Rujukan Talmud untuk Bilangan 30:2: Jerusalem Talmud Nedarim, Jerusalem Talmud Chagigah & Jerusalem Talmud Yevamot

HALAKHAH: “Four kinds of vows did the Sages dissolve,” etc. Do not the Sages permit all kinds of vows? It is written⁶Num. 30:2.: “Moses spoke to the heads of the tribes.” He referred the paragraph to the heads of the tribes that they should dissolve the people’s vows. Rav Jehudah in the name of Samuel⁷Num. 30:3. The same argument in the Babli, Ḥagigah 10a, in response to Mishnah 1:8: Dissolutions of vows “hang in the air” (have no biblical basis). This is the only argument accepted in the Babli.: “He shall not profane his word.” He cannot profane his word; this implies that others can profane his words. Who is that? That is the Sage who dissolves the vow. Ḥananiah the nephew of Rebbi Joshua said⁸Ps. 119:106. Also in the Babli, Ḥagigah 10a. In Nedarim 8a, the verse is interpreted to authorize vows to keep commandments of the Torah. In Sadducee theory (Damascus Document CD XVI 7–8), the consequence of such a vow is that the corresponding commandment cannot be broken even under extreme pain, which in pharisaic theory applies only to idolatry, incest and adultery, and murder., “I swore and I shall keep it.” Sometimes I keep it. Rebbi Joshua said⁹Ps. 95:11. Also in the Babli, Ḥagigah 10a., “What I swore in my rage:” In my rage I swore; I change my mind.

Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, the husband dissolves both vows and oaths⁸The heading of the paragraph, Num. 30:2, speaks of vows and oaths. (A vow refers to a thing, an oath implies the use of God’s name.). Rebbi Simeon ben Laqish said, he dissolves vows but not oaths⁹Except for v. 2, oaths are never mentioned.. Rebbi Yose ben Rebbi Abun said, Rebbi Joḥanan and Rebbi Simeon ben Laqish also disagree about the vows submitted to the Elder. Rebbi Joḥanan said, the Elder permits both vows and oaths. Rebbi Simeon ben Laqish said, the Elder permits vows, the Elder does not permit oaths. That of Rebbi Simeon ben Laqish parallels that of Issi (Assi). A person came before Rebbi Yasa¹⁰Since Yerushalmi אִיסִּי is the same as Babylonian אַסִּי, the formal name should not be יוֹסֵי but יָסָה. to have his vow permitted. He asked him, what did you swear? He answered, ὢ πόποι¹¹Greek πόποι is classically an exclamation of surprise, anger, pain, etc.; it is later explained as “divinities, gods”. While the husband avoided using Hebrew or Aramaic expressions for God’s name, the Greek in this case has the meaning of “God of Israel”; this classifies the act as an oath, which R. Yasa refused to annul. The husband swore that his wife should no longer enter his house, i. e., he forced himself to divorce her and pay her the divorce settlement. Israel, that she should not enter my house. He said to him, ὢ πόποι Israel, she shall not enter your house!

“Then there are no vows.” Let there be no vows! But is it not written⁹Num. 30:2, the start of the chapter on vows.: “Moses spoke to the heads of the tribes.” He hung the chapter on the heads of the tribes, that they could dissolve their vows¹⁰Chapter 3:1, Note 6.. If you say so¹¹That there should be no vows., it turns out that you uproot the chapter of vows from the Torah.