## Nedarim Daf 48a

###### Nedarim 48a:1
[Nedarim 48a:1](https://torahapp.org/share/book/Nedarim/r/48a:1)

וַאֲסוּרִים בְּדָבָר שֶׁל אוֹתָהּ הָעִיר. וְאֵיזֶהוּ דָּבָר שֶׁל עוֹלֵי בָּבֶל — כְּגוֹן הַר הַבַּיִת, וְהָעֲזָרוֹת, וְהַבּוֹר שֶׁבְּאֶמְצַע הַדֶּרֶךְ. וְאֵיזֶהוּ דָּבָר שֶׁל אוֹתָהּ הָעִיר — כְּגוֹן הָרְחָבָה, וְהַמֶּרְחָץ, וּבֵית הַכְּנֶסֶת, וְהַתֵּיבָה, וְהַסְּפָרִים. וְהַכּוֹתֵב חֶלְקוֹ לַנָּשִׂיא.

**William Davidson Edition - English:**
**But it is prohibited** for them to benefit **from objects of that city,** which are considered to be jointly owned by all its residents. **And what are** examples of **objects belonging to those who ascended from Babylonia? For example, the Temple Mount, and the** Temple **Courtyards, and the** water **cistern in the middle of the road. And what are objects of that city? For example, the** city **square, and the bathhouse, and the synagogue, and the ark** which houses the Torah scrolls, **and the** Torah **scrolls. And one who writes,** i.e., signs, **his portion** of the shared objects of that city over **to the *Nasi*.**


###### Nedarim 48a:2
[Nedarim 48a:2](https://torahapp.org/share/book/Nedarim/r/48a:2)

רַבִּי יְהוּדָה אוֹמֵר: אֶחָד כּוֹתֵב לַנָּשִׂיא, וְאֶחָד כּוֹתֵב לַהֶדְיוֹט. מָה בֵּין כּוֹתֵב לַנָּשִׂיא לַכּוֹתֵב לַהֶדְיוֹט? שֶׁהַכּוֹתֵב לַנָּשִׂיא אֵין צָרִיךְ לְזַכּוֹת, לַהֶדְיוֹט צָרִיךְ לְזַכּוֹת. וַחֲכָמִים אוֹמְרִים: אֶחָד זֶה וְאֶחָד זֶה צְרִיכִין לְזַכּוֹת, לֹא דִּבְּרוּ בְּנָשִׂיא אֶלָּא בַּהֹוֶה. רַבִּי יְהוּדָה אוֹמֵר: אֵין אַנְשֵׁי גָלִיל צְרִיכִין לִכְתּוֹב, שֶׁכְּבָר כָּתְבוּ אֲבוֹתֵיהֶן עַל יְדֵיהֶן.

**William Davidson Edition - English:**
**Rabbi Yehuda says:** This is the *halakha* with regard to **both** one who **writes** his portion over **to the *Nasi* and one** who **writes** it over **to a common person.** Rabbi Yehuda adds: **What** is the difference **between** one who **writes** it over **to the *Nasi* and** one who **writes** it over **to a common person? That one who writes** it **to the *Nasi* need not** formally **confer possession** of the item, whereas one who writes it over **to a common person must confer possession** to him. **And the Rabbis say: Both this** one **and that** one **must confer possession,** and **they** specifically **mentioned the *Nasi* only** so as to speak **in the present,** addressing situations that were prevalent. **Rabbi Yehuda says: The people of Galilee do not have to write** their portion over to the *Nasi* **because their fathers already wrote** it **for them,** declaring that all the public property belongs to him.


###### Nedarim 48a:3
[Nedarim 48a:3](https://torahapp.org/share/book/Nedarim/r/48a:3)

**גְּמָ׳** אַמַּאי מִיתְּסַר? אָמַר רַב שֵׁשֶׁת, הָכִי קָתָנֵי: וּמָה תַּקָּנָתָן — יִכְתְּבוּ חֶלְקָן לַנָּשִׂיא.

**William Davidson Edition - English:**
**GEMARA:** The mishna appears to teach that one who is prohibited by a vow from benefiting from another may not benefit from property written over to the *Nasi*. The Gemara asks: **Why is it forbidden? Rav Sheshet said: This is what** the mishna **is teaching: And what is their remedy,** i.e., what can be done to enable the forbidden individuals to benefit from communal property? **They should write their portion** over **to the *Nasi*,** thereby relinquishing their shares in the communal property.


###### Nedarim 48a:4
[Nedarim 48a:4](https://torahapp.org/share/book/Nedarim/r/48a:4)

רַבִּי יְהוּדָה אוֹמֵר: אֶחָד כּוֹתֵב לַנָּשִׂיא וְאֶחָד כּוֹתֵב לַהֶדְיוֹט, וּמָה בֵּין כּוֹתֵב לַנָּשִׂיא לְכוֹתֵב לַהֶדְיוֹט? הַכּוֹתֵב לַנָּשִׂיא אֵין צָרִיךְ לְזַכּוֹת, וְהַכּוֹתֵב לַהֶדְיוֹט צָרִיךְ לְזַכּוֹת. וַחֲכָמִים אוֹמְרִים: אֶחָד זֶה וְאֶחָד זֶה — צְרִיכִים לְזַכּוֹת, לֹא דִּבְּרוּ בְּנָשִׂיא אֶלָּא בַּהֹוֶה.

**William Davidson Edition - English:**
The Gemara continues its quotation from the mishna: This is the *halakha* with regard to **both** one who **writes** his portion over **to the *Nasi* and one** who **writes** it over **to a common person.** Rabbi Yehuda adds: **What** is the difference **between** one who **writes** it over **to the *Nasi* and** one who **writes** it over **to a common person? That one who writes** it **to the *Nasi* need not** formally **confer possession** of the item, whereas one who writes it over **to a common person must confer possession** to him. **And the Rabbis say: Both this** one **and that** one **must confer possession,** and **they** specifically **mentioned the *Nasi* only** so as to speak **in the present.**


###### Nedarim 48a:5
[Nedarim 48a:5](https://torahapp.org/share/book/Nedarim/r/48a:5)

רַבִּי יְהוּדָה אוֹמֵר: אֵין אַנְשֵׁי גָלִיל צְרִיכִין לְזַכּוֹת, שֶׁכְּבָר כָּתְבוּ אֲבוֹתֵיהֶן עַל יְדֵיהֶן. תַּנְיָא, רַבִּי יְהוּדָה אוֹמֵר: אַנְשֵׁי גָלִיל קַנְטְרָנִין הָיוּ, וְהָיוּ נוֹדְרִין הֲנָאָה זֶה מִזֶּה, עָמְדוּ אֲבוֹתֵיהֶם וְכָתְבוּ חֶלְקֵיהֶן לַנָּשִׂיא.

**William Davidson Edition - English:**
§ The mishna teaches: **Rabbi Yehuda says: The people of Galilee do not have to confer possession** of their portion to the *Nasi* **because their forefathers already wrote** it **for them. It is taught** in a *baraita* that **Rabbi Yehuda says: The people of Galilee were quarrelsome [*kanteranin*] and would** often **take vows prohibiting benefit from one another.** So **their forefathers arose and wrote their portions** of the public property over **to the *Nasi*** so that they would be able to use communal property.


###### Nedarim 48a:6
[Nedarim 48a:6](https://torahapp.org/share/book/Nedarim/r/48a:6)

**מַתְנִי׳** הַמּוּדָּר הֲנָאָה מֵחֲבֵירוֹ וְאֵין לוֹ מַה יֹּאכַל — נוֹתְנוֹ לְאַחֵר לְשׁוּם מַתָּנָה, וְהַלָּה מוּתָּר בָּהּ. מַעֲשֶׂה בְּאֶחָד בְּבֵית חוֹרוֹן שֶׁהָיָה אָבִיו נוֹדֵר הֵימֶנּוּ הֲנָאָה, וְהָיָה מַשִּׂיא אֶת בְּנוֹ. וְאָמַר לַחֲבֵרוֹ: חָצֵר וּסְעוּדָה נְתוּנִים הִינָּן לְפָנֶיךָ, אֶלָּא כְּדֵי שֶׁיָּבֹא אַבָּא וְיֹאכַל עִמָּנוּ בִּסְעוּדָה.

**William Davidson Edition - English:**
**MISHNA:** With regard to **one who is prohibited by a vow from deriving benefit from another and he does not have anything to eat,** the other **may give** the food **to someone else as a gift and he is** then **permitted** to eat **it.** The mishna recounts: **An incident** occurred **involving someone in** the city of **Beit Ḥoron whose father had vowed not to derive benefit from him, and** the son **was marrying off his** own **son** and wanted his father to be able to participate in the wedding meal. **And** he therefore **said to another: The courtyard** where the wedding will take place **and** the wedding **meal are given before you** as a gift, but **only so that my father will come and eat with us at the meal.**


###### Nedarim 48a:7
[Nedarim 48a:7](https://torahapp.org/share/book/Nedarim/r/48a:7)

אָמַר: אִם שֶׁלִּי הֵם — הֲרֵי הֵם מוּקְדָּשִׁין לַשָּׁמַיִם. אָמַר לוֹ: נָתַתִּי לְךָ אֶת שֶׁלִּי שֶׁתַּקְדִּישֵׁם לַשָּׁמַיִם?! אָמַר לוֹ: נָתַתָּ לִי אֶת שֶׁלְּךָ אֶלָּא שֶׁתְּהֵא אַתָּה וְאָבִיךְ אוֹכְלִין וְשׁוֹתִין וּמִתְרַצִּין זֶה לָזֶה, וִיהֵא עָוֹן תָּלוּי בְּרֹאשׁוֹ. אָמְרוּ חֲכָמִים: כׇּל מַתָּנָה שֶׁאֵינָהּ שֶׁאִם הִקְדִּישָׁהּ תְּהֵא מְקוּדֶּשֶׁת — אֵינָהּ מַתָּנָה.

**William Davidson Edition - English:**
The recipient **said: If they are mine, they are** all **hereby consecrated to Heaven,** i.e., the Temple, and are forbidden to everyone. The son **said to him** in anger: And **did I give you my** property **so that you should consecrate it to Heaven? He,** the recipient, **said to him: You gave me your** property **only** so that **you and your father would eat and drink and** thereby **appease each other, and the sin** of transgressing the vow would **be hung on his,** i.e., my, **head,** as I enabled the transgression. **The Sages** therefore **said: Any gift that is not** so absolute so **that if** the recipient **were to consecrate** the gift **it would be consecrated, is not a gift.** In other words, in order for it to be a gift, the recipient must have the ability to consecrate it.


###### Nedarim 48a:8
[Nedarim 48a:8](https://torahapp.org/share/book/Nedarim/r/48a:8)

**גְּמָ׳** מַעֲשֶׂה לִסְתּוֹר! חַסּוֹרֵי מִיחַסְּרָא וְהָכִי קָתָנֵי: וְאִם הוֹכִיחַ סוֹפוֹ עַל תְּחִילָּתוֹ — אָסוּר. וּמַעֲשֶׂה נָמֵי בְּבֵית חוֹרוֹן בְּאֶחָד, דַּהֲוָה סוֹפוֹ מוֹכִיחַ עַל תְּחִילָּתוֹ.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: Was **an incident** cited **to contradict** that which was initially stated in the mishna? The mishna explicitly stated that one may give a gift to another in order to bypass the prohibition of a vow. The Gemara answers: The mishna **is incomplete and is teaching like this: And if his ultimate** actions **prove** the nature of **his initial** intent, i.e., if the prior owner protests that he gave the gift only as a technicality in order to bypass the vow, it is **forbidden. And** to illustrate this point, **there was also an incident in Beit Ḥoron concerning someone whose ultimate** protest **proved** that **his initial** intent was not to give a true gift.


###### Nedarim 48a:9
[Nedarim 48a:9](https://torahapp.org/share/book/Nedarim/r/48a:9)

אָמַר רָבָא: לֹא שָׁנוּ אֶלָּא דְּאָמַר לֵיהּ ״וְהִינָּן לְפָנֶיךָ אֶלָּא כְּדֵי שֶׁיָּבֹא אַבָּא״. אֲבָל אָמַר לֵיהּ: ״שֶׁיְּהוּ לְפָנֶיךָ, שֶׁיָּבֹא אַבָּא״ — ״מִדַּעְתְּךָ״ הוּא דְּאָמַר לֵיהּ.

**William Davidson Edition - English:**
**Rava said: They taught** this prohibition **only** in a case **where he said to him: And** the gifts **are** given **before you only so that** my **father should come,** as he explicitly mentioned that he did not intend to give an absolute gift. **But** if **he said to him** less explicitly: **That they should be before you that** my **father should come,** there is no prohibition, **since he is** essentially **saying to him:** It is **up to your judgment** whether or not to invite him.


###### Nedarim 48a:10
[Nedarim 48a:10](https://torahapp.org/share/book/Nedarim/r/48a:10)

לִישָּׁנָא אַחֲרִינָא: אָמְרִין לַהּ, אָמַר רָבָא: לָא תֵּימָא טַעְמָא דְּאָמַר לֵיהּ ״וְהִינָּן לְפָנֶיךָ״ הוּא דְּאָסוּר, אֲבָל אֲמַר לֵיהּ ״הֵן לְפָנֶיךָ שֶׁיָּבֹא אַבָּא וְיֹאכַל״ — מוּתָּר. אֶלָּא אֲפִילּוּ אָמַר לֵיהּ ״הֵן לְפָנֶיךָ יָבֹא אַבָּא וְיֹאכַל״ — אָסוּר. מַאי טַעְמָא — סְעוּדָתוֹ מוֹכַחַת עָלָיו.

**William Davidson Edition - English:**
**Some say another version** of this statement. **Rava said: Do not say** that **the reason** for the prohibition **is because he said to him: And** the gifts **are** given **before you** only so that my father will come, and **that** is why **it** is **forbidden; but** if **he said to him: They are before you so** my **father should come and eat,** it would be **permitted.** This is not so. **Rather, even if he said to him: They are before you,** my **father should come and eat,** it is **forbidden. What is the reason** for this? **His** wedding **meal proves about him** that his sole intention was to bypass the vow.