## Nedarim Daf 74b

###### Nedarim 74b:1
[Nedarim 74b:1](https://torahapp.org/share/book/Nedarim/r/74b:1)

תְּנַן אָמַר רַבִּי אֱלִיעֶזֶר: וּמָה אִם אִשָּׁה שֶׁקָּנָה לְעַצְמוֹ — הֲרֵי הוּא מֵיפֵר נְדָרֶיהָ, אִשָּׁה שֶׁהִקְנוּ לוֹ מִן הַשָּׁמַיִם — אֵינוֹ דִין שֶׁמֵּיפֵר נְדָרֶיהָ? וְאִי בְּשֶׁעָשָׂה בָּהּ מַאֲמָר, קָנָה לְעַצְמוֹ הוּא! שֶׁקָּנָה לְעַצְמוֹ עַל יְדֵי שָׁמַיִם.

**William Davidson Edition - English:**
The Gemara raises a difficulty with Rabbi Ami’s explanation of Rabbi Eliezer’s opinion: **We learned** in the mishna that **Rabbi Eliezer said: Just as** with regard to **a woman he acquired for himself** through betrothal, **he nullifies her vows,** so too with regard to **a woman acquired for him from Heaven,** i.e., the *yevama*, **isn’t it logical that he should** be able to **nullify her vows? Now if** Rabbi Ami’s interpretation is correct, and the mishna is referring **to** a case **where** a *yavam* **performed levirate betrothal,** then **it** is actually a case where **he acquired** a woman **for himself** by performing levirate betrothal. The Gemara answers: Nevertheless, it is a case **where he acquired for himself** a woman who was imposed upon him **by means of Heaven.**


###### Nedarim 74b:2
[Nedarim 74b:2](https://torahapp.org/share/book/Nedarim/r/74b:2)

תִּפְשׁוֹט דְּבָעֵי רַבָּה: מַאֲמָר לְבֵית שַׁמַּאי, אֵירוּסִין עוֹשֶׂה אוֹ נִשּׂוּאִין עוֹשֶׂה? תִּפְשׁוֹט דְּנִשּׂוּאִין עוֹשֶׂה. דְּאִי אֵירוּסִין עוֹשֶׂה — הָא תְּנַן: נַעֲרָה הַמְאוֹרָסָה, אָבִיהָ וּבַעְלָהּ מְפִירִין נְדָרֶיהָ.

**William Davidson Edition - English:**
The Gemara raises another difficulty with Rabbi Ami’s interpretation, in that if it is correct, **you** can **resolve** the dilemma **that Rabba raised:** Does **levirate betrothal, according to Beit Shammai,** merely **effect betrothal, or does it effect** full-fledged **marriage?** According to Rabbi Eliezer, **you** can **resolve** the dilemma by proving **that it effects marriage.** The proof is as follows: **Because if** levirate betrothal **effects** only **betrothal,** why does the mishna mention only the *yavam* with regard to nullification of vows? **Didn’t we learn** in a mishna (*Nedarim* 66b) that with regard to **a betrothed young woman, her father and her husband** together **nullify her vows?** If levirate betrothal renders her betrothed to the *yavam*, the father should also be mentioned as a partner in the nullification.


###### Nedarim 74b:3
[Nedarim 74b:3](https://torahapp.org/share/book/Nedarim/r/74b:3)

אָמַר רַב נַחְמָן בַּר יִצְחָק: מַאי ״יָפֵר״ — יָפֵר בְּשׁוּתָּפוּת.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said:** This does not resolve the dilemma, as **what** could be the meaning of **nullify** in the mishna? It could mean that **he nullifies** vows **in partnership** with the father.


###### Nedarim 74b:4
[Nedarim 74b:4](https://torahapp.org/share/book/Nedarim/r/74b:4)

תַּנְיָא נָמֵי הָכִי כְּרַבִּי אַמֵּי: שׁוֹמֶרֶת יָבָם, בֵּין יָבָם אֶחָד בֵּין שְׁנֵי יְבָמִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר: יָפֵר, וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר: לְאֶחָד וְלֹא לִשְׁנַיִם. רַבִּי עֲקִיבָא אוֹמֵר: לֹא לְאֶחָד וְלֹא לִשְׁנַיִם.

**William Davidson Edition - English:**
The Gemara comments: **It is also taught** in a *baraita* **that** Rabbi Eliezer is addressing a case where levirate betrothal has been performed, **in accordance with** the opinion of **Rabbi Ami:** With regard to **a widow awaiting her *yavam*, whether** she is waiting for **one *yavam*,** if her late husband had only one brother, or for **two** or more ***yevamin*, Rabbi Eliezer says:** The *yavam* **can nullify** her vows, **and Rabbi Yehoshua says:** He can nullify her vows only in a case where she is waiting **for one** *yavam*, **but not** if she is waiting **for two. Rabbi Akiva says:** Nullification is not possible at all, **not** if she is waiting **for one, and not** if she is waiting **for two** or more.


###### Nedarim 74b:5
[Nedarim 74b:5](https://torahapp.org/share/book/Nedarim/r/74b:5)

אָמַר רַבִּי אֱלִיעֶזֶר: וּמָה אִם אִשָּׁה שֶׁאֵין לוֹ חֵלֶק בָּהּ עַד שֶׁלֹּא תָּבֹא לִרְשׁוּתוֹ, מִשֶּׁבָּאת לִרְשׁוּתוֹ — נִגְמְרָה לוֹ. אִשָּׁה, שֶׁיֵּשׁ לוֹ חֵלֶק עַד שֶׁלֹּא תָּבֹא לִרְשׁוּתוֹ, מִשֶּׁבָּאת לִרְשׁוּתוֹ — אֵינוֹ דִּין שֶׁתִּגְמוֹר לוֹ?

**William Davidson Edition - English:**
The *baraita* continues: **Rabbi Eliezer said** to his disputants: **And just as if** one accepts that a man cannot nullify the vows of **a woman in whom he has no share until she enters into his jurisdiction** through betrothal, yet **once she enters into his jurisdiction, she is fully** under **his** authority for the nullification of her vows, so too with regard to **a woman** in whom **he has a share before she enters his jurisdiction,** i.e., his *yevama*, **once she enters his jurisdiction, is it not logical that she be fully** under **his** authority for the nullification of her vows?


###### Nedarim 74b:6
[Nedarim 74b:6](https://torahapp.org/share/book/Nedarim/r/74b:6)

אָמַר לוֹ רַבִּי עֲקִיבָא: לֹא, אִם אָמַרְתָּ בְּאִשָּׁה שֶׁקָּנָה הוּא לְעַצְמוֹ, שֶׁכְּשֵׁם שֶׁאֵין לוֹ חֵלֶק בָּהּ, כָּךְ אֵין לַאֲחֵרִים חֵלֶק בָּהּ. תֹּאמַר בְּאִשָּׁה שֶׁהִקְנוּ לוֹ מִן הַשָּׁמַיִם, שֶׁכְּשֵׁם שֶׁיֵּשׁ לוֹ עִמָּהּ חֵלֶק — כָּךְ יֵשׁ לַאֲחֵרִים חֵלֶק בָּהּ!

**William Davidson Edition - English:**
The *baraita* continues: **Rabbi Akiva said to him: No,** your *a fortiori* inference is refutable. **If you spoke of** a man having authority over the vows of **a woman he acquired for himself** through betrothal, **that** would be different: **Just as he has no share in her** before betrothal, **so** too **others have no share in her. Will you say** the same **with regard to a woman** who is **acquired for him from Heaven,** i.e., his *yevama*, **for whom, just as he has a share in her, so do others,** i.e., his brothers, also **have a share in her,** as they also are *yevamin*?


###### Nedarim 74b:7
[Nedarim 74b:7](https://torahapp.org/share/book/Nedarim/r/74b:7)

אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: עֲקִיבָא, דְּבָרֶיךָ — בִּשְׁנֵי יְבָמִין, מָה אַתָּה מֵשִׁיב עַל יָבָם אֶחָד? אָמַר לוֹ: כְּלוּם חִלַּקְנוּ עַל יָבָם אֶחָד וְעַל שְׁנֵי יְבָמִין בֵּין שֶׁעָשָׂה בָּהּ מַאֲמָר בֵּין שֶׁלֹּא עָשָׂה בָּהּ מַאֲמָר? וְכִשְׁאָר דְּבָרִים כֵּן נְדָרִים.

**William Davidson Edition - English:**
The *baraita* continues: **Rabbi Yehoshua said to him: Akiva, your statement** fits a situation **with two *yevamin*,** but **what do you answer for** the case of **one *yavam*?** Rabbi Akiva **replied to him: Did we distinguish between one *yavam* and two *yevamin*,** regardless of **whether he performed levirate betrothal or whether he did not perform levirate betrothal? And** just **as** in **other matters** there is no such distinction, **so** too with regard to **vows.**


###### Nedarim 74b:8
[Nedarim 74b:8](https://torahapp.org/share/book/Nedarim/r/74b:8)

בַּלָּשׁוֹן הַזֶּה אָמַר בֶּן עַזַּאי: חֲבָל עָלֶיךָ בֶּן עַזַּאי שֶׁלֹּא שִׁימַּשְׁתָּ אֶת רַבִּי עֲקִיבָא.

**William Davidson Edition - English:**
The *baraita* adds a comment: **Ben Azzai stated** his response to hearing this **discussion in this language: Woe [*ḥaval*] to you, ben Azzai, that you did not serve Rabbi Akiva** properly.


###### Nedarim 74b:9
[Nedarim 74b:9](https://torahapp.org/share/book/Nedarim/r/74b:9)

מַאי

**William Davidson Edition - English:**
Since this *baraita* was cited in support of Rabbi Ami’s interpretation, the Gemara asks: In **what** way