“Speak to the children of Israel, and say to them: If a man articulates a vow in accordance with the valuation of persons to the Lord” (Leviticus 27:2). “If a man articulates a vow in accordance with the valuation of persons to the Lord” – that is what is written: “It is preferable that you do not vow than if you vow and do not pay” (Ecclesiastes 5:4). Rabbi Meir and Rabbi Yehuda: Rabbi Meir says: “It is preferable that you do not vow” – but one who vows and pays is better. There is proof for Rabbi Meir from what is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Rabbi Yehuda says: “It is preferable that you do not vow” – and better than both of them1Better than one who vows and does not pay, and one who vows and pays. is one who does not vow at all, but rather, brings his lamb to the Temple courtyard, consecrates it, and slaughters it. “If you refrain from vowing, there will be no sin in you” (Deuteronomy 23:23) – Rav Huna said: There was an incident involving one who took a vow but did not pay his vow, and he embarked to sail in the Mediterranean Sea. His ship sunk and he died at sea. Rabbi Shmuel bar Naḥman said: Anyone who vows but delays fulfilling his vow, ultimately he will come to idol worship, forbidden sexual relations, bloodshed, and slander. From whom do you derive all this? It is from Jacob; because he vowed and delayed fulfilling his vow,2Jacob’s vow is related in Genesis 28:20–22, and a midrash asserts that he did not fulfill his vow in a timely enough fashion when he returned to the Land of Israel. he came to all of them. Idol worship, from where is it derived? “Jacob said to his household…remove the foreign gods [that are in your midst]” (Genesis 35:2). Forbidden sexual relations, from where is it derived? From Dina, as it is stated: “Dina went out.… [and Shekhem…lay with her and violated her]” (Genesis 34:1). Bloodshed, from where is it derived? From that which is stated: “It was on the third day, when they were in pain…[Simeon and Levi…killed all the males]” (Genesis 34:25). Slander, from where is it derived? From that which is stated: “He heard the words of Laban’s sons” (Genesis 31:1). The Rabbis say: Anyone who vows but delays fulfilling his vow buries his wife. That is what is written: “And as for me, when I came from Padan, Rachel died on me” (Genesis 48:7). Rabbi Shmuel bar Rav Yitzḥak said: Anyone who vows and pays, he has reward for the vow and for the payment, as it is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Anyone who vows and delays fulfillment of his vow causes death to himself, as it is written: “As the Lord your God will demand it from you” (Deuteronomy 23:22) – payment is exacted from you, and not from your property. Rabbi Ami said: There is no death without sin, and there is no suffering without iniquity. There is no death without sin, as it is stated: “The soul that sins, it will die” (Ezekiel 18:4). There is no suffering without iniquity, as it is stated: “I will punish their transgression with a rod, and their iniquity with plague” (Psalms 89:33). Rabbi Shimon ben Yoḥai said: Just as regarding vows, there are [the prohibitions:] You shall not profane,3See Numbers 30:3. and: You shall not delay,4See Deuteronomy 23:23. so, regarding valuations, there are [the prohibitions:] You shall not profane, and: You shall not delay. That is why Moses cautions Israel and says: “If a man articulates a vow in accordance with the valuation of persons to the Lord.”5Moses mentions the term vow in the context of valuations in order to imply that the prohibitions against violating or delaying fulfillment of vows applies to valuations as well.
Another matter: “If a man articulates” – that is what is written: “For He repays a person for his actions, and according to the conduct of a man He will provide for him” (Job 34:11). There was an incident involving a certain man who had two sons, one of whom performed the mitzva[of giving charity] and one who did nothing at all. The one who performed a mitzva sold his house and sold everything that was his, and he spent [the money] on the mitzva. One time, on the day of the hoshana, his wife gave him ten shekels. She said to him: ‘Go out and purchase something from the market for your children.’ When he went out to the market, the charity collectors encountered him. They said: ‘Here comes the master of mitzvot.’ They said to him: ‘Give your portion for this mitzva, as we are buying a coat for a certain orphan girl.’ He took those ten shekels and gave them to them, and he was ashamed to go to his home. He went to the synagogue and saw there some of the citrons that the children [throw and] ruin on the day of the hoshana, as we learn there: Immediately,children drop their palm branches and eat their citrons.6Mishna Sukka 4:7. He took some of them and filled a sack, and embarked on a voyage in the Mediterranean Sea until he reached the province of the king. When he arrived there, it happened to be that the king had an intestinal illness. They said to him in a dream: ‘Your cure is to eat from those citrons with which the Jews pray on the day of the hoshana, and you will be cured.’ At that time, they searched all the ships and all the provinces, but could not find any. They went and found that man sitting on the sack. They said to him: ‘Do you have anything?’ He said to them: ‘I am a poor man and I have nothing to sell.’ They searched the sack and found those citrons. They said to him: ‘What are they?’ He said to them: ‘From those with which the Jews pray on the day of the hoshana.’ They loaded the sack and took it in before the king. The king ate those citrons and he was cured. They emptied the sack and filled it with dinars. The king said to him: ‘Make another request, and I will fulfill it.’ He said to him: ‘I request that my properties be restored to me and that all the people come out to greet me.’ He did so for him. When he arrived at [his home] province, a herald went out before him and all the people came out to greet him. His brother and his brother’s son went out to greet him, but as they were passing through a certain river, a current came and washed them away. It turned out that when he entered his home, he inherited his brother’s properties, to realize what is stated: “For He repays a person for his actions.” Another matter: “For He repays a person for his actions” – this is Moses, as it is written: “It was in those days, when Moses was grown up, that he went out to his brethren and he saw their burdens” (Exodus 2:11). What did he see? He saw the burden of a man on a woman, the burden of an adult on a child, and the burden of a lad on an old man.7The Egyptians would force the Israelites to perform labors they were unfit to perform. He then rearranged their burdens between man and woman, between adult and child, between lad and old man. The Holy One blessed be He said to him: ‘You resolved the burdens of My children; as you live, you are destined to explain and clarify for My children their vows, [differentiating] between man and woman, between adult and child, between lad and old man. That is what is written: “The Lord spoke to Moses…saying: Speak to the children of Israel, and say to them: If a man articulates a vow in accordance with the valuation of persons to the Lord” (Leviticus 27:1–2).
Rabban Gamliel was strolling from Akko to Keziv. Tavi, his servant, was walking before him and Rabbi Ilai behind him. He saw a certain loaf cast on the road, and he saw a certain gentile. He said to him: ‘Mabegai, take the loaf.’ He took it and he joined him. Rabbi Ilai said to him: ‘What is your name?’ He said to him: ‘Mabegai.’ He said to him: ‘Have you ever in your days greeted Rabban Gamliel?’ He said to him: ‘No.’ He said to him: ‘Where are you from?’ He said to him: ‘From these towns of huts.’ We learned three matters: That the leavened bread of a gentile is permitted after Passover;8By telling the gentile to pick up the loaf, Rabban Gamliel indirectly benefited from the loaf because the gentile felt a debt of gratitude to Rabban Gamliel. that [Rabban Gamliel] saw by means of the Divine Spirit that his name was Mabegai; and that one may not pass by food.9One may not pass by bread on the ground and leave it there. Rabbi Yaakov bar Zavdi in the name of Rabbi Abbahu: That which you said was [true] initially, but now, one passes by food due to sorcery.10One need not pick up the bread, due to the concern that the one who left it there performed sorcery and the bread will harm the one who picks it up. They entered Keziv. Once they had eaten and drank, one came to him to request that [Rabban Gamliel] dissolve his vow. Rabban Gamliel said to Rabbi Ilai: ‘Do you estimate a quarter-log of Italian wine?’11Do you think I drank that much? He said to him: ‘Yes.’ He said to the requester: ‘Stroll with us until we cause the effects of my wine to wear off.’ He began strolling after them until they reached the Promontory of Tyre. When he reached there, Rabban Gamliel dismounted from the donkey, wrapped himself in his prayer shawl, and seated himself. We learned numerous matters on that day: A quarter-log of wine causes drunkenness, a journey causes the effects of wine to wear off, and one may not issue a halakhic ruling while intoxicated with wine. And we learned from him three matters: That one may not dissolve a vow while intoxicated with wine, while riding, or standing; only seated and wrapped in a prayer shawl. What opening did he suggest for him?12In the laws of vows, an ‘opening’ is an undesirable consequence of the vow that was not realized at the time of the vow. The existence of such an unknown consequence allows (grants an opening) for the vow to be annulled. Rabbi Yoḥanan said: With this language he suggested an opening for him: “There is one who expresses like stabbings of a sword, but the tongue of the wise is a cure” (Proverbs 12:18) – by right, anyone who voids vows should be stabbed with a sword. What is his remedy? “But the tongue of the wise is a cure” – he goes to Sages and they dissolve his vow.13Thus, Rabban Gamliel asked the man if he had known the severity of taking vows. If he had not known, Rabban Gamliel was willing to annul the vow. That is why Moses cautions Israel and says to them: “If a man articulates a vow.”14The verse uses the term “vow” to imply that just as one should refrain from taking vows, one should similarly refrain for valuations.
Four opened with vows; three made unreasonable requests but the Holy One blessed be He responded favorably, and one made an unreasonable request and the Omnipresent responded to him unfavorably. These are they: Eliezer, servant of Abraham; Saul; Yiftaḥ; and Caleb. Eliezer made an unreasonable request, as it is stated: “It will be that the girl to whom I shall say: Tilt your jug please…[it is she You have confirmed for Your servant, for Isaac]” (Genesis 24:14). The Holy One blessed be He said to him: Had a Canaanite maidservant or a prostitute emerged, would you have said: “It is she You have confirmed for Your servant, for Isaac” (Genesis 24:14)? But the Holy One blessed be He acted on his behalf and arranged for Rebecca to [come to] him. Caleb made an unreasonable request, as it is stated: “Caleb said: To whoever smites Kiryat Sefer and captures it, I will give Akhsa my daughter to him as a wife” (Joshua 15:16). The Holy One blessed be He responded to him: Had a Canaanite, a mamzer, or a slave captured it, would you have given him your daughter? What did the Holy One blessed be He do? He arranged for his brother to capture it, as it is stated: “Otniel ben Kenaz, [brother of Caleb,] captured it” (Joshua 15:17). Saul made an unreasonable request, as it is stated: “It will be that the man who smites him, the king will enrich him with great wealth, and he will give him his daughter” (I Samuel 17:25).15Saul offered his daughter in marriage to the man who would smite Goliath. The Holy One blessed be He said: Had an Amonite, a mamzer, or slave killed him, would you have given him your daughter? The Holy One blessed be He arranged for David [to kill Goliath], and [Saul] gave him his daughter Mikhal. Yiftaḥ made an unreasonable request, as it is stated: “It will be, that whatever emerges from the doors of my house […I will offer it up as a burnt offering]” (Judges 11:31). The Holy One blessed be He said: Had a camel, a donkey, or a dog emerged, would you have presented it as a burnt offering? The Holy One blessed be He responded to him unfavorably and arranged for his daughter [to emerge] for him. “It was upon his seeing her that he rent his garments” (Judges 11:35) – he could have had his vow dissolved and gone to Pinḥas. He said: I am a king; shall I go to Pinḥas?16Yiftaḥ considered it beneath his dignity for him to have to go to Pinḥas to dissolve his vow. Pinḥas said: I am the High Priest and the son of a High Priest; shall I go to this ignoramus? In the meanwhile, that miserable one17Yiftaḥ’s daughter; see Judges 11:35–40. died, and both of them were liable for her blood. Pinḥas, the Divine Spirit left him. That is what is written: “Pinḥas son of Elazar had been the chief official over them in the past; the Lord was with him” (I Chronicles 9:20). Yiftaḥ’s limbs fell off one by one and were buried. That is what is written: “He was buried in the cities of Gilead” (Judges 12:7). It is not written, “In the city of Gilead,” but rather, “in the cities [of Gilead].” It teaches that his limbs fell off one by one, and he was buried in many places. Rabbi Shimon ben Lakish and Rabbi Yoḥanan: Reish Lakish said: He was obligated to give money and to sacrifice upon the altar.18When Yiftaḥ’s daughter emerged, he should have just taken a sum of money corresponding to her value and used it to purchase animals for sacrifice. Rabbi Yoḥanan said: He was not obligated to give money, as we learned: An item that is fit to be sacrificed atop the altar, shall be sacrificed; an item that is not fit to be sacrificed atop the altar, shall not be sacrificed atop the altar.19Thus, his vow did not take effect at all upon his daughter. Some add, based on Tanḥuma, that the text here should state: The Holy One blessed be He said to Israel: If you bring your valuations before Me, I consider it as though you sacrificed your souls [nafshotekhem] before Me. That is why it is stated: “If a man articulates a vow in accordance with the valuation of persons [nefashot] to the Lord” (Etz Yosef). Moreover, anyone who vows and fulfills his vow, merits to pay his vow in Jerusalem. That is what is written: “I will pay my vows to the Lord” (Psalms 116:18). Where? “In the courtyards of the house of the Lord, in your midst, Jerusalem. Halleluya” (Psalms 116:19), and it says: “Give thanks to the Lord, for He is good, for His kindness is forever” (Psalms 118:1).
אִישׁ כִּי יַפְלִא נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַה' (ויקרא כז, ב), הֲדָא הוּא דִכְתִיב (קהלת ה, ד): טוֹב אֲשֶׁר לֹא תִדֹּר מִשֶּׁתִּדֹּר וְלֹא תְשַׁלֵּם, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה, רַבִּי מֵאִיר אוֹמֵר: טוֹב אֲשֶׁר לֹא תִדֹּר וְטוֹב הַנּוֹדֵר וּמְשַׁלֵּם. רְאָיָה לְרַבִּי מֵאִיר, שֶׁנֶּאֱמַר (תהלים עו, יב): נִדְרוּ וְשַׁלְּמוּ לַה' אֱלֹהֵיכֶם. רַבִּי יְהוּדָה אוֹמֵר: טוֹב אֲשֶׁר לֹא תִדֹּר, וְטוֹב מִשְּׁנֵיהֶם מִי שֶׁאֵינוֹ נוֹדֵר כָּל עִקָּר אֶלָּא מֵבִיא כִּבְשָׂתוֹ לָעֲזָרָה וּמַקְדִּישָׁהּ וְשׁוֹחֲטָהּ. (דברים כג, כג): וְכִי תֶחְדַּל לִנְדֹּר לֹא יִהְיֶה בְךָ חֵטְא, אָמַר רַב הוּנָא מַעֲשֶׂה בְּאֶחָד שֶׁנָּדַר וְלֹא שִׁלֵּם אֶת נִדְרוֹ וְהָלַךְ לִפְרשׁ בַּיָּם הַגָּדוֹל וְשָׁקְעָה סְפִינָתוֹ וּמֵת בַּיָּם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, כָּל מִי שֶׁנּוֹדֵר וּמַשְׁהֶה אֶת נִדְרוֹ סוֹף שֶׁבָּא לִידֵי עֲבוֹדָה זָרָה וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים וְלָשׁוֹן הָרָע, מִמִּי אַתָּה לָמֵד כֻּלְּהוֹן מִיַּעֲקֹב, עַל יְדֵי שֶׁנָּדַר וְשִׁהָה אֶת נִדְרוֹ, בָּא לִידֵי כֻלָּן, עֲבוֹדָה זָרָה מִנַּיִן (בראשית לה, ב): וַיֹּאמֶר יַעֲקֹב אֶל בֵּיתוֹ הָסִרוּ אֶת אֱלֹהֵי הַנֵּכָר. גִּלּוּי עֲרָיוֹת מִנַּיִן, מִדִּינָה, שֶׁנֶּאֱמַר (בראשית לד, א): וַתֵּצֵא דִּינָה. שְׁפִיכוּת דָּמִים מִנַּיִּן, שֶׁנֶּאֱמַר (בראשית לד, כה): וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים. לָשׁוֹן הָרָע מִנַּיִן, שֶׁנֶּאֱמַר (בראשית לא, א): וַיִּשְׁמַע אֶת דִּבְרֵי בְנֵי לָבָן. וְרַבָּנָן אָמְרֵי כָּל מִי שֶׁנּוֹדֵר וּמַשְּׁהֶה נִדְרוֹ קוֹבֵר אֶת אִשְׁתּוֹ, הֲדָא הוּא דִכְתִיב (בראשית מח, ז): וַאֲנִי בְּבֹאִי מִפַּדָּן מֵתָה עָלַי רָחֵל. אָמַר רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק כָּל מִי שֶׁנּוֹדֵר וּמְשַׁלֵּם, יֵשׁ לוֹ שָׂכָר עַל הַנֶּדֶר וְעַל הַשִּׁלּוּם, שֶׁנֶּאֱמַר (תהלים עו, יב): נִדְרוּ וְשַׁלְּמוּ לַה' אֱלֹהֵיכֶם. וּמִי שֶׁנּוֹדֵר וּמַשְׁהֶה נִדְרוֹ, גּוֹרֵם מִיתָה לְעַצְמוֹ, דִּכְתִיב (דברים כג, כב): כִּי דָּרשׁ יִדְרְשֶׁנּוּ ה' אֱלֹהֶיךָ מֵעִמָּךְ, מִמְךָ נִפְרָעִין וְלֹא מִמָּמוֹנְךָ. אָמַר רַבִּי אַמֵּי אֵין מִיתָה בְּלֹא חֵטְא וְאֵין יִסּוּרִין בְּלֹא עָוֹן, אֵין מִיתָה בְּלֹא חֵטְא, שֶׁנֶּאֱמַר (יחזקאל יח, ד): הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת. וְאֵין יִסּוּרִין בְּלֹא עָוֹן, שֶׁנֶּאֱמַר (תהלים פט, לג): וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם וּבִנְגָעִים עֲוֹנָם. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי כְּשֵׁם שֶׁבִּנְדָרִים בַּל יַחֵל וּבַל תְּאַחֵר, כָּךְ בַּעֲרָכִין בַּל יַחֵל וּבַל תְּאַחֵר, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר: אִישׁ כִּי יַפְלִא נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַה'.
“Speak to the children of Israel, and say to them: If a man articulates a vow in accordance with the valuation of persons to the Lord” (Leviticus 27:2).
“If a man articulates a vow in accordance with the valuation of persons to the Lord” – that is what is written: “It is preferable that you do not vow than if you vow and do not pay” (Ecclesiastes 5:4). Rabbi Meir and Rabbi Yehuda: Rabbi Meir says: “It is preferable that you do not vow” – but one who vows and pays is better. There is proof for Rabbi Meir from what is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Rabbi Yehuda says: “It is preferable that you do not vow” – and better than both of them1Better than one who vows and does not pay, and one who vows and pays. is one who does not vow at all, but rather, brings his lamb to the Temple courtyard, consecrates it, and slaughters it. “If you refrain from vowing, there will be no sin in you” (Deuteronomy 23:23) – Rav Huna said: There was an incident involving one who took a vow but did not pay his vow, and he embarked to sail in the Mediterranean Sea. His ship sunk and he died at sea.
Rabbi Shmuel bar Naḥman said: Anyone who vows but delays fulfilling his vow, ultimately he will come to idol worship, forbidden sexual relations, bloodshed, and slander. From whom do you derive all this? It is from Jacob; because he vowed and delayed fulfilling his vow,2Jacob’s vow is related in Genesis 28:20–22, and a midrash asserts that he did not fulfill his vow in a timely enough fashion when he returned to the Land of Israel. he came to all of them. Idol worship, from where is it derived? “Jacob said to his household…remove the foreign gods [that are in your midst]” (Genesis 35:2). Forbidden sexual relations, from where is it derived? From Dina, as it is stated: “Dina went out.… [and Shekhem…lay with her and violated her]” (Genesis 34:1). Bloodshed, from where is it derived? From that which is stated: “It was on the third day, when they were in pain…[Simeon and Levi…killed all the males]” (Genesis 34:25). Slander, from where is it derived? From that which is stated: “He heard the words of Laban’s sons” (Genesis 31:1). The Rabbis say: Anyone who vows but delays fulfilling his vow buries his wife. That is what is written: “And as for me, when I came from Padan, Rachel died on me” (Genesis 48:7).
Rabbi Shmuel bar Rav Yitzḥak said: Anyone who vows and pays, he has reward for the vow and for the payment, as it is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Anyone who vows and delays fulfillment of his vow causes death to himself, as it is written: “As the Lord your God will demand it from you” (Deuteronomy 23:22) – payment is exacted from you, and not from your property. Rabbi Ami said: There is no death without sin, and there is no suffering without iniquity. There is no death without sin, as it is stated: “The soul that sins, it will die” (Ezekiel 18:4). There is no suffering without iniquity, as it is stated: “I will punish their transgression with a rod, and their iniquity with plague” (Psalms 89:33).
Rabbi Shimon ben Yoḥai said: Just as regarding vows, there are [the prohibitions:] You shall not profane,3See Numbers 30:3. and: You shall not delay,4See Deuteronomy 23:23. so, regarding valuations, there are [the prohibitions:] You shall not profane, and: You shall not delay. That is why Moses cautions Israel and says: “If a man articulates a vow in accordance with the valuation of persons to the Lord.”5Moses mentions the term vow in the context of valuations in order to imply that the prohibitions against violating or delaying fulfillment of vows applies to valuations as well.
דָּבָר אַחֵר, אִישׁ כִּי יַפְלִא, הֲדָא הוּא דִכְתִיב (איוב לד, יא): כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ וּכְאֹרַח אִישׁ יַמְצִאֶנּוּ, עוֹבָדָא הֲוָה בְּחַד גְּבַר דַּהֲווֹ לֵיהּ תְּרֵין בְּנִין, חַד מִנְּהוֹן עֲבַד מִצְוָה וְחַד מִנְּהוֹן לָא עֲבַד כָּל עִקָּר, הַהוּא דַּעֲבַד מִצְוָה זַבַּן לְבֵיתֵיהּ וְזַבַּן כָּל מַה דַּהֲוָה לֵיהּ וְאַפְּקַנְתְּהוֹן לְמִצְוָתָא, חַד זְמַן בְּיוֹמָא דְהוֹשַׁעְנָא יַהֲבָה לֵיהּ אִינְתְּתֵיהּ עַשְׂרָה פּוּלְסִין אָמְרָה לֵיהּ פּוּק זְבֵין לְבָנֶיךָ כְּלוּם מִן שׁוּקָא, כֵּיוָן שֶׁיָּצָא לַשּׁוּק פָּגְעוּ בֵּיהּ גַּבָּאֵי צְדָקָה, אָמְרֵי הָא אֲתָא מָרֵי מִצְוָתָא, אָמְרוּ לוֹ הַב חוּלָקָךְ בַּהֲדָא מִצְוָתָא דַּאֲנַן זָבְנִין חַד קוֹלָא לְחָדָא יְתוֹמְתָא, נְסַב אִלֵּין עַשְׂרָה פּוּלְסִין וִיהַב יַתְהוֹן לְהוֹן, וְנִתְבַּיֵּישׁ לֵילֵךְ לְבֵיתוֹ הָלַךְ לוֹ לְבֵית הַכְּנֶסֶת, חָמָא תַּמָּן מִן אִלֵּין אֶתְרוֹגַיָא דְּמֵינוּקַיָא מְקַלְקְלֵי בְּיוֹם הוֹשַׁעְנָא, וּתְנִינַן תַּמָּן מִיָּד הַתִּינוֹקוֹת שׁוֹמְטִין לוּלָבֵיהֶן וְאוֹכְלִים אֶתְרוֹגֵיהֶם, נְסַב מִנְּהוֹן וּמְלָא יָת סַקָּא וְהָלַךְ לִפְרשׁ בַּיָּם הַגָּדוֹל, עַד שֶׁהִגִּיעַ לִמְדִינַת הַמֶּלֶךְ, כֵּיוָן שֶׁהִגִּיעַ שָׁם אַרָעַת שַׁעְתָּא וְאִשְׁתְּכַח מַלְכָּא חָשֵׁשׁ מֵעוֹי, אָמְרִין לֵיהּ בְּחֶלְמָא אַסְוָתָךְ אֱכֹל מִן אִלֵּין אֶתְרוֹגִין דִּיהוּדָאי מַצְלִין עִמְּהוֹן בְּיוֹם הוֹשַׁעְנָא וְאַתְּ מִתְּסֵי, פִּשְׁפְּשִׁין בְּהַהוּא שַׁעְתָּא לְכָל אִלְפַיָא וּלְכָל מְדִינְתָּא וְלָא אַשְׁכְּחוּן, אָזְלִין וְאַשְׁכְּחוּן לְהַהוּא גַבְרָא יָתֵיב עַל סַקָּא, אָמְרִין לֵיהּ אִית גַּבָּךְ כְּלוּם, אֲמַר לָהֶם גְּבַר מִסְכֵּן אֲנָא וְלֵית גַּבִּי כְּלוּם לִמְזַבְּנָא, פִּשְׁפְּשׁוּ בְּסַקָּא וְאַשְׁכְּחוּן מִן אִלֵּין אֶתְרוֹגִין, וַאֲמָרִין לֵיהּ אִלֵּין מָה הֵן, אֲמַר לוֹן מִן אִלֵּין דִּיהוּדָאי מַצְלֵי בְּיוֹם הוֹשַׁעְנָא, אַטְעָנוּן סַקָּא וְאַעֲלוּהָ קֳדָם מַלְכָּא, אָכַל מַלְכָּא אִלֵּין אֶתְרוֹגַיָיא וְאִתְּסֵי. פַּנּוּן שַׂקָּא וּמְלָאוּהָ דִינָרִין. אֲמַר לֵיהּ מַלְכָּא שְׁאֵיל לָךְ עוֹד שְׁאֵלָּה וַאֲנָא עָבֵיד, אֲמַר לֵיהּ שְׁאֵילְנָא דְיַחֲזֹר לִי מוֹדְלִי וְיִפְקוּן כָּל עַמָּא לָקֳדָמוּתִי, עָבְדִין לֵיהּ כֵן, כֵּיוָן דְּמָטָא לְהַהִיא מְדִינְתָּא נָפַק כָּרוֹזָא קֳדָמוֹי וְנָפְקוּ כָּל עַמָּא לָקֳדָמוּתֵיהּ, נָפְקוּ אֲחוֹי וּבָנָיו לָקֳדָמוּתֵיהּ, מִינֵי גוֹזִין בְּחַד נָהָר יְהַב לְהוֹן שִׁבֹּלְתָּא דְנַהֲרָא וְשָׁטְפַת יָתְהוֹן, וְאִשְׂתַּכַּר עָלֵל לְבֵיתֵיהּ וְיָרַת מוֹדְלֵי דַּאֲחוֹי, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ. דָּבָר אַחֵר, כִּי פֹּעַל אָדָם יְשַׁלֶּם לוֹ, זֶה משֶׁה, דִּכְתִיב (שמות ב, יא): וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל משֶׁה וַיֵּצֵא אֶל אֶחָיו וַיַּרְא בְּסִבְלֹתָם, מַה רָאָה, רָאָה מַשּׂוֹי אִישׁ עַל אִשָּׁה, וּמַשׂוֹי גָּדוֹל עַל קָטָן, וּמַשׂוֹי בָּחוּר עַל זָקֵן, וְשָׁב וְיִשֵּׁב לָהֶם סִבְלוֹתָם בֵּין אִישׁ לְאִשָּׁה בֵּין גָּדוֹל לְקָטָן, בֵּין בָּחוּר לְזָקֵן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה יִשַּׁבְתָּ לְבָנַי סִבְלוֹתָם חַיֶּיךָ שֶׁאַתָּה עָתִיד לְיַשֵּׁב וּלְפָרֵשׁ לְבָנַי נִדְרֵיהֶם בֵּין אִישׁ לְאִשָּׁה בֵּין גָּדוֹל לְקָטָן, בֵּין בָּחוּר לְזָקֵן, הֲדָא הוּא דִכְתִיב: וַיְדַבֵּר ה' אֶל משֶׁה לֵאמֹר דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל אִישׁ כִּי יַפְלִא לִנְדֹּר נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַה'.
Another matter: “If a man articulates” – that is what is written: “For He repays a person for his actions, and according to the conduct of a man He will provide for him” (Job 34:11). There was an incident involving a certain man who had two sons, one of whom performed the mitzva [of giving charity] and one who did nothing at all. The one who performed a mitzva sold his house and sold everything that was his, and he spent [the money] on the mitzva. One time, on the day of the hoshana, his wife gave him ten shekels. She said to him: ‘Go out and purchase something from the market for your children.’ When he went out to the market, the charity collectors encountered him. They said: ‘Here comes the master of mitzvot.’ They said to him: ‘Give your portion for this mitzva, as we are buying a coat for a certain orphan girl.’ He took those ten shekels and gave them to them, and he was ashamed to go to his home. He went to the synagogue and saw there some of the citrons that the children [throw and] ruin on the day of the hoshana, as we learn there: Immediately, children drop their palm branches and eat their citrons.6Mishna Sukka 4:7. He took some of them and filled a sack, and embarked on a voyage in the Mediterranean Sea until he reached the province of the king. When he arrived there, it happened to be that the king had an intestinal illness. They said to him in a dream: ‘Your cure is to eat from those citrons with which the Jews pray on the day of the hoshana, and you will be cured.’ At that time, they searched all the ships and all the provinces, but could not find any. They went and found that man sitting on the sack. They said to him: ‘Do you have anything?’ He said to them: ‘I am a poor man and I have nothing to sell.’ They searched the sack and found those citrons. They said to him: ‘What are they?’ He said to them: ‘From those with which the Jews pray on the day of the hoshana.’ They loaded the sack and took it in before the king. The king ate those citrons and he was cured. They emptied the sack and filled it with dinars. The king said to him: ‘Make another request, and I will fulfill it.’ He said to him: ‘I request that my properties be restored to me and that all the people come out to greet me.’ He did so for him. When he arrived at [his home] province, a herald went out before him and all the people came out to greet him. His brother and his brother’s son went out to greet him, but as they were passing through a certain river, a current came and washed them away. It turned out that when he entered his home, he inherited his brother’s properties, to realize what is stated: “For He repays a person for his actions.”
Another matter: “For He repays a person for his actions” – this is Moses, as it is written: “It was in those days, when Moses was grown up, that he went out to his brethren and he saw their burdens” (Exodus 2:11). What did he see? He saw the burden of a man on a woman, the burden of an adult on a child, and the burden of a lad on an old man.7The Egyptians would force the Israelites to perform labors they were unfit to perform. He then rearranged their burdens between man and woman, between adult and child, between lad and old man. The Holy One blessed be He said to him: ‘You resolved the burdens of My children; as you live, you are destined to explain and clarify for My children their vows, [differentiating] between man and woman, between adult and child, between lad and old man. That is what is written: “The Lord spoke to Moses…saying: Speak to the children of Israel, and say to them: If a man articulates a vow in accordance with the valuation of persons to the Lord” (Leviticus 27:1–2).
רַבָּן גַּמְלִיאֵל הֲוָה מְטַיֵּל מִן עַכּוֹ לִכְזִיב וְהָיָה טָבִי עַבְדּוֹ מְהַלֵּךְ לְפָנָיו וְרַבִּי אִלְעָאי מֵאֲחוֹרָיו, רָאָה כִּכָּר אֶחָד מֻשְׁלָךְ בַּדֶּרֶךְ וְרָאָה גוֹי אֶחָד אָמַר לוֹ מַבְּגַי טֹל אֶת הַכִּכָּר הַזֶּה וּנְטָלוֹ, וְנִטְפַּל בּוֹ רַבִּי אִלְעָאי אָמַר לוֹ מַה שְּׁמֶךָ, אָמַר לוֹ מַבְּגַי, אָמַר לוֹ בֵּרַכְתָּ גַּמְלִיאֵל מִיָּמֶיךָ, אָמַר לוֹ לָאו, אָמַר לוֹ מֵאֵיזֶה מָקוֹם אַתָּה, אָמַר לוֹ מֵעֲיָרוֹת הַלָּלוּ שֶׁל בּוּרְגָנִין. וְלָמַדְנוּ שְׁלשָׁה דְּבָרִים, שֶׁחֲמֵצוֹ שֶׁל גּוֹי מֻתָּר לְאַחַר הַפֶּסַח, שֶׁצָּפָה בְּרוּחַ הַקֹּדֶשׁ שֶׁשְּׁמוֹ מַבְּגַי, שֶׁאֵין מַעֲבִירִין עַל הָאֳכָלִין. רַבִּי יַעֲקֹב בַּר זַבְדִּי בְּשֵׁם רַבִּי אַבָּהוּ הֲדָא דְתֵימַר בָּרִאשׁוֹנָה, אֲבָל עַכְשָׁיו מַעֲבִירִין עַל הָאֳכָלִין מִפְנֵי כְשָׁפִים. נִכְנְסוּ לִכְזִיב, כֵּיוָן שֶׁאָכְלוּ וְשָׁתוּ בָּא אֶחָד לִשְׁאֹל לוֹ אֶת נִדְרוֹ, אָמַר לוֹ רַבָּן גַּמְלִיאֵל לְרַבִּי אִלְעָאי מְשַׁעֵר אַתְּ רְבִיעִית יַיִן בָּאִיטַלְקִית, אָמַר לוֹ הֵן, אָמַר לוֹ לַשּׁוֹאֵל טַיֵּל אַחֲרֵינוּ עַד שֶׁנָּפֵיג אֶת יֵינִי, הִתְחִיל מְטַיֵּל אַחֲרֵיהֶם עַד שֶׁהִגִּיעַ לְסֻלָּמֵי צוֹר, כֵּיוָן שֶׁהִגִּיעַ לְשָׁם יָרַד לוֹ רַבָּן גַּמְלִיאֵל מֵעַל הַחֲמוֹר וְנִתְעַטֵּף בְּטַלִּיתוֹ וְיָשַׁב לוֹ. וְלָמַדְנוּ דְּבָרִים הַרְבֵּה בְּאוֹתוֹ הַיּוֹם, כִּי רְבִיעִית יַיִן מְשַׁכֶּרֶת, וְהַדֶּרֶךְ מְפִיגָה אֶת הַיַּיִן, וְאֵין מוֹרִין שְׁתוּיֵי יַיִן. וּמִמֶּנּוּ לָמַדְנוּ שְׁלשָׁה דְבָרִים, שֶׁאֵין מְפִירִין נְדָרִים לֹא שְׁתוּיֵי יַיִן וְלֹא רוֹכְבִין וְלֹא עוֹמְדִין אֶלָּא יוֹשְׁבִין עֲטוּפִין. בַּמֶּה פָּתַח לוֹ, אָמַר רַבִּי יוֹחָנָן בַּלָּשׁוֹן הַזֶּה פָּתַח לוֹ (משלי יב, יח): יֵשׁ בּוֹטֶה כְּמַדְקְרוֹת חֶרֶב וּלְשׁוֹן חֲכָמִים מַרְפֵּא, בְּדִין הוּא כָּל מִי שֶׁמְבַטֵּל לִנְדָרִים שֶׁיִּדָּקֵר בְּחֶרֶב, וּמַהוּ רְפוּאָתוֹ, וּלְשׁוֹן חֲכָמִים מַרְפֵּא, הוֹלֵךְ אֵצֶל חֲכָמִים וְהֵם מְפִירִים אֶת נִדְרוֹ, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: אִישׁ כִּי יַפְלִא נֶדֶר.
Rabban Gamliel was strolling from Akko to Keziv. Tavi, his servant, was walking before him and Rabbi Ilai behind him. He saw a certain loaf cast on the road, and he saw a certain gentile. He said to him: ‘Mabegai, take the loaf.’ He took it and he joined him. Rabbi Ilai said to him: ‘What is your name?’ He said to him: ‘Mabegai.’ He said to him: ‘Have you ever in your days greeted Rabban Gamliel?’ He said to him: ‘No.’ He said to him: ‘Where are you from?’ He said to him: ‘From these towns of huts.’ We learned three matters: That the leavened bread of a gentile is permitted after Passover;8By telling the gentile to pick up the loaf, Rabban Gamliel indirectly benefited from the loaf because the gentile felt a debt of gratitude to Rabban Gamliel. that [Rabban Gamliel] saw by means of the Divine Spirit that his name was Mabegai; and that one may not pass by food.9One may not pass by bread on the ground and leave it there. Rabbi Yaakov bar Zavdi in the name of Rabbi Abbahu: That which you said was [true] initially, but now, one passes by food due to sorcery.10One need not pick up the bread, due to the concern that the one who left it there performed sorcery and the bread will harm the one who picks it up.
They entered Keziv. Once they had eaten and drank, one came to him to request that [Rabban Gamliel] dissolve his vow. Rabban Gamliel said to Rabbi Ilai: ‘Do you estimate a quarter-log of Italian wine?’11Do you think I drank that much? He said to him: ‘Yes.’ He said to the requester: ‘Stroll with us until we cause the effects of my wine to wear off.’ He began strolling after them until they reached the Promontory of Tyre. When he reached there, Rabban Gamliel dismounted from the donkey, wrapped himself in his prayer shawl, and seated himself.
We learned numerous matters on that day: A quarter-log of wine causes drunkenness, a journey causes the effects of wine to wear off, and one may not issue a halakhic ruling while intoxicated with wine. And we learned from him three matters: That one may not dissolve a vow while intoxicated with wine, while riding, or standing; only seated and wrapped in a prayer shawl. What opening did he suggest for him?12In the laws of vows, an ‘opening’ is an undesirable consequence of the vow that was not realized at the time of the vow. The existence of such an unknown consequence allows (grants an opening) for the vow to be annulled. Rabbi Yoḥanan said: With this language he suggested an opening for him: “There is one who expresses like stabbings of a sword, but the tongue of the wise is a cure” (Proverbs 12:18) – by right, anyone who voids vows should be stabbed with a sword. What is his remedy? “But the tongue of the wise is a cure” – he goes to Sages and they dissolve his vow.13Thus, Rabban Gamliel asked the man if he had known the severity of taking vows. If he had not known, Rabban Gamliel was willing to annul the vow. That is why Moses cautions Israel and says to them: “If a man articulates a vow.”14The verse uses the term “vow” to imply that just as one should refrain from taking vows, one should similarly refrain for valuations.
אַרְבָּעָה פָּתְחוּ בִּנְדָרִים, שְׁלשָׁה שָׁאֲלוּ שֶׁלֹּא כְהֹגֶן וֶהֱשִׁיבָם הַקָּדוֹשׁ בָּרוּךְ הוּא כְּהֹגֶן, וְאֶחָד שָׁאַל שֶׁלֹּא כְּהֹגֶן וֶהֱשִׁיבוֹ הַמָּקוֹם שֶׁלֹּא כְהֹגֶן, וְאֵלּוּ הֵן: אֱלִיעֶזֶר עֶבֶד אַבְרָהָם, וְשָׁאוּל וְיִפְתָּח וְכָלֵב. אֱלִיעֶזֶר שָׁאַל שֶׁלֹּא כְהֹגֶן, שֶׁנֶּאֱמַר (בראשית כד, יד): וְהָיָה הַנַּעֲרָה אֲשֶׁר אֹמַר אֵלֶיהָ הַטִּי נָא כַדֵּךְ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִלּוּ יָצְתָה שִׁפְחָה כְּנַעֲנִית אוֹ זוֹנָה, הָיִיתָ אוֹמֵר (בראשית כד, יד): אֹתָהּ הֹכַחְתָּ לְעַבְדְּךָ לְיִצְחָק, וְעָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְזִמֵּן לוֹ אֶת רִבְקָה. כָּלֵב שָׁאַל שֶׁלֹּא כְהֹגֶן, שֶׁנֶּאֱמַר (יהושע טו, טז): וַיֹּאמֶר כָּלֵב אֲשֶׁר יַכֶּה אֶת קִרְיַת סֵפֶר וּלְכָדָהּ וְנָתַתִּי לוֹ אֶת עַכְסָה בִתִּי לְאִשָּׁה, הֱשִׁיבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִלּוּ לְכָדָהּ כְּנַעֲנִי אוֹ מַמְזֵר אוֹ עֶבֶד הָיִיתָ נוֹתֵן לוֹ בִּתְּךָ, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא זִמֵּן לוֹ אֶת אָחִיו וּלְכָדָהּ, שֶׁנֶּאֱמַר (יהושע טו, טז): וַיִּלְכְּדָהּ עָתְנִיאֵל בֶּן קְנַז. שָׁאוּל שָׁאַל שֶׁלֹּא כְהֹגֶן, שֶׁנֶּאֱמַר (שמואל א יז, כה): וְהָיָה הָאִישׁ אֲשֶׁר יַכֶּנּוּ יַעְשְׁרֶנוּ הַמֶּלֶךְ עשֶׁר גָּדוֹל וְאֶת בִּתּוֹ יִתֶּן לוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִלּוּ הֲרָגוֹ עַמּוֹנִי אוֹ מַמְזֵר אוֹ עֶבֶד הָיִיתָ נוֹתֵן לוֹ אֶת בִּתְּךָ, זִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא דָּוִד וְנָתַן לוֹ בִּתּוֹ מִיכַל. יִפְתָּח שָׁאַל שֶׁלֹּא כְהֹגֶן, שֶׁנֶּאֱמַר (שופטים יא, לא): וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא מִדַּלְתֵי בֵיתִי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִלּוּ יָצָא גָּמָּל אוֹ חֲמוֹר אוֹ כֶּלֶב הָיִיתָ מַעֲלֵהוּ עוֹלָה, הֱשִׁיבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא כְהֹגֶן וְזִמֵּן לוֹ אֶת בִּתּוֹ (שופטים יא, לה): וַיְהִי כִרְאוֹתוֹ אוֹתָהּ וַיִּקְרַע אֶת בְּגָדָיו, הָיָה יָכוֹל לְהָפֵר אֶת נִדְּרוֹ וְלֵילֵךְ אֵצֶל פִּנְחָס, אָמַר אֲנִי מֶלֶךְ וְאֵלֵךְ אֵצֶל פִּנְחָס, וּפִנְחָס אָמַר אֲנִי כֹּהֵן גָּדוֹל וּבֶן כֹּהֵן גָּדוֹל וְאֵלֵךְ אֵצֶל עַם הָאָרֶץ זֶה. בֵּין דֵּין לְדֵין נִסְפַּת הַהִיא עֲלוּבְתָּא וּשְׁנֵיהֶם נִתְחַיְּבוּ בְּדָמֶיהָ, פִּנְחָס נִסְתַּלְּקָה מִמֶּנּוּ רוּחַ הַקֹּדֶשׁ, הֲדָא הוּא דִכְתִיב (דברי הימים א ט, כ): וּפִינְחָס בֶּן אֶלְעָזָר נָגִיד הָיָה עֲלֵיהֶם לְפָנִים ה' עִמּוֹ. יִפְתָּח נִשּׁוֹל אֵבָר אֵבָר, וְנִקְבַּר, הֲדָא הוּא דִכְתִיב (שופטים יב, ז): וַיִּקָּבֵר בְּעָרֵי גִלְעָד, בְּעִיר גִּלְעָד לֹא נֶאֱמַר אֶלָּא בְּעָרֵי, מְלַמֵּד שֶׁהָיָה נִשּׁוֹל מִמֶּנּוּ אֵבָר אֵבָר וְנִקְבַּר בִּמְקוֹמוֹת הַרְבֵּה. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְרַבִּי יוֹחָנָן, רֵישׁ לָקִישׁ אָמַר דָּמִים הָיָה חַיָּב לִתֵּן וְלִקָּרֵב עַל גַּבֵּי הַמִּזְבֵּחַ. רַבִּי יוֹחָנָן אָמַר דָּמִים לֹא הָיָה חַיָּב, דִּתְנִינַן דָּבָר שֶׁרָאוּי לִקָּרֵב עַל גַּבֵּי הַמִּזְבֵּחַ יִקָּרֵב דָּבָר שֶׁאֵינוֹ רָאוּי לִקָּרֵב עַל גַּבֵּי הַמִּזְבֵּחַ לֹא יִקָּרֵב עַל גַּבֵּי מִזְבֵּחַ. וְלֹא עוֹד אֶלָּא כָּל מִי שֶׁנּוֹדֵר וּמְשַׁלֵּם נִדְרוֹ, זוֹכֶה שֶׁיְשַׁלֵּם נִדְרוֹ בִּירוּשָׁלַיִם, הֲדָא הוּא דִכְתִיב (תהלים קטז, יח): נְדָרַי לַה' אֲשַׁלֵּם, הֵיכָן (תהלים קטז, יט): בְּחַצְרוֹת בֵּית ה' בְּתוֹכֵכִי יְרוּשָׁלִָם הַלְלוּיָה, וְאוֹמֵר (תהלים קיח, א): הוֹדוּ לַה' כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ.
Four opened with vows; three made unreasonable requests but the Holy One blessed be He responded favorably, and one made an unreasonable request and the Omnipresent responded to him unfavorably. These are they: Eliezer, servant of Abraham; Saul; Yiftaḥ; and Caleb. Eliezer made an unreasonable request, as it is stated: “It will be that the girl to whom I shall say: Tilt your jug please…[it is she You have confirmed for Your servant, for Isaac]” (Genesis 24:14). The Holy One blessed be He said to him: Had a Canaanite maidservant or a prostitute emerged, would you have said: “It is she You have confirmed for Your servant, for Isaac” (Genesis 24:14)? But the Holy One blessed be He acted on his behalf and arranged for Rebecca to [come to] him.
Caleb made an unreasonable request, as it is stated: “Caleb said: To whoever smites Kiryat Sefer and captures it, I will give Akhsa my daughter to him as a wife” (Joshua 15:16). The Holy One blessed be He responded to him: Had a Canaanite, a mamzer, or a slave captured it, would you have given him your daughter? What did the Holy One blessed be He do? He arranged for his brother to capture it, as it is stated: “Otniel ben Kenaz, [brother of Caleb,] captured it” (Joshua 15:17).
Saul made an unreasonable request, as it is stated: “It will be that the man who smites him, the king will enrich him with great wealth, and he will give him his daughter” (I Samuel 17:25).15Saul offered his daughter in marriage to the man who would smite Goliath. The Holy One blessed be He said: Had an Amonite, a mamzer, or slave killed him, would you have given him your daughter? The Holy One blessed be He arranged for David [to kill Goliath], and [Saul] gave him his daughter Mikhal.
Yiftaḥ made an unreasonable request, as it is stated: “It will be, that whatever emerges from the doors of my house […I will offer it up as a burnt offering]” (Judges 11:31). The Holy One blessed be He said: Had a camel, a donkey, or a dog emerged, would you have presented it as a burnt offering? The Holy One blessed be He responded to him unfavorably and arranged for his daughter [to emerge] for him.
“It was upon his seeing her that he rent his garments” (Judges 11:35) – he could have had his vow dissolved and gone to Pinḥas. He said: I am a king; shall I go to Pinḥas?16Yiftaḥ considered it beneath his dignity for him to have to go to Pinḥas to dissolve his vow. Pinḥas said: I am the High Priest and the son of a High Priest; shall I go to this ignoramus? In the meanwhile, that miserable one17Yiftaḥ’s daughter; see Judges 11:35–40. died, and both of them were liable for her blood. Pinḥas, the Divine Spirit left him. That is what is written: “Pinḥas son of Elazar had been the chief official over them in the past; the Lord was with him” (I Chronicles 9:20). Yiftaḥ’s limbs fell off one by one and were buried. That is what is written: “He was buried in the cities of Gilead” (Judges 12:7). It is not written, “In the city of Gilead,” but rather, “in the cities [of Gilead].” It teaches that his limbs fell off one by one, and he was buried in many places.
Rabbi Shimon ben Lakish and Rabbi Yoḥanan: Reish Lakish said: He was obligated to give money and to sacrifice upon the altar.18When Yiftaḥ’s daughter emerged, he should have just taken a sum of money corresponding to her value and used it to purchase animals for sacrifice. Rabbi Yoḥanan said: He was not obligated to give money, as we learned: An item that is fit to be sacrificed atop the altar, shall be sacrificed; an item that is not fit to be sacrificed atop the altar, shall not be sacrificed atop the altar.19Thus, his vow did not take effect at all upon his daughter. Some add, based on Tanḥuma, that the text here should state: The Holy One blessed be He said to Israel: If you bring your valuations before Me, I consider it as though you sacrificed your souls [nafshotekhem] before Me. That is why it is stated: “If a man articulates a vow in accordance with the valuation of persons [nefashot] to the Lord” (Etz Yosef). Moreover, anyone who vows and fulfills his vow, merits to pay his vow in Jerusalem. That is what is written: “I will pay my vows to the Lord” (Psalms 116:18). Where? “In the courtyards of the house of the Lord, in your midst, Jerusalem. Halleluya” (Psalms 116:19), and it says: “Give thanks to the Lord, for He is good, for His kindness is forever” (Psalms 118:1).