## Nedarim Daf 31a

###### Nedarim 31a:1
[Nedarim 31a:1](https://torahapp.org/share/book/Nedarim/r/31a:1)

**מַתְנִי׳** הַנּוֹדֵר מִשּׁוֹבְתֵי שַׁבָּת — אָסוּר בְּיִשְׂרָאֵל וְאָסוּר בַּכּוּתִים. מֵאוֹכְלֵי שׁוּם — אָסוּר בְּיִשְׂרָאֵל וְאָסוּר בַּכּוּתִים. מֵעוֹלֵי יְרוּשָׁלַיִם — אָסוּר בְּיִשְׂרָאֵל וּמוּתָּר בַּכּוּתִים.

**William Davidson Edition - English:**
**MISHNA:** **One who takes a vow** that deriving benefit **from** those **who rest on Shabbat** is forbidden to him is **prohibited** from deriving benefit **from a Jew, and** he is also **prohibited** from deriving benefit **from Samaritans [*Kutim*]** because they are also Shabbat observers. One who takes a vow that deriving benefit **from those who eat garlic** on Shabbat night is forbidden to him is **prohibited** from deriving benefit **from a Jew, and** he is also **prohibited** from benefiting **from Samaritans.** However, if one takes a vow that deriving benefit **from those who ascend** to **Jerusalem** is forbidden to him, he is **prohibited** from deriving benefit **from a Jew, but** he is **permitted** to benefit **from Samaritans** because they do not ascend to Jerusalem, but rather, to Mount Gerizim.


###### Nedarim 31a:2
[Nedarim 31a:2](https://torahapp.org/share/book/Nedarim/r/31a:2)

**גְּמָ׳** מַאי ״שׁוֹבְתֵי שַׁבָּת״? אִילֵּימָא מִמְּקַיְּימֵי שַׁבָּת, מַאי אִירְיָא בַּכּוּתִים? אֲפִילּוּ גּוֹיִם נָמֵי! אֶלָּא מִמְּצֻוִּוים עַל הַשַּׁבָּת.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What** is the meaning of the expression in the mishna: **Those who rest on Shabbat? If we say** that the one who took the vow intended to render forbidden deriving benefit **from those who uphold Shabbat,** i.e., who actually observe it, **why** mention **specifically** that he is prohibited **from** deriving benefit from **Samaritans; even** benefit from other **gentiles** who are Shabbat observers should **also** be prohibited? **Rather,** the intention of the *tanna* was to refer to a case where one took a vow that deriving benefit **from** those **who are commanded about** observing **Shabbat** is forbidden, and this *tanna* holds that the Samaritans are considered true converts, commanded to observe Shabbat.


###### Nedarim 31a:3
[Nedarim 31a:3](https://torahapp.org/share/book/Nedarim/r/31a:3)

אִי הָכִי, אֵימָא סֵיפָא: ״מֵעוֹלֵי יְרוּשָׁלַיִם״ — אָסוּר בְּיִשְׂרָאֵל וּמוּתָּר בַּכּוּתִים, אַמַּאי? וְהָא מְצֻוִּוים נִינְהוּ!

**William Davidson Edition - English:**
The Gemara asks: **If that is so, say the latter clause** of the mishna: If he takes a vow that deriving benefit **from those who ascend to Jerusalem** is forbidden to him, he is **prohibited** from deriving benefit **from a Jew but permitted** to derive benefit **from Samaritans. Why? But aren’t** Samaritans **commanded** to ascend just like other Jews?


###### Nedarim 31a:4
[Nedarim 31a:4](https://torahapp.org/share/book/Nedarim/r/31a:4)

אָמַר אַבָּיֵי: מְצֻוֶּוה וְעוֹשֶׂה קָתָנֵי. בְּתַרְתֵּי בָּבֵי קַמָּיָיתָא: יִשְׂרָאֵל וְכוּתִים — מְצֻוִּוין וְעוֹשִׂין, גּוֹיִם הָהוּא דְּעָבְדִי — עוֹשִׂין וְאֵינָם מְצֻוִּוין. בְּעוֹלֵי יְרוּשָׁלַיִם: יִשְׂרָאֵל — מְצֻוִּוין וְעוֹשִׂין, כּוּתִים — מְצֻוִּוין וְאֵינָם עוֹשִׂין.

**William Davidson Edition - English:**
**Abaye said:** It **is teaching** about those who are **commanded and** actually **perform** a mitzva, and the mishna is to be understood as follows: **In the first two clauses** of the mishna, which concern Shabbat observance and eating garlic, both **Jews and Samaritans** are included because they are **commanded and** actually **perform** the mitzva. However, with regard to **gentiles, those who perform** these mitzvot have the status of those who **perform** the mitzva **but are not commanded** to do so. Therefore, the one who took the vow is permitted to derive benefit from them. Concerning the case **of those who ascend to Jerusalem, a Jew is commanded** to keep this mitzva **and performs** it, while **Samaritans** are **commanded but do not perform** it, so he is permitted to derive benefit from them.


###### Nedarim 31a:5
[Nedarim 31a:5](https://torahapp.org/share/book/Nedarim/r/31a:5)

**מַתְנִי׳** ״קֻוֽנָּם שֶׁאֵינִי נֶהֱנֶה לִבְנֵי נֹחַ״ — מוּתָּר בְּיִשְׂרָאֵל וְאָסוּר בְּאוּמּוֹת הָעוֹלָם.

**William Davidson Edition - English:**
**MISHNA:** If one says: The property **of** the **descendants of Noah is *konam*** for me, and for **that** reason **I will not benefit** from it, he is **permitted** to derive benefit **from a Jew but prohibited** from deriving benefit **from the nations of the world.**


###### Nedarim 31a:6
[Nedarim 31a:6](https://torahapp.org/share/book/Nedarim/r/31a:6)

**גְּמָ׳** וְיִשְׂרָאֵל מִי נָפֵיק מִכְּלָל בְּנֵי נֹחַ? כֵּיוָן דְּאִיקַּדַּשׁ אַבְרָהָם, אִיתְקְרוֹ עַל שְׁמֵיהּ.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **And is a Jew excluded from the category** of the **descendants of Noah?** They are also descendants of Noah. The Gemara answers: **Since Abraham was sanctified** and designated to possess a unique role in the world, all his descendants **are called by his name** and are no longer termed the descendants of Noah.


###### Nedarim 31a:7
[Nedarim 31a:7](https://torahapp.org/share/book/Nedarim/r/31a:7)

**מַתְנִי׳** ״שֶׁאֵינִי נֶהֱנֶה לְזֶרַע אַבְרָהָם״ — אָסוּר בְּיִשְׂרָאֵל וּמוּתָּר בְּאוּמּוֹת הָעוֹלָם.

**William Davidson Edition - English:**
**MISHNA:** If one says: The property **of the offspring of Abraham** is forbidden to me, and for **that** reason **I will not benefit** from it, **he is prohibited** from deriving benefit **from a Jew but permitted** to derive benefit **from the nations of the world.**


###### Nedarim 31a:8
[Nedarim 31a:8](https://torahapp.org/share/book/Nedarim/r/31a:8)

**גְּמָ׳** וְהָאִיכָּא יִשְׁמָעֵאל! ״כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע״ כְּתִיב. וְהָאִיכָּא עֵשָׂו! ״בְּיִצְחָק״, וְלֹא כׇּל יִצְחָק.

**William Davidson Edition - English:**
**GEMARA:** Concerning the mishna’s ruling that the one who takes such a vow is permitted to derive benefit from the nations of the world, the Gemara asks: **But isn’t there Ishmael** and his descendants, who are also Abraham’s offspring? Why isn’t deriving benefit from them forbidden as well? The Gemara answers: **It is written** with regard to Abraham: **“For in Isaac shall seed be called to you”** (Genesis 21:12), which demonstrates that the descendants of Ishmael are not termed the offspring of Abraham. The Gemara asks: **But isn’t there Esau** and his descendants; they are also offspring of Abraham, since they are descendants of Isaac? The Gemara answers that the words **“in Isaac”** mean that some of Isaac’s descendants, i.e., the children of Jacob, are included in the offspring of Abraham, **but not all** the descendants of **Isaac.**


###### Nedarim 31a:9
[Nedarim 31a:9](https://torahapp.org/share/book/Nedarim/r/31a:9)

**מַתְנִי׳** ״שֶׁאֵינִי נֶהֱנֶה מִיִּשְׂרָאֵל״ — לוֹקֵחַ בְּיוֹתֵר וּמוֹכֵר בְּפָחוֹת. ״שֶׁיִּשְׂרָאֵל נֶהֱנִין לִי״ — לוֹקֵחַ בְּפָחוֹת וּמוֹכֵר בְּיוֹתֵר, וְאֵין שׁוֹמְעִין לוֹ. ״שֶׁאֵינִי נֶהֱנֶה לָהֶן וְהֵן לִי״ — יֵהָנֶה לְאוּמּוֹת הָעוֹלָם.

**William Davidson Edition - English:**
**MISHNA:** If one says: The property of **a Jew is** forbidden to me, and for **that** reason **I will not benefit** from it, **he may purchase** items from a Jew **for more** than the market price **and may sell** items to a Jew **for less** than the market price, so that he does not derive benefit from the transactions. If one says: **Benefit from me is** forbidden **to a Jew, he may purchase** items from a Jew **for less** than the market price **and may sell** items to a Jew **for more** than the market price, so that he does not derive benefit from the transactions. **But** although this would be permitted, **they do not listen to him,** i.e., people will generally not agree to deal with him in a manner that causes them a loss in every transaction. If one says: The property of a Jew is forbidden to me, and for **that** reason **I will not benefit from them, and** my property is forbidden to a Jew and **they** will not benefit **from me,** in this case **he may benefit from the nations of the world** but not from a Jew, and a Jew may not benefit from him.


###### Nedarim 31a:10
[Nedarim 31a:10](https://torahapp.org/share/book/Nedarim/r/31a:10)

**גְּמָ׳** אָמַר שְׁמוּאֵל: הַלּוֹקֵחַ כְּלִי מִן הָאוּמָּן לְבַקְּרוֹ וְנֶאֱנַס בְּיָדוֹ — חַיָּיב. אַלְמָא קָסָבַר הֲנָאַת לוֹקֵחַ הִיא.

**William Davidson Edition - English:**
**GEMARA:** **Shmuel said:** In the case of **one who takes a vessel from a craftsman to examine it, and an accident occurs** to it while it is **in his hand,** e.g. it broke, the one who examined it is **liable** to pay for the damages. Since the one examining the item could have completed the sale at any time, he is treated like a borrower while he examines it, as all the benefit is his. The Gemara comments: **Apparently,** Shmuel **holds** that in every sale **the** primary **benefit** belongs to **the buyer.** The buyer benefits much more than the seller, and therefore he must pay for accidents.


###### Nedarim 31a:11
[Nedarim 31a:11](https://torahapp.org/share/book/Nedarim/r/31a:11)

תְּנַן: ״שֶׁאֵינִי נֶהֱנֶה מִיִּשְׂרָאֵל״ — מוֹכֵר בְּפָחוֹת, אֲבָל שָׁוֶה בְּשָׁוֶה — לָא. וְאִי הֲנָאַת לוֹקֵחַ הִיא — אֲפִילּוּ שָׁוֶה בְּשָׁוֶה! מַתְנִיתִין בִּזְבִינָא דִּרְמֵי עַל אַפֵּיהּ.

**William Davidson Edition - English:**
The Gemara raises a difficulty with Shmuel’s statement: **We learned** in the mishna that if one says: The property of **a Jew is** forbidden to me, and for **that** reason **I will not benefit** from it, **he may sell** items to a Jew **for less** than the market price. The Gemara infers: He may sell at a lesser price, **but** selling the items at a price **equal** to the market price is **not** permitted. **But if the** primary **benefit** of the sale is to the **buyer,** then **even** selling the items at a price **equal** to the market price should be permitted. The Gemara answers: **The mishna** is referring **to a sale that lies in his face,** i.e., an item that arouses no interest among potential buyers. In that case, the seller benefits from the sale even if the item is sold at market value, and this is prohibited.


###### Nedarim 31a:12
[Nedarim 31a:12](https://torahapp.org/share/book/Nedarim/r/31a:12)

אִם כֵּן אֵימָא רֵישָׁא: לוֹקֵחַ בְּיוֹתֵר. וְעוֹד, אֵימָא סֵיפָא: ״שֶׁיִּשְׂרָאֵל נֶהֱנִין לִי״ — [לוֹקֵחַ בְּפָחוֹת] וּמוֹכֵר בְּיוֹתֵר. וְאִי בִּזְבִינָא דִּרְמֵי עַל אַפֵּיהּ — אֲפִילּוּ שָׁוֶה בְּשָׁוֶה!

**William Davidson Edition - English:**
The Gemara asks: **If so, say the first clause** of that *halakha*: **He may purchase** items from a Jew **for more** than the market price. If the mishna deals with a case where the seller is glad to sell, why does the buyer need to pay more? He should be permitted to pay the market value. **Furthermore, say the latter clause** of the mishna: If one says: **Benefit from me is** forbidden **to a Jew, he may purchase** items from a Jew **for less** than the market price **and may sell** items to a Jew **for more** than the market price. **But if** it is referring **to a sale that lies in his face,** then **even** if he sells **at the** price **equal** to the purchase price he has more benefit than the buyer, and it should be permitted.


###### Nedarim 31a:13
[Nedarim 31a:13](https://torahapp.org/share/book/Nedarim/r/31a:13)

סֵיפָא בִּזְבִינָא חֲרִיפָא. אִי הָכִי לוֹקֵחַ בְּפָחוֹת? אֲפִילּוּ שָׁוֶה בְּשָׁוֶה! אֶלָּא

**William Davidson Edition - English:**
The Gemara answers: **The latter clause** is referring **to** the opposite case, in **a keen [*ḥarifa*] sale,** i.e., one in which the merchandise arouses keen interest among potential buyers. Therefore, the buyer benefits if he pays the market price. The Gemara asks: **If that is so,** that the latter clause is referring to such a case, why should the one who took the vow **purchase** it **for less** than the market price? **Even at the** price **equal** to the purchase price it should be permitted, since the merchandise is selling well and the seller derives no benefit from it. **Rather,**