Therefore, rumors will not circulate that the children that she bore him beforehand are unfit.

אמר רב פפא, בדיק לן רבא: אשת כהן שנאנסה, יש לה כתובה או אין לה כתובה? כיון דאונס לגבי כהן כרצון לגבי ישראל דמי, אין לה כתובה.

§ Rav Pappa said: Rava tested us with the following question: As for the wife of a priest who was raped in the presence of witnesses, is she entitled to receive payment of her marriage contract or is she not entitled to receive payment of her marriage contract? The Gemara explains the two sides of the question: Is the halakha that since rape with regard to a woman married to a priest is like willing sexual intercourse with regard to a woman married to an Israelite, as the wife of a priest who was raped is obligated to leave her husband, just as the wife of an Israelite who willingly engaged in sexual intercourse with another man is obligated to leave her husband, she is therefore not entitled to receive payment of her marriage contract? Or perhaps she can say to him: I am fit to continue being married, as, if her husband were an Israelite she would not be forbidden to him after being raped.

או דילמא מצי אמרה ליה: אנא הא חזינא,