[84a - 53 lines; 84b - 38 lines]
1)[line 7]ומשום גזרה לא מפקינן מיניה, ושרינן אשת איש לעלמא?U'MISHUM GEZEIRAH LO MAFKINAN MINEI, V'SHARINAN ESHES ISH L'ALMA?- and due to a decree [that people should not say that one gave his wife as a present] we do not remove her from [her second husband even though she has not fulfilled the conditions of her divorce], and we permit a married woman to [marry] others?
2)[line 11]לו הוא דלא תנשא; הא לאחר תנשאLO HU D'LO TINASEI; HA L'ACHER TINASEI- [it is implicit in the wording of the Beraisa that] it is he whom she may not marry; she may, however, marry another [since he did not specify that she may not]
3)[line 13]מינסבא היוםMINSEVA HA'YOM- she can marry [another] today
4)[line 14]להך דפליגת עליה דרב יהודה קמדמית ליהL'HACH D'FELIGAS ALEI D'RAV YEHUDAH KA'MEDAMIS LEI- you compare it to the case in which he (namely, Rav Nachman) disagrees with Rav Yehudah (which is now quoted by the Gemara)
5)[line 15]קונם עיני בשינה היום אם אישן למחרKONAM EINAI B'SHINAH HA'YOM IM ISHAN L'MACHAR - "sleep should be prohibited to my eyes like a Konam [a related term utilized when making a vow] today, if I sleep at all tomorrow" (KINUYEI NEDARIM)
(a)By accepting a prohibition or obligation upon oneself aloud, he has triggered a Torah obligation to fulfill that prohibition or obligation (Bamidbar 30:3). There are two categories of vows possible to accept upon oneself: Nedarim (Nidrei Isur) and Shevu'os.
(b)Generally speaking, the difference between a Neder and a Shevu'ah is that the object of a Neder is the item in question, whereas the object of a Shevu'ah is the person taking the vow. One who states, "This loaf of bread is prohibited to me" has voiced a Neder, whereas one who states "I hereby prohibit myself from eating this loaf of bread" has expressed a Shevu'ah. A Neder, therefore, is generally limited to prohibitions, whereas a Shevu'ah can obligate one in a previously voluntary activity as well. Furthermore, the subject of a Shevu'ah can be that which is intangible (a "Davar she'Ein Bo Mamash"), such as sleep. A Neder must focus upon a tangible object. A further difference between a Neder and a Shevu'ah is that through a Neder one may prohibit even his own object on another or another's object to himself. A Shevu'ah, however, affects only the one who expresses it. The Mishnah and Gemara (Nedarim 16b) suggest many other practical differences between Nedarim and Shevu'os. (See also Insights to 2:3.)
(c)A Neder may be expressed by relating the object in question to that which had previously been prohibited, such as a Korban. This is termed "Hatfasah." (Some Rishonim maintain that Hatfasah is integral to a Neder; see Insights to 2:2.) The object of the comparison, however, must be a "Davar ha'Nadur" - that which itself had been prohibited my man, either through a Neder or through Hekdesh (consecration). If one attempts to prohibit an object through a Neder by comparing it to a "Davar ha'Asur" - that which is prohibited by the Torah, such as non-kosher meat - is has no effect (Nedarim 14a).
(d)One need not mention the Davar ha'Nadur itself when expressing his Neder. He may instead utilize a Kinuy, a related term. For example, instead of saying, "This loaf of bread is forbidden to you like a Korban," one may use the term "Konam" or "Konach."
(e)Amora'im disagree as to the source of these terms. Rebbi Yochanan explains that they are words in foreign languages that are loosely based on the original Hebrew. Reish Lakish maintains that the Chachamim originated these expressions so that people would avoid using the actual terms. The reason for this is to prevent one from pronouncing HaSh-m's name in vain. Since it is natural to say "Korban la'Sh-m," which is the terminology of the Torah (Vayikra 1:2), one may come to mention the name of HaSh-m before uttering the word "Korban." If he does not then end up finishing his Neder, he has uttered the Holy name of HaSh-m to no end (Nedarim 10a).
(f)One who violates a Neder transgresses both a Mitzvas Asei (positive commandment) (Bamidbar ibid., Devarim 23:24) and a Mitzvas Lo Sa'asei (prohibition) (Bamidbar ibid.). As a result of the Lo Sa'asei, he receives Malkus (thirty-nine lashes) as long as his action was witnessed by two valid witnesses who first warned him of the consequences of his action.
(g)Our Gemara discusses one who vowed that, "Sleep should be prohibited to me like a Korban today if I sleep at all tomorrow."
6)[line 19]הכי השתא?HACHI HASHTA?- now [is this] so?
7)[line 19]בדידיה קיימאB'DIDEI KAIMA- it is up to him [whether or not he fulfills the condition]
8a)[line 20]מבריז נפשיה בסילואתאMAVRIZ NAFSHEI B'SILVASA- he can pierce himself [constantly] with thorns
b)[line 20]ולא נאיםV'LO NA'IM- and he will not sleep
9)[line 21]בדידה קיימא לאיגרושי?B'DIDAH KAIMA L'IGRUSHEI?- is it up to her to be divorced?
10a)[line 29]תעלי לרקיעTA'ALI L'RAKI'A- you ascend to the firmament
b)[line 29]תרדי לתהוםTERDI L'TEHOM- you descend to the depths (i.e., the bowels of the earth)
c)[line 30]תבלעי קנה של ד' אמותTIVLE'I KANAH SHEL ARBA AMOS- you swallow a reed that is four Amos (approximately 1.9 meters or 6 feet) long
11)[line 32]ים הגדולYAM HA'GADOL- the Mediterranean sea; it is called the "Great Sea" due to its proximity to Eretz Yisrael (MISHNAH BERURAH 228:2)
12)[line 35]כמפליגה בדבריםK'MAFLIGAH BI'DEVARIM- as one who says meaningless things to distress her
13)[line 36]כשרKASHER- [the Get] is valid [even if the stipulation is not fulfilled]
14)[line 42]היא היאHI HI- it is the same case [since she cannot transgress the prohibition against eating non-kosher meat, and Rebbi Yehudah ben Teima will uphold the Get even if the she does not consume pig meat]
15)[line 42]אפשר דאכלה ולקיאEFSHAR D'ACHLAH V'LAKYA- it is possible for her to eat it and receive Malkus (lashes for transgressing the prohibition)
16)[line 43]כלל... כזהKLAL... KA'ZEH- These are quotes from the statement of Rebbi Yehudah ben Teima above.
17)[line 45]תבעלי לפלוניTIBA'ALI L'PELONI- you have intimate relations with so-and-so [whether through or outside of marriage]
18)[line 47]אבאABA- my father
19)[line 47]אין חוששין שמא נבעלה להןEIN CHOSHESHIN SHEMA NIV'ALAH LA'HEN- we need not be concerned that she will have relations with them [in the future, in which case she would not have been able to get married now]. If this condition had been made with one other than her father or his father, however, we are indeed concerned with such a possibility and she may not marry anybody (RASHI).
20)[line 49]לא קתניLO KA'TANI- we did not learn [that it is a condition that she must fulfill before she is divorced]
21)[line 51]פלוני נמי, אפשר דמשחדא ביה בממונאPELONI NAMI, EFSHAR D'MESHACHDA LEI B'MAMONA- [in a case in which he stipulated that she must have relations with] so-and-so also, she can bribe him [to have relations with her or marry her]
22)[line 52]בדידה קיימא?B'DIDAH KAIMA?- is it up to her [to have relations with them]?
84b----------------------------------------84b
23)[line 3]זרהZARAH- a woman who is not the daughter of a Kohen (since if she was, she would be able to eat Terumah after her divorce provided that she had no children from a non-Kohen; see Background to 82:2))
24)[line 4]נזירהNEZIRAH - A Woman who has Vowed to be a Nazirite
A Nazir is one who may not:
1.cut his hair;
2.become Tamei by touching or being in the same room as a corpse;
3.consume any products of the grapevine (Bamidbar 6:1-21). If one vows to become a Nazir without stipulating a time period, his Nezirus lasts for a period of thirty days.
25)[line 7]רבנן היאRABANAN HI- it is [the opinion of] the Rabanan [who disagree with Rebbi Yehudah ben Teima]
26)[line 8]כל המתנה על מה שכתוב בתורה, תנאו בטלKOL HA'MASNEH AL MAH SHE'KASUV BA'TORAH, TENA'O BATEL - Whether or Not one may Make a Stipulation that Opposes what is Written in the Torah
(a)Much of the time, a Chalos (legally binding effect) or Kinyan (act of acquisition or an act that results in a change in status) may be made Al Tenai (conditionally).
(b)Tana'im discuss whether or not one is able to make a stipulation that directly opposes that which the Torah or the Chachamim have decreed. One example of such a case is one who stipulates when marrying his wife that he does not wish to be obligated in providing her with her sustenance, clothing, or marital relations, even though these three obligations are detailed in the Torah (Shemos 21:10). Another example is one in which a Nazir (see above, entry #24) stipulates when accepting his Nezirus that he wishes to be allowed to come into contact with corpses. Rebbi Yehudah maintains that while one may not stipulate that he be allowed to transgress prohibitions (such as a Nazir who wishes to become Tamei or one who wishes to withhold marital relations from his wife), he may stipulate to avoid monetary obligations (such as those obligating him in providing his wife with sustenance or clothing). One may never stipulate that he be allowed to ignore obligations that are mid'Rabanan in nature, even if they only affect him monetarily. This is because the Rabanan strengthened their decrees more than those of the Torah, since people tend to take them less seriously. Rebbi Meir maintains that a stipulation may affect a Rabbinic obligation since it is weaker than a d'Oraisa, but he may never stipulate to avoid any obligation that is mid'Oraisa in nature (Kesuvos 56a-b).
(c)If a Tenai is not valid, it is as if no Tenai was stipulated and the resulting effect will occur whether or not the Tenai was fulfilled.
27)[line 12]שארה, כסותה, ועונתהSHE'ERAH, KESUSAH, V'ONASAH- [one who marries a woman on condition that he will not be obligated in providing her with] her sustenance, clothing, or marital relations (see Shemos 21:10)
28)[line 13]איהי קא עקרהIHI KA AKRA- she is uprooting [the Mitzvah]
29a)[line 18]מי קאמר, "לה לא סגיא דלא אכלה"?MI KA'AMAR LAH, "LO SAGYA D'LO ACHLA"?- did he tell her, "You must (lit. it is not enough if you do not) eat [pig meat]"?
b)[line 19]לא תיכול ולא תיגרש!LO TEICHOL V'LO TIGARESH!- she [has the option of] not eating and not being divorced!
30)[line 20]מאן תנא?MAN TANA?- who is the Tana [of our Mishnah who teaches that one must re-give a Get when it was first given in an invalid manner, as opposed to simply telling her that the invalidating condition no longer applies]?
31)[line 21]ר"ש בן אלעזר... רביREBBI SHIMON BEN ELAZAR... REBBI- The Machlokes between Rebbi Shimon ben Elazar and Rebbi can be found on 78a.
32)[line 24]דילכוןDILCHON- your own; i.e., Rav Kahana, who was originally from Bavel but subsequently traveled to Eretz Yisrael to learn Torah from Rebbi Yochanan
33)[line 25]קנאתו ליפסל בו לכהונהKANASO LI'PASEL BO LI'CHEHUNAH- she acquired the Get [when it was first given] enough to be disqualified from marrying a Kohen (see Background to 82:21)
34)[line 26]כתבו בתוכו תנןKASVO B'SOCHO TENAN- we learned [that it is invalid only] if it was written in [the Get]
35)[line 27]ה"מ לאחר התורףHANEI MILEI L'ACHAR HA'TOREF- that that [which the Get is valid when the stipulation was not written in it] is so [only when he said it] after writing the details of the Get (namely, the names of the husband and wife, their place of residence, the date, and that which she is permitted to marry others)
36)[line 32]שתקו שתוקי לבעלSHISKU SHETUKEI L'VA'AL- ensure that the husband remains silent [and makes no mention of any stipulations]
37)[line 33]כל התנאין פוסלין בגטKOL HA'TENA'IM POSLIN B'GET- a) any Get with a stipulation written in it is invalid [even if the stipulation is upheld] (RASHI); b) any Get with a stipulation written in it [that was not upheld] is invalid [even if it was erased after it was written and before it was given to her] (TOSFOS DH Kol)
38)[line 36]חוץCHUTZ- [a stipulation that states that she is married] "with the exception of [a certain person]"
39)[line 37]לפני התורףLIFNEI HA'TOREF- [when the stipulation was written] prior to the details of the Get