Rif Nedarim 5a {15b - 16a}

5a

Note: The Rif Yomi video for Nedarim 15b-16a is available here. Runtime is 9 minutes and 45 seconds.


{Nedarim 15b}
Mishna:

האומר לאשתו קונם שאיני משמשך הרי זה בלא יחל דברו כו':

IF ONE SAYS TO HIS WIFE, KONAM IF I COHABIT WITH YOU.' HE IS LIABLE TO [THE INJUNCTION,] HE SHALL NOT BREAK HIS WORD, etc.

Gemara:

והא משועבד לה מן התורה דכתיב שארה כסותה ועונתה לא יגרע
באומר הנאת תשמישך עלי
והא לא ניחא ליה בתשמיש
דאמר רב כהנא הנאת תשמישי עליך כופין אותה ומשמשתו דשעבודי משעבדא ליה
הנאת תשמישך עלי אסור דאין מאכילין לאדם דבר האסור לו

But he is obligated in this Biblically? for it is written {Shemot 21:10}:

י אִם-אַחֶרֶת, יִקַּח-לוֹ--שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ, לֹא יִגְרָע.

10 If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish.

{Answer:} Where he said, "the pleasure of your intercourse {is forbidden} upon me." And thus he denies himself the pleasure of intercourse.
For Rav Kahana said: {If a woman vows:} "The pleasure of my intercourse {in forbidden} upon you," they compel her and she has intercourse with him, for she is under obligation to him. "The pleasure of your intercourse upon me," she is forbidden, for we do not feed a person something forbidden to him.


Mishna:

קרבן לא אוכל לך הקרבן שאוכל לך לא קרבן לא אוכל לך מותר
שבועה לא אוכל לך השבועה שאוכל לך לא שבועה לא אוכל לך אסור

[IF HE SAYS,] 'A KORBAN BE WHAT I MIGHT NOT EAT OF YOURS,' [OR] 'OH KORBAN! {hakorban} IF I EAT OF YOURS,' [OR] 'WHAT I MIGHT NOT EAT OF YOURS BE NOT A KORBAN UNTO ME,' HE IS PERMITTED.

{Nedarim 16a}
[IF HE SAYS, 'I TAKE] AN OATH [THAT] I WILL NOT EAT OF YOURS,' [OR] 'OH OATH {haShevuah} THAT I EAT OF YOURS,' [OR 'I TAKE] NO OATH [THAT] I WILL NOT EAT OF YOURS,' HE IS FORBIDDEN.

Gemara:

מכלל דהשבועה שאוכל דלא אכילנא משמע
ורמינהי שבועות שתים שהן ארבע שאוכל ושלא אוכל שאכלתי ושלא אכלתי
מדקאמר שלא אוכל מכלל דשאוכל דאכילנא משמע
אמר אביי שאוכל שתי לשונות במשמע היו מסרבין בו לאכול ואמר לא אכילנא ותו שבועה שאוכל דלא אכילנא משמע
רב אשי אמר שאוכל דנדרים שאי אוכל קתני
א"כ מאי למימרא מהו דתימ' לישנא הוא דאתקל ליה קמ"ל

This implies that "haShevuah that I eat" implies "that I will not eat."
But I will raise an objection: Oaths are two which are four: "that I eat," "that I do not eat," "that I ate," and "that I did not eat."
From the fact that it {=the brayta} states the case of "that I do not eat," we may deduce that "that I eat" implies "that I will eat."
Abaye said: "That I eat," two separate meanings can be implied. If they were urging him to eat, and he said "I will not eat, and furthermore an oath that I eat," the implication is "that I will not eat."
Rav Ashi said: "That I eat" of vows {our gemara: of oaths} is really saying "that I will not eat" {and it is shorthand used by the Mishna, but he really said the negative}.
If so, {our gemara: it is obvios!} why state it?
I would have said that it is a mispronunciation which caused him to stumble {namely, that he said she `i ochel rather than sheOchel}. Therefore it informs us.

Mishna:

זה חומר בשבועות מבנדרים וחומר בנדרים מבשבועו'
כיצד
אמר קונם לולב שאני נוטל תפילין שאני מניח בנדרים אסור בשבועות מותר שאין נשבעין לעבור על המצות

IN THESE INSTANCES OATHS ARE MORE RIGOROUS THAN VOWS: HOW SO?
IF ONE SAYS, 'KONAM BE 'THE LULAV THAT I TAKE' OR, 'THE TEFILLIN THAT I PUT ON' {missing the case of building a sukkah}, AS VOWS THEY ARE BINDING, BUT AS OATHS THEY ARE NOT, BECAUSE ONE CANNOT SWEAR TO TRANSGRESS THE PRECEPTS.