1)

HOW HAFARAH AFFECTS NEZIRUS (Yerushalmi Perek 4 Halachah 3 Daf 17a)

îúðé' äàùä ùðãøä áðæéø åäéúä ùåúä áééï åîéèîàä ìîúéí äøé æå ñåôâú àú äàøáòéí

(a)

(Mishnah): If a woman accepted Nezirus, and drank wine or became Teme'ah, she receives 40 lashes.

äéôø ìä áòìä åäéà ìà éãòä ùäéôø ìä áòìä åäéúä ùåúä áééï åîéèîàä ìîúéí àéðä ñåôâú àú äàøáòéí

(b)

If her husband annulled her Nezirus, and she did not know this, and drank wine or became Teme'ah, she does not receive 40 lashes;

øáé éäåãä àåîø àí àéðä ñåôâú àú äàøáòéí úñôåâ îëåú îøãåú:

(c)

R. Yehudah says, if she does not receive 40 lashes, she receives lashes mid'Rabanan.

âî' îì÷åú úåøä àøáòéí çñø àçú àåîãéï àåúå àí éù îì÷éï àåúå åàí ìàå àéï îì÷éï àåúå

(d)

(Gemara): Torah lashes are 39. We assess him. If he has [ability to survive them], we lash him [all of them]. If not, we do not lash him [more than he can survive].

îëú îøãåú çåáèéï àåúå òã ùé÷áì àå òã ùúöà ðôùå

(e)

Lashes mid'Rabanan, we beat him until he accepts [to follow Torah law], or until he dies.

ëúéá [áîãáø ì è] åä' éñìç ìä îâéã ùèòåðä ñìéçä

(f)

[It says about a woman who did not know that her husband already annulled her vow, and transgressed it] "va'Shem Yislach Lah" teaches that she requires forgiveness;

ëùäéä ø' éò÷á îâéò ìôñå÷ æä äéä àåîø îé ùðúëååï ùéòìä áéãå áùø çæéø åòìä áéãå áùø ëùéøä öøéê ëôøä äîúëåéï ùéòìä áéãå áùø çæéø åòìä áéãå áùø çæéø òì àçú ëîä åëîä

(g)

When R. Yakov would reach this verse, he would say 'one who intended to eat pork, and (unknowingly) ate Kosher meat, he requires atonement. One who intended to eat pork, and ate pork, how much more so!

úðé äàùä ùðãøä áðæéø åùîòä çáéøúä åàîøä åàðé åùîò áòìä ùì øàùåðä åàîø (îåúø) [ðøàä ùö"ì îåôø] ìéê äøàùåðä îåúøú åäùðééä àñåøä

(h)

(Beraisa): If a woman vowed to be a Nazir, and her friend heard and said 'and I', and the first's husband said to her 'it is annulled for you', the first is permitted and the second is forbidden. (This is because a husband annuls only from now and onwards. The vow was intact at the time that the second said 'and I.')

1.

Note: Our text (Mutar Leich) is astounding. This is the normal text that a Chacham uses! The Mishnah (Chagigah 1:8) and the Yerushalmi (Yevamos 13:1, Sotah 8:5) call a Chacham's permission 'Hataras' or 'Heter' Nedarim, and above (Sof Halachah 2), we said that expressions that work for a Chacham do not work for a husband! The Sifri (Matos 153 DH Zeh ha'Davar) says 'Chacham Matir, v'Ein Ba'al Matir.' The NIMUKEI YOSEF (Nedarim 24b DH Amar R. Yochanan) cites the Yerushalmi (Nedarim 10:8) to say that a husband permits through 'Mutar Lach', but it seems that also this is a printing mistake. (Our text of the Yerushalmi there says 'Mufar Leich.')

øáé ùîòåï àåîø àí àîøä ìà ðúëååðúé àìà ìäéåú ëîåúä åëéåöà áä àó äùðééä îåúøú

(i)

R. Shimon says, if the second said 'I intended only to be like her' (to be forbidden as long as she is forbidden) or similar to this, also the second is permitted.

úîï úðéðï øáé ìòæø àåîø òã ùéàîø ùáåòä áàçøåðä

(j)

(Mishnah): (If five partners claimed a deposit, and said "give to us our deposit in your hands", and he swore 'you do not have a deposit by me, not you and not you and not you... ', he is liable for each one.) R. Eliezer says, [he is liable for each] only if he said 'Shevu'ah' at the end;

øáé ùîòåï àåîø òã ùéàîø ùáåòä òì ëì àçú åàçú

1.

R. Shimon says, it is only if he said 'Shevu'ah' to each.

àîø øáé éåçðï (ãáøé) [ö"ì ìãáøé - ÷øáï äòãä] øáé ùîòåï ðîöà ùàéï áéãå çèéí ôèåø òì äùàø

(k)

(R. Yochanan): (If one said 'give to me my wheat, barley and spelt', and he said 'Shevu'ah that I do not have of yours wheat and barley and spelt', he is liable for each one.) According to R. Shimon, if it turns out that he does not have wheat, he is exempt for the rest.

àîø øáé àáà àåó øáé éåãä îåãä áä

(l)

(R. Ba): Even R. Yehudah (the first Tana) agrees about this.

ðîöà ùàéï áéãå çèéï îäå ùúçåì òìéå ùàø äîéðéï

(m)

Question: If it turns out that he does not have wheat, does the Shevu'ah take effect on the other species? (Perhaps we say that his Shevu'ah was only about the first matter, which is true, and his other words are not part of his Shevu'ah!)

çáøééà àîøéï (ìà - ñôø ðéø îåç÷å) çìä

(n)

Answer #1 (Talmidim): It takes effect.

øáé æòéøà àîø [ö"ì ìà - ñôø ðéø] çìä

(o)

Answer #2 (R. Zeira): It does not take effect.

à"ø éò÷á áø àçà îúðéúà îñééò ìçáøééà äàùä ùðãøä áðæéø åùîòä çáéøúä åàîøä åàðé åùîò áòì äøàùåðä åäéôø ìä äøàùåðä îåúøú åäùðééä àñåøä

(p)

Support (for Talmidim - R. Yakov bar Acha - Beraisa): If a woman vowed to be a Nazir, and her friend heard and said 'and I', and the first's husband said to her 'you are permitted', the first is permitted and the second is forbidden. ;

øáé ùîòåï àåîø àí àîøä ìà ðúëååðúé àìà ìäéåú ëîåúä åëéåöà áä àó äùðééä îåúøú

(q)

R. Shimon says, if the second said 'I intended only to be like her' (to be forbidden as long as she is forbidden) or similar to this, also the second is permitted.

îôðé ùàîøä ìäéåú ëîåúä åëéåöà áä äà àí ìà àîøä ìäéåú ëîåúä åëéåöà áä äøàùåðä îåúøú åäùðééä àñåøä

1.

Inference: This is because she said 'to be like her' or similar to this, but if she did not say 'to be like her' or similar to this, the first is permitted and the second is forbidden!

[ãó éæ òîåã á] îä àí úîï ùàéï ùí òé÷ø ðæéøåú àú àåîø çìä ëàï ùéù ëàï òé÷ø ùáåòä ìà ëì ùëï

2.

Culmination of Support: There, there is no primary Nezirus (it was annulled), and you say that [what was attributed to the first Nezirus] takes effect - here there is a primary Shevu'ah, all the more so [what was appended to it] should take effect!

îäå ãà"ø éåçðï ãáøé ø' ùîòåï ðîöà ùàéï áéãå çéèéï åôèåø òì äùàø

(r)

Question: Why did R. Yochanan say that according to R. Shimon, if it turns out that he does not have wheat, he is exempt for the rest? (We just proved that the Shevu'ah takes effect on the rest! All the more so this is difficult for R. Ba!)

áîúôéù áàåîø ùòåøéï éäå ëçéèéï ëåñîéï éäå ëçéèéï

(s)

Answer: [This is when] he was Matfis. He said that barley should be like wheat, and spelt should be like wheat (if he is exempt for wheat, he will be exempt for them).

ôùéèà ãà îéìúà (ìà) [ö"ì òã ùìà - ñôø ðéø] äéôø ìä áòìä ùì øàùåðä åòáøä òì ðãøä ìå÷ä ùðééä îäå ùúì÷ä

(t)

Question: Obviously, before the first's husband annulled her, if she transgressed her vow, she is lashed. What is the second's law [if she was warned and transgressed, and afterwards the first' husband annulled her? (Perhaps she intended to be a Nazir only if the first will complete her Nezirus without Hafarah!)

àîø øáé éåñä îàçø ùæå ìå÷ä æå ìå÷ä

(u)

Answer (R. Yosah): Since the first is lashed, the second is lashed. (The second did not intend to be more lenient than the first.)

àîø øáé ìà øáé ùîòåï äéà

(v)

(R. La): [R. Yosah's teaching] is like R. Shimon.

åúéòùä ùðééä ëàåîøú äøéðé ðæéøä (ìàçø - ñôø ðéø îåç÷å) òùøéí éåí

(w)

Question: The second should be like one who said 'I am a Nazir for 20 days' (i.e. until Hafarah! Since she began Nezirus, she must complete 30 days of Nezirus!)

ø' ùîòåï ëãòúéä øáé ùîòåï ôåèø ùìà ðúðãá ëãøê äîúðãáéï:

(x)

Answer: R. Shimon holds like he taught elsewhere. R. Shimon exempts [one who vowed to bring a Minchah of barley], for he did not volunteer the way people volunteer. (Likewise, one who vowed Nezirus for 20 days; it is as if she vowed to observe the Isurim for this time, but she is not a Nazir and does not bring Korbanos. We explained this like SEFER NIR.)