민수기 30:6의 탈무드

It is written: “The Eternal will forgive her⁴⁵Num. 30:6,9,13. The verses refer to girls or women whose vows are dissolved by father or husband. The verses assume that they felt impelled to make vows for some hidden guilt. In the Babli, 23a, the verse is interpreted to refer only to the case of the woman violating her vow, not knowing that it had been dissolved. The speaker there and in Tosephta 3:14 is R. Aqiba..” This tells that she needs forgiveness. When Rebbi Jacob came to this verse, he used to say: If somebody needs atonement having intended to get pig’s meat but happened to get kosher [animal’s] meat, so much more one who had the intent to get pig’s meat and got pig’s meat.

HALAKHAH: “The dissolution of vows may take place the entire day,” etc. It was stated⁷⁷Babli 76b, 77a, Šabbat 157a.: “Rebbi Yose ben Rebbi Jehudah and Rebbi Eleazar ben Rebbi Simeon say⁷⁸In Sifry Num. 156 this is attributed to R. Simeon himself., the dissolution of vows may take place from time to time⁷⁹24 hours from the moment the husband is informed..” What is the reason of the rabbis? “From day to day⁸⁰Num. 30:15..” What is the reason of Rebbi Yose ben Rebbi Jehudah? “On the day of his hearing⁸¹Num. 30:6,8,13. In the Babli, 76b, and Sifry Num. 156, the arguments are switched: “On the day of his hearing” implies that at nightfall the time has run out, “from day to day” implies 24 hours.
It is not necessary to amend the Yerushalmi since Targum Pseudo-Jonathan and Rashi explain Num. 30:15 following the rabbis: “If her husband remains silent from the day he was informed to another day”, i. e., the next night. R. Yose ben R. Jehudah will explain that “the day of his hearing” starts only with his hearing..” How do the rabbis explain Rebbi Yose ben Rebbi Jehudah’s reason, “on the day of his hearing”? Explain it that she made the vow on the start of the night⁸²In that case, the husband has 24 hours even according to the rabbis.. How does Rebbi Yose ben Rebbi Jehudah explain the rabbis’ reason, “from day to day”? Explain it that she made the vow at the start of Friday night⁸³The mention of the start of Friday night is problematic. It is a correction by the scribe himself and probably an insertion at the wrong place., he became paralyzed⁸⁴After he was informed of the vow., and then his power of speech returned⁸⁵Within 24 hours after he heard from his wife.. In the opinion of Rebbi Yose ben Rebbi Jehudah one gives him 24 hours. In the opinion of the rabbis he has only that day⁸⁶Until nightfall on Saturday, less than 24 hours.. If he became paralyzed, and later⁸⁷Not on the same day. his power of speech returned, in the opinion of Rebbi Yose ben Rebbi Jehudah one adds up to a total of 24 hours⁸⁸The paralysis does not stop the clock. In this case, R. Yose ben R. Jehudah is more restrictive than the rabbis.. In the opinion of the rabbis he always can dissolve when his speech returns. But if it happened one hour⁸⁹“One hour” means “a short time”. If the husband was informed of the vow shortly before sundown and before he could dissolve the vow was paralyzed at sundown, for the rabbis he had his day and when he regains his speech cannot undo the vow. before sundown, he can no longer dissolve.

May one permit¹⁰³R. Ḥiyya [the older] is the great authority for the Mishnah text. According to him, one has to switch the attributions in the Mishnah and, therefore, practice has to follow what in the common Mishnah is attributed to R. Jehudah. Naḥmanides (11:1) holds that practice has to follow the Yerushalmi in this since the Babli does not discuss the theme; Maimonides (Commentary to Nega‘im 2:5; Code Hilkhot Ševu‘ot 6:6) disagrees and follows the majority opinion in the Mishnah. vows in the night? Since vows under the husband’s jurisdiction, about which “on the day” is written⁸¹Num. 30:6,8,13. In the Babli, 76b, and Sifry Num. 156, the arguments are switched: “On the day of his hearing” implies that at nightfall the time has run out, “from day to day” implies 24 hours.
It is not necessary to amend the Yerushalmi since Targum Pseudo-Jonathan and Rashi explain Num. 30:15 following the rabbis: “If her husband remains silent from the day he was informed to another day”, i. e., the next night. R. Yose ben R. Jehudah will explain that “the day of his hearing” starts only with his hearing., he may dissolve in the night, vows under the jurisdiction of the Elder, where “on the day” is not written, not so much more¹⁰⁴The Babli agrees, 77b, Eruvin 62b.? Can one permit through an interpreter? Let us hear from the following: Rebbi Abba bar Ẓutra was made an interpreter for Rebbi Joḥanan in the case of a woman who did not know Syriac¹⁰⁵She spoke only Greek. In general, a judge is only competent to sit in a case if he understands all witnesses since it says “by the mouth of two witnesses”, not the mouth of an interpreter (Deut. 19:15; Makkot 1:9. Sifry Deut. 188.).