## Nedarim Daf 66a

###### Nedarim 66a:1
[Nedarim 66a:1](https://torahapp.org/share/book/Nedarim/r/66a:1)

לוֹמַר שֶׁאֵין מְקָרְעִין שְׁטַר כְּתוּבָּה.

**William Davidson Edition - English:**
In fact, arrangements are made with creditors. Rather, Rabbi Akiva is **saying that** they **do not tear the document of the marriage contract.** Even if in practice he is left with enough to survive on, the debt remains in force, so that when he will have more money, she will be paid in full.


###### Nedarim 66a:2
[Nedarim 66a:2](https://torahapp.org/share/book/Nedarim/r/66a:2)

**מַתְנִי׳** פּוֹתְחִין בְּיָמִים טוֹבִים וּבְשַׁבָּתוֹת. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים: אוֹתָן הַיָּמִים — מוּתָּרִין, וּשְׁאָר כׇּל הַיָּמִים אֲסוּרִין. עַד שֶׁבָּא רַבִּי עֲקִיבָא וְלִימֵּד שֶׁהַנֶּדֶר שֶׁהוּתַּר מִכְּלָלוֹ — הוּתַּר כּוּלּוֹ.

**William Davidson Edition - English:**
**MISHNA:** If one vowed that certain food or drink or all food and drink be forbidden to him, the halakhic authorities **may broach** dissolution **by** raising the issue of **Festivals and *Shabbatot*.** They ask him whether he realized at the time he stated his vow that he would have to uphold it on these festive days as well. **At first they said** that on **those days** that he did not intend to include in his vow, that item **is permitted, but** on **all the rest of the days,** food and drink ar**e** still **forbidden** by his vow, **until Rabbi Akiva came and taught that a vow that is partially dissolved is dissolved entirely.**


###### Nedarim 66a:3
[Nedarim 66a:3](https://torahapp.org/share/book/Nedarim/r/66a:3)

כֵּיצַד? אָמַר ״קֻוֽנָּם שֶׁאֵינִי נֶהֱנֶה לְכוּלְּכֶם״, הוּתַּר אֶחָד מֵהֶן — הוּתְּרוּ כּוּלָּן.

**William Davidson Edition - English:**
**How so?** In the case of one who **said** to a group of people: **I will not benefit from all of you** as **it is *konam*** for me, if benefit from **one of them was permitted** for whatever reason, benefit from **all of them is permitted.**


###### Nedarim 66a:4
[Nedarim 66a:4](https://torahapp.org/share/book/Nedarim/r/66a:4)

״שֶׁאֵינִי נֶהֱנֶה לָזֶה וְלָזֶה״, הוּתַּר הָרִאשׁוֹן — הוּתְּרוּ כּוּלָּן, הוּתַּר הָאַחֲרוֹן — הָאַחֲרוֹן מוּתָּר וְכוּלָּן אֲסוּרִין. הוּתַּר הָאֶמְצָעִי, הֵימֶנּוּ וּלְמַטָּה — מוּתָּר, הֵימֶנּוּ וּלְמַעְלָה — אָסוּר.

**William Davidson Edition - English:**
However, if one said: **I will not benefit from this** one **and from that** one as it is *konam* for me, then if benefit from **the first** one **was permitted** for whatever reason, benefit from **all** of them **is permitted.** But if benefit from **the last** one **was permitted,** benefit from **the last** one alone **is permitted, but** benefit from **all** the others **is forbidden,** as the benefit from each is considered to have been prohibited by a separate vow. If benefit from **the middle** one **was permitted,** then **from him and below,** i.e., all those enumerated after him, benefit **is permitted; from him and above,** i.e., those listed before him, benefit **is forbidden.**


###### Nedarim 66a:5
[Nedarim 66a:5](https://torahapp.org/share/book/Nedarim/r/66a:5)

״שֶׁאֲנִי נֶהֱנֶה לָזֶה קׇרְבָּן וְלָזֶה קׇרְבָּן״ — צְרִיכִין פֶּתַח לְכׇל אֶחָד וְאֶחָד.

**William Davidson Edition - English:**
The mishna gives another example of interconnected vows: If one stated: **I will** not **benefit from this** one, as if he were **an offering, and from that** one, as if he were **an offering,** then **an extenuation** enabling the dissolution of a vow **is required for each and every one,** as they have the status of separate vows.


###### Nedarim 66a:6
[Nedarim 66a:6](https://torahapp.org/share/book/Nedarim/r/66a:6)

״קֻוֽנָּם יַיִן שֶׁאֲנִי טוֹעֵם, שֶׁהַיַּיִן רַע לַמֵּעַיִים״, אָמְרוּ לוֹ: וַהֲלֹא הַמְיוּשָּׁן יָפֶה לַמֵּעַיִים! הוּתַּר בִּמְיוּשָּׁן. וְלֹא בִּמְיוּשָּׁן בִּלְבַד הוּתַּר, אֶלָּא בְּכׇל הַיַּיִן. ״קֻוֽנָּם בָּצָל שֶׁאֵינִי טוֹעֵם, שֶׁהַבָּצָל רַע לַלֵּב״, אָמְרוּ לוֹ: הֲלֹא הַכּוּפְרִי יָפֶה לַלֵּב! הוּתַּר בַּכּוּפְרִי. וְלֹא בַּכּוּפְרִי בִּלְבַד הוּתַּר, אֶלָּא בְּכׇל הַבְּצָלִים. מַעֲשֶׂה הָיָה, וְהִתִּירוֹ רַבִּי מֵאִיר בְּכׇל הַבְּצָלִים.

**William Davidson Edition - English:**
The mishna gives another example of a vow that was partially dissolved. If one stated in a vow: **Wine is *konam*** for me and **I** will not **taste it, as wine is bad for the intestines,** and **they said to him: But aged wine is good for the intestines,** then the vow **is dissolved with regard to aged wine. And not only with regard to aged wine is it dissolved, but with regard to all** types of **wine,** since a vow that has been partially dissolved is entirely dissolved. Likewise, if one stated in a vow: **Onions are *konam*** for me and **I will not taste them, as onions are bad for the heart,** and **they said to him: But the *kuferi*** onion **is good for the heart,** then, in this case too, **it is dissolved with regard to *kuferi*** onions, **and not only with regard to *kuferi*** onions is it dissolved, **but with regard to all** types of **onions.** The mishna relates that **an incident** of this kind **occurred, and Rabbi Meir dissolved** the vow **with regard to all** types of **onions.**


###### Nedarim 66a:7
[Nedarim 66a:7](https://torahapp.org/share/book/Nedarim/r/66a:7)

**גְּמָ׳** הוּתַּר הָאַחֲרוֹן — הָאַחֲרוֹן מוּתָּר, וְכוּלָּן אֲסוּרִין. מַאן תַּנָּא?

**William Davidson Edition - English:**
**GEMARA:** The mishna taught: If benefit from **the last** one **was permitted,** benefit from **the last** one alone **is permitted but** benefit from **all** the others **is forbidden.** If one stated: I will not benefit from this one, as if he were an offering, and from that one, as if he were an offering, then an extenuation enabling the dissolution of a vow is required for each and every one. The Gemara poses a question: **Who** is the *tanna* that **taught** this mishna?


###### Nedarim 66a:8
[Nedarim 66a:8](https://torahapp.org/share/book/Nedarim/r/66a:8)

אָמַר רָבָא: רַבִּי שִׁמְעוֹן הִיא, דְּאָמַר: עַד שֶׁיֹּאמַר ״שְׁבוּעָה״ לְכׇל אֶחָד וְאֶחָד.

**William Davidson Edition - English:**
**Rava said: It is** taught in accordance with the opinion of **Rabbi Shimon, who said** that one who utters a false oath to several people at once is not liable to bring an offering for each false oath **unless he says: An oath,** in his oath **to each and every one** (*Shevuot* 38a). If he said: An oath, only once, even if he specified each person by saying: Not to you, not to you, it is still considered to be a single oath. Otherwise, it is viewed as one oath. The mishna, which requires a separate extenuation for each person only if he stated: As if he were an offering, with regard to each of them, is in accordance with the opinion of Rabbi Shimon stated with regard to oaths.


###### Nedarim 66a:9
[Nedarim 66a:9](https://torahapp.org/share/book/Nedarim/r/66a:9)

קֻוֽנָּם יַיִן שֶׁאֲנִי טוֹעֵם וְכוּ׳. וְתִיפּוֹק לֵיהּ דְּאֵין רַע! אָמַר רַבִּי אַבָּא: וְעוֹד, ״יָפֶה״ קָתָנֵי.

**William Davidson Edition - English:**
The mishna taught that if one said: **Wine is *konam*** for me and **I** will not **taste it,** as wine is bad for the intestines, his vow is dissolved, for aged wine is good for the intestines. The Gemara asks: **And let him derive** that the vow is dissolved from the fact **that** aged wine is **not bad** for the intestines. Even if it is not actively good for the intestines, the vow should nevertheless be considered mistaken. **Rabbi Abba said:** The mishna **teaches: And furthermore,** it is **good.** In other words, even if aged wine is merely not harmful to the intestines the vow is dissolved, and they strengthened their claim by pointing out that it is in fact beneficial.


###### Nedarim 66a:10
[Nedarim 66a:10](https://torahapp.org/share/book/Nedarim/r/66a:10)

קֻוֽנָּם בָּצָל שֶׁאֲנִי טוֹעֵם שֶׁהַבָּצָל וְכוּ׳. וְתִיפּוֹק לֵיהּ דְּאֵין רַע! אָמַר רַבִּי אַבָּא: וְעוֹד, ״יָפֶה״ קָתָנֵי.

**William Davidson Edition - English:**
The mishna taught: If one said: **Onions are *konam*** for me and **I** will not **taste them, as onions** are bad for the heart, his vow is dissolved, for *kuferi* onions are good for the heart. The Gemara asks: **And let him derive** that the vow is dissolved from the fact **that** the *kuferi* onion is **not bad** for the heart. **Rabbi Abba said:** The mishna **teaches: And furthermore,** it is **good.** Here too, they added that the *kuferi* onion is actually good for the heart, but this addition was not needed to justify the dissolution of the vow.


###### Nedarim 66a:11
[Nedarim 66a:11](https://torahapp.org/share/book/Nedarim/r/66a:11)

**מַתְנִי׳** פּוֹתְחִין לָאָדָם בִּכְבוֹד עַצְמוֹ וּבִכְבוֹד בָּנָיו. אוֹמְרִים לוֹ: אִילּוּ הָיִיתָ יוֹדֵעַ שֶׁלְּמָחָר אוֹמְרִין עָלֶיךָ ״כָּךְ הִיא וִוסְתּוֹ שֶׁל פְּלוֹנִי, מְגָרֵשׁ אֶת נָשָׁיו״, וְעַל בְּנוֹתֶיךָ יְהוּ אוֹמְרִין ״בְּנוֹת גְּרוּשׁוֹת הֵן״, ״מָה רָאֲתָה אִמָּן שֶׁל אֵלּוּ לְהִתְגָּרֵשׁ״. וְאָמַר: ״אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁכֵּן, לֹא הָיִיתִי נוֹדֵר״ — הֲרֵי זֶה מוּתָּר.

**William Davidson Edition - English:**
**MISHNA:** The halakhic authorities **may broach** dissolution **for a person by** raising the issue of **his own honor and the honor of his children.** For example, if he took a vow that resulted in his needing to divorce his wife, they may **say to him: Had you known that tomorrow people will say about you: This is the habit [*veset*] of so-and-so,** that **he divorces his wives** due to vows, **and they will say about your daughters: They are daughters of divorce,** or they will ask: **What did their mother see to divorce,** thereby giving them a bad reputation. **And** if the man who vowed **said: Had I known it was so, I would not have vowed, it is dissolved.**


###### Nedarim 66a:12
[Nedarim 66a:12](https://torahapp.org/share/book/Nedarim/r/66a:12)

״קֻוֽנָּם שֶׁאֲנִי נוֹשֵׂא אֶת פְּלוֹנִית כְּעוּרָה״ וַהֲרֵי הִיא נָאָה, ״שְׁחוֹרָה״ וַהֲרֵי הִיא לְבָנָה, ״קְצָרָה״ וַהֲרֵי הִיא אֲרוּכָּה — מוּתָּר בָּהּ. לֹא מִפְּנֵי שֶׁהִיא כְּעוּרָה וְנַעֲשֵׂת נָאָה, שְׁחוֹרָה וְנַעֲשֵׂת לְבָנָה, קְצָרָה וְנַעֲשֵׂת אֲרוּכָּה — אֶלָּא שֶׁהַנֶּדֶר טָעוּת.

**William Davidson Edition - English:**
The Mishna continues: If a man said: **Marrying ugly so-and-so is *konam* for me, and she is** in fact **beautiful,** or if, in vowing not to marry her, he called her **black, and she is** in fact **white,** or if, in vowing not to marry her, he called her **short, and she is** in fact **tall, he is permitted to her. Not because she was ugly and became beautiful, black and became white,** or **short and became tall,** but **rather, because the vow was mistaken** from the outset.


###### Nedarim 66a:13
[Nedarim 66a:13](https://torahapp.org/share/book/Nedarim/r/66a:13)

וּמַעֲשֶׂה בְּאֶחָד שֶׁנָּדַר מִבַּת אֲחוֹתוֹ הֲנָיָיה, וְהִכְנִיסוּהָ לְבֵית רַבִּי יִשְׁמָעֵאל וְיִיפּוּהָ. אָמַר לוֹ רַבִּי יִשְׁמָעֵאל: בְּנִי, מִזּוֹ נָדַרְתָּ? אָמַר לוֹ: לָאו, וְהִתִּירָהּ רַבִּי יִשְׁמָעֵאל.

**William Davidson Edition - English:**
The Mishna relates: **And an incident** occurred **with regard to one who vowed** against deriving **benefit from the daughter of his sister,** as he did not wish to marry her. **And they brought her into** the **house of Rabbi Yishmael and he beautified her.** When she was later brought before the one who took the vow, **Rabbi Yishmael said to him: My son, did you vow** that you would not derive benefit **from this** woman? **He said to him: No, and Rabbi Yishmael permitted her** to him, as he demonstrated that the vow had been made in error.


###### Nedarim 66a:14
[Nedarim 66a:14](https://torahapp.org/share/book/Nedarim/r/66a:14)

בְּאוֹתָהּ שָׁעָה בָּכָה רַבִּי יִשְׁמָעֵאל וְאָמַר: בְּנוֹת יִשְׂרָאֵל נָאוֹת הֵן, אֶלָּא שֶׁהָעֲנִיּוּת מְנַוַּולְתָּן. וּכְשֶׁמֵּת רַבִּי יִשְׁמָעֵאל הָיוּ בְּנוֹת יִשְׂרָאֵל נוֹשְׂאוֹת קִינָה, וְאוֹמְרוֹת: ״בְּנוֹת יִשְׂרָאֵל עַל רַבִּי יִשְׁמָעֵאל בְּכֶינָה״, וְכֵן הוּא אוֹמֵר בְּשָׁאוּל: ״בְּנוֹת יִשְׂרָאֵל עַל שָׁאוּל בְּכֶינָה״.

**William Davidson Edition - English:**
**At that time Rabbi Yishmael wept and said: The daughters of Israel are beautiful, but poverty makes them ugly. And when Rabbi Yishmael died, the daughters of Israel raised a lamentation, saying: Daughters of Israel, weep for Rabbi Yishmael. And it likewise states about Saul,** who also concerned himself with the welfare of the daughters of Israel: **“Daughters of Israel, weep over Saul,** who clothed you in scarlet with other delights, who put ornaments of gold upon your apparel” (II Samuel 1:24).


###### Nedarim 66a:15
[Nedarim 66a:15](https://torahapp.org/share/book/Nedarim/r/66a:15)

**גְּמָ׳** מַעֲשֶׂה לִסְתּוֹר?! חַסּוֹרֵי מְחַסְּרָא וְהָכִי קָתָנֵי: רַבִּי יִשְׁמָעֵאל אוֹמֵר: אֲפִילּוּ כְּעוּרָה וְנַעֲשֵׂת נָאָה, שְׁחוֹרָה וְנַעֲשֵׂת לְבָנָה, קְצָרָה וְנַעֲשֵׂת אֲרוּכָּה. מַעֲשֶׂה בְּאֶחָד שֶׁנָּדַר מִבַּת אֲחוֹתוֹ וְהִכְנִיסוּהָ לְבֵית רַבִּי יִשְׁמָעֵאל וְיִיפּוּהָ וְכוּ׳.

**William Davidson Edition - English:**
**GEMARA:** The Gemara poses a question: Was **an incident** cited **to contradict** what was just taught? It first taught that if she was ugly and was later beautified, the vow is not dissolved, and then the mishna quoted an incident involving Rabbi Yishmael where he did dissolve the vow. The Gemara answers: The mishna **is incomplete and this is what it is teaching: Rabbi Yishmael says: Even if she was ugly and became beautiful, black and became white, short and became tall,** the vow can be dissolved. **An incident** occurred **with regard to one who vowed** against having benefit **from the daughter of his sister,** as he did not wish to marry her. **And they brought her into Rabbi Yishmael’s house and he beautified her.**