פֿאַרבונדענע פּסוקים אויף שופטים 3:8

There¹²Mishnah ‘Arakhin 1:2., we have stated: “The Non-Jew, Rebbi Meїr says, is evaluated but does not evaluate¹³This refers to Lev. 27:1–8, where “evaluation” amounts are specified to be offered to the Sanctuary for persons of specified age and sex. According to R. Meïr, a Jew may vow to pay a Gentile’s evaluation but a Gentile cannot make such a vow. According to R. Jehudah, a Gentile may vow to pay a Jew’s valuation but a Jew cannot offer to pay the Gentile’s evaluation.; Rebbi Jehudah says, he evaluates but is not evaluated. Both agree that they make vows and are objects of vows¹⁴Both Jew and Gentile may make a vow to pay to the Sanctuary the amount another person would fetch were he to be sold on the slave market..” Rebbi Jeremiah asked: For him who says there that he evaluates, here can he declare a nazir? For him who says there that he is evaluated, here can he be declared a nazir¹⁵The texts used to introduce a vow of evaluation (Lev. 27:2) and a vow of nazir (Num. 6:2) are completely parallel. It is to be assumed that the rules derived from the texts are also parallel; if a Gentile can cause an obligation of payment of an evaluation, he also can cause an obligation of nazir; if a Gentile can be the object of an obligation of payment of an evaluation, he also can be the object of an obligation of nazir.? How would it be possible for him to [be declared a nazir]¹⁶The context requires to read ניזור for מזיר and vice-versa.? A Israelite can declare a Gentile to be a nazir¹⁷Tentative answer.. Would he listen to him¹⁸Rejection of the tentative answer.? But the Israelite said, “I am a nazir,” the Gentile heard it and said, “I am responsible for what this one said.” It is only as if he paid a debt¹⁹The Gentile may well vow to the Jew’s obligatory sacrifices since by biblical law, Gentiles’ sacrifices are accepted. But this does not make the Gentile a nazir.. How would it be possible for him to [declare a nazir]¹⁶The context requires to read ניזור for מזיר and vice-versa.? A Gentile can declare an Israelite to be nazir¹⁷Tentative answer.. Since an Israelite cannot declare [another] Israelite to be a nazir, a Gentile cannot declare an Israelite to be a nazir¹⁸Rejection of the tentative answer.. But it must be that the Gentile said, “I am a nazir”, the Israelite heard it and said, “I am taking upon me what this one said.²⁰Since the Gentile’s vow is invalid, so is the Jew’s.” What did you exclude from him²¹This now is R. Jeremiah’s real question. Since it was shown that the power to evaluate is not related to the power to vow for nazir, the question arises whether in general the power of Gentiles to make vows is equal to that of Jews or not.? An Israelite is subject to “not to desecrate”²²Num. 30:3; Sifry zuṭa 30:2. Since a Gentile is not subject to biblical laws other than those given to Adam and Noah, he cannot be held responsible if he “desecrates his word,” i. e., does not keep his vow., a Gentile is not subject to “not to desecrate”. Rebbi Jonah said, Israelites can be relieved by a Sage²³An Elder can annul the vow; cf. Tractate Nedarim, Introduction and Chapter 9., Gentiles cannot be relieved by a Sage²⁴Since Gentiles are not subject to the Law, they cannot profit from the Law. He will hold that Gentiles, whose informal marriages have biblical sanction, never can be divorced; cf. Qiddušin 1:2, Notes 33 ff.. Rebbi Yose said, Israelites need a Sage to be relieved, Gentiles do not need a Sage to be relieved²⁵Since Gentiles are not subject to the Law, they do not need the Law. He will hold that since Gentiles are not under the biblical obligation of formal marriage, they never need a divorce but can validly terminate a companionship through unilateral action by either one of the parties.. It follows that Rebbi (Jonah) [Yose] follows Rebbi Abbahu. A Gentile woman came before Rebbi Abbahu, who said to Abime bar Tobi: Go and find her an opening by unforeseen circumstances²⁶Which is forbidden to Jews, Mishnah Nedarim 9:2. He ordered the lady’s vow to be dissolved to give her peace of mind, not because it would have been necessary.. And Rebbi Jonah follows Rebbi Aḥa, who said that Laban was Kushan-Riš‘ataim. Why was he called “Kushan the doubly bad”? Because he committed two evils. One that he desecrated his oath, the other that he subjugated Israel for eight years²⁷Babli Sanhedrin 105b, as tannaïtic text. The story would make Laban live more than 300 years..