On est autorisé à promettre à haragin, et charamin, et mochsin que quelque chose est terumah même si ce n'est pas terumah. ["haragin": voleurs, qui tuent des hommes et prennent leur argent. "charamin": les voleurs, qui ne tuent pas. On nous enseigne: "Non seulement ceux-ci (c.-à-d. Haragin), mais même ceux-ci (c.-à-charamin)." "mochsin": Cela fait référence à un mochess auto-désigné (collecteur d'impôts), mais s'il a été nommé par le roi, qu'il soit un roi d'Israël ou un roi païen, et qu'il prend un montant fixe par la loi du royaume, "Le la loi du royaume est la loi », et il est interdit de se soustraire à l'impôt et, il va sans dire, de lui faire des vœux et de lui jurer faussement. «que c'est terumah»: même s'ils tuent et volent, ils ne mangent pas de nourriture interdite. Ou il se peut que la terumah ne soit pas appréciée par eux, étant mangée uniquement par Cohanim dans un état de propreté, de sorte qu'elle soit vendue à bas prix.] (Et on est autorisé à faire le vœu) qu'elle appartient au palais même si elle ne le fait pas appartiennent au palais. Beth Shammai dit: Avec toutes (expressions) on peut faire un vœu, sauf avec un serment. Et Beth Hillel dit: Même avec un serment. Beth Shammai dit: Il ne devrait pas lui ouvrir avec un serment. [Si le voleur ne lui a pas demandé de faire un vœu, il ne devrait pas le faire de son propre chef.] Beth Hillel dit: Il peut même lui ouvrir. Beth Shammai dit: Avec ce qu'il lui donne. [Si le voleur lui demande de faire un vœu, il ne devrait le faire que par rapport à ce qu'on lui a demandé et non par rapport à autre chose.] Et Beth Hillel dit: Même en ce qui concerne ce qu'on ne lui a pas demandé. Comment? S'ils lui disaient: Dis: "Konam, ma femme de bénéficier de moi", et il a dit "" Konam, ma femme et mes enfants de bénéficier de moi, "Beth Shammai dit: Sa femme est autorisée et ses enfants interdits. Et Beth Hillel dit: Les deux sont permis. [Avec tous ces quatre vœux de notre Michna, les lois des vœux et des serments sont les mêmes, ce qui est permis avec les vœux étant permis avec les serments. Et l'absolution n'est requise qu'avec «les vœux des diligents , "ceci étant une ordonnance des scribes, raison pour laquelle les serments sont interdits avec eux.]
Bartenura on Mishnah Nedarim
להרגין – robbers that kill a person and take his money.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Nedarim
Introduction
This mishnah discusses the second types of “forced vows”, those made under coercion. While all rabbis agree that one is allowed to make a false vow in order to protect oneself or one’s property, Beth Shammai and Beth Hillel disagree with regard to some of the details.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Nedarim
ולחרמים – thieves that do not kill, and not only this, even that is taught (i.e., the cases in the Mishnah that are in descending order of demonstrability).
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Nedarim
One may vow to murderers, robbers, or tax collectors that it [the produce which they demand] is terumah, even if it is not; [or] that it belongs to the royal house, even if it does not. One is allowed to make a false vow that one’s produce is terumah in order to prevent it from being taken away. What is strange here is that the mishnah assumes that while someone might be willing to murder, rob or illegitimately collect taxes, he will not take terumah. Indeed, this is truly hard to imagine; after all, what worse crime is there than murder. Albeck explains that the terumah vow refers only to tax collectors, who would not collect taxes from terumah. He refers to Josephus who says that the Romans allowed terumah to be exempt from taxes. The second false vow referred to is stating that the property belongs to the king. Indeed, it is easier to imagine a murderer or robber fearing taking property that belongs to the king.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Nedarim
ולמוכסין – a customs/tax collector that stands on his own. But a tax-collector that was appointed by the king (i.e., “the state”) whether the king is an Israelite or a non-Jew and takes a specified amount as the law of the kingdom, “the law of the land is the law,” and it is forbidden to flee from the tax-collector, and all the more so, that it is forbidden to take a vow or to swear to him a falsehood/lie.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Nedarim
Beth Shammai says: one may make any form of vow, except an oath; But Beth Hillel says: even an oath. The mishnah now begins a series of debates between Beth Shammai and Beth Hillel. Beth Shammai holds that since oaths are more consequential than vows, one may not make a false oath, even under this type of coercion. Beth Hillel says even false oaths may be made.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Nedarim
שהן של תרומה – even though they kill and steal, we don’t eat something that is forbidden (other than to Kohanim). Alternatively, heave-offering is not important to them because it is not eaten other to pure Kohanim and is sold very cheaply.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Nedarim
Beth Shammai says: he must not volunteer to vow; Beth Hillel says: he may do so. Beth Shammai says that one may not initiate taking the vow. If the murderer or robber did not ask the person to vow that the produce was terumah or belonged to the king, then he should not. Beth Hillel says even if not asked, he may take a vow.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Nedarim
לא יפתח לו בנדר – if the violent man did not ask of him to take an oath, he should not begin with an oath.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Nedarim
Beth Shammai says: [he may vow] only as far as he makes him vow; Beth Hillel says: even in respect of what he does not make him vow. How so? If they said to him, say: “Konam be any benefit my wife has of me”, and he said, “Konam be any benefit my wife and children have of me,” (1) Beth Shammai says: his wife is permitted, but his children are forbidden; (2) Beth Hillel says: both are permitted. Beth Shammai says that the person should only vow exactly what was asked of him by the murderer/robber. If he, upon his own initiative, adds on to the vow, then that which he added has validity. Beth Hillel says he may add on, and just as his vow has no validity regarding that which the murderer/robber told to him to swear, so too the part he added has no validity.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Nedarim
כמה שהוא מדירו ([one takes a vow] only in the matter concerning which a vow is imposed) – if the violent man did not ash of hm to take a vow, he should not take a vow to him other than in what he asked alone, and not take a vow to him in another matter. And ll of these four vows that are taught in our Mishnah, the laws of vows and oaths are equal, but what is permissible in a vow is permissible in an oath and it doesn’t require a release, except for vows of incitement alone, that require release from the words of the Scribes, therefore, an oath is forbidden with them.
