Shevuot — Daf 20b

אלא לרבא קשיא

אמר לך רבא תריץ ואימא הכי איזהו איסר נדר האמור בתורה האומר הרי עלי שלא אוכל בשר ושלא אשתה יין כיום שמת בו אביו כיום שנהרג בו פלוני ואמר שמואל והוא שנדור ובא מאותו היום

מאי טעמא אמר קרא (במדבר ל, ג) איש כי ידור נדר לה' עד שידור בדבר הנדור

כיום שמת בו אביו פשיטא כיום שנהרג בו גדליה בן אחיקם איצטריך ליה סלקא דעתך אמינא כיון דכי לא נדר נמי אסור כי נדר נמי לא הויא עליה איסור והאי לאו מיתפיס בנדר הוא קמ"ל

ואף ר' יוחנן סבר לה להא דרבא דכי אתא רבין א"ר יוחנן מבטא לא אוכל לך איסר לא אוכל לך שבועה

כי אתא רב דימי אמר רבי יוחנן אוכל ולא אוכל שקר ואזהרתיה מהכא (ויקרא יט, יב) לא תשבעו בשמי לשקר אכלתי ולא אכלתי שוא ואזהרתיה מהכא (שמות כ, ו) לא תשא את שם ה' אלהיך לשוא

קונמות עובר (במדבר ל, ג) בלא יחל דברו

מיתיבי שוא ושקר אחד הן מאי לאו מדשוא לשעבר אף שקר נמי לשעבר אלמא אכלתי ולא אכלתי שקר הוא

מידי איריא הא כדאיתא והא כדאיתא ומאי דבר אחד הן דבדיבור אחד נאמרו כדתניא (שמות כ, ח) זכור (דברים ה, יא) ושמור בדיבור אחד נאמרו מה שאין יכול הפה לדבר ומה שאין האוזן יכול לשמוע

בשלמא התם בדיבור אחד נאמרו כדרב אדא בר אהבה דאמר רב אדא בר אהבה נשים חייבות בקידוש היום דבר תורה דאמר קרא זכור ושמור כל שישנו בשמירה ישנו בזכירה והני נשי הואיל ואיתנהו בשמירה איתנהו נמי בזכירה אלא הכא למאי הלכתא מיבעי ליה

אלא כשם שלוקה על שוא כך לוקה נמי על שקר

כלפי לייא אלא אימא כשם שלוקה על שקר כך לוקה נמי על שוא

פשיטא האי לאו והאי לאו מהו דתימא כדאמר ליה רב פפא לאביי לא ינקה כלל

but according to Raba, it is difficult? — Raba may say to you, explain it thus: What is the binding force of a vow which is mentioned in the Torah?1 He who says: I take it upon me that I shall not eat meat, and that I shall not drink wine, as on the day that my father died, or, as on the day that So-and-So was killed; [he is prohibited from eating meat, etc.;] and Samuel said: only if he had already made a vow on that day. What is the reason Scripture says: If a man vow a vow unto the Lord2 — only if he vow in the matter which he had already vowed.3 — ‘As on the day my father died’! This is self-evident?4 — ‘As on the day that Gedaliah, son of Ahikam, was killed’ is necessary. I might have thought that, since it is also prohibited5 even if he had not vowed, the fact that he vowed does not bring a prohibition upon him [because of his vow]; so that it [his present vow] is not based on a [previous] vow, [and hence is not a normal vow]; therefore he teaches us [that it is so based; and because perforce he mentions this clause, he mentions also the previous clause, though it is unnecessary]. And R. Johanan also holds this view of Raba,6 for when Rabin came [from Palestine] he said that R. Johanan said: [If one says:] ‘Mibta that I shall not eat of thine’, or, ‘Issar that I shall not eat of thine’, it is an oath. When R. Dimi came [from Palestine] he said that R. Johanan said: [If one says: ‘I swear] I shall eat’, or, ‘[I swear] I shall not eat’, [and he transgresses the oath,] it is a false oath;7 and its prohibition is [derived] from this [verse]: Ye shall not swear by My name falsely.8 [If one says: ‘I swear] I have eaten’ or, ‘[I swear] I have not eaten’, [and it was untrue,] it is a vain oath,9 and its prohibition is [derived] from this [verse]: Thou shalt not take the name of the Lord thy God in vain.10 Vows11 come under the prohibition of: He shall not break his word.12 An objection was raised: Vain and false [oaths] are one. Does not this imply that just as a vain oath is in the past tense, so a false oath is in the past tense;13 hence, ‘[I swear] I have eaten’ and ‘[I swear] I have not eaten’ are false oaths!14 — Is this an argument? This is in its own category, and that is in its own category.15 And what is the meaning of: ‘They are one’? That they were pronounced in one utterance; as it has been taught [in another connection]: Remember16 [the Sabbath day], and Keep17 [the Sabbath day] were pronounced in a single utterance, — an utterance which the mouth cannot utter, nor the ear hear. Granted, there they were pronounced in one utterance, as R. Ada b. Ahabah said, for R. Ada b. Ahabah said: Women are in duty bound to sanctify the [Sabbath] day,18 by decree of the Torah, for Scripture says: Remember and Keep; all who are included in the exhortation Keep are included in the exhortation Remember; and women, since they are included in Keep, are included also in Remember.19 But here, for what law is it necessary?20 But, [say then to teach us that] just as stripes are inflicted for a vain oath, so they are inflicted for a false oath;21 — Whither are you turning?22 — Well [then, say]: Just as stripes are inflicted for a false oath,23 so they are inflicted for a vain oath.24 But this is obvious:25 this26 is a negative precept, and that27 is a negative precept! — I might have thought, as R. Papa said to Abaye: He will not hold him guiltless at all,28 guilty, if he breaks it) must be based on a previous vow, and must be detailed. If, however, he says: ‘This day shall be to me as the day that father died’ (without mentioning details, ‘I shall not eat meat’, etc.), it is merely a statement tacked on to a vow, and is not counted as a vow. vow stronger. ‘vain’ oath. 29a); so a false oath in the past tense is known immediately to be untrue. It is called false, and not vain, because its falsity is not apparent to all, but only to the one who utters it. one merely because the prohibitions against both were simultaneously uttered by God. certain specified times need not be observed by women (,uruyp ohab tnrd inzva vag ,umn), the precept of Kiddush must be observed by them, for Remember (which is explained as meaning ‘Remember it over wine’, i.e., recite Kiddush) is equated with Keep (i.e., do not transgress the negative precepts of the Sabbath); and just as women must keep the Sabbath (for all negative precepts, whether dependent for their observance on time or not, must be observed by women), so they must remember it. they are both the same in that stripes are inflicted equally for both. is more likely to be punishable by stripes (because it involves action) than the transgression of a vain oath (such as, ‘I swear I have eaten’ or, ‘not eaten’, which does not involve action). guilt (for, after punishment, the guilt is wiped out).