תָּנָא: שֵׁן תּוֹתֶבֶת הָיְתָה לָהּ, וְעָשָׂה לָהּ רַבִּי יִשְׁמָעֵאל שֵׁן שֶׁל זָהָב מִשֶּׁלּוֹ. כִּי שָׁכֵיב רַבִּי יִשְׁמָעֵאל פְּתַח עֲלֵיהּ הַהוּא סַפְדָּנָא הָכִי: בְּנוֹת יִשְׂרָאֵל עַל רַבִּי יִשְׁמָעֵאל בְּכֶינָה, הַמַּלְבִּישְׁכֶן וכו׳.

It was taught: She had a false tooth [ shen totevet ], which disfigured her, and Rabbi Yishmael made her a gold tooth from his own money, thereby beautifying her. When Rabbi Yishmael died, a certain eulogizer began his eulogy about him like this: Daughters of Israel, weep for Rabbi Yishmael, who clothed you.

הַהוּא דַּאֲמַר לָהּ לִדְבֵיתְהוּ ״קוֹנָם שֶׁאִי אַתְּ נֶהֱנֵית לִי עַד שֶׁתַּטְעִימִי תַּבְשִׁילֵךְ לְרַבִּי יְהוּדָה וּלְרַבִּי שִׁמְעוֹן״. רַבִּי יְהוּדָה טָעֵים, אָמַר: קַל וָחוֹמֶר, וּמַה לַּעֲשׂוֹת שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ אָמְרָה תּוֹרָה: שְׁמִי שֶׁנִּכְתַּב בִּקְדוּשָּׁה – יִמָּחֶה עַל הַמַּיִם הַמְאָרְרִים בְּסָפֵק, וַאֲנִי – עַל אַחַת כַּמָּה וְכַמָּה.

§ The Gemara relates: There was a certain person who said to his wife: Benefiting from me is konam for you until you have given Rabbi Yehuda and Rabbi Shimon your cooked food to taste, so they can see for themselves what a bad cook you are. She brought the food to them, and Rabbi Yehuda tasted it, without concern for his honor. He said: This is an a fortiori inference: And what can be seen, that in order to make peace between a man and his wife, the Torah said: My name, that is written in sanctity, shall be blotted out in the waters that curse, as the words written on a scroll, including the name of God, were blotted out during the ceremony of preparing the water that a sota would drink. And this is so even in a case of where it is uncertain if this will bring peace between them, as she may or not be guilty of adultery. I, all the more so, should waive my honor in order to bring peace to this couple.

רַבִּי שִׁמְעוֹן לָא טָעֵים, אָמַר: יָמוּתוּ כָּל בְּנֵי אַלְמָנָה, וְאַל יָזוּז שִׁמְעוֹן מִמְּקוֹמוֹ. וְעוֹד: כִּי הֵיכִי דְּלָא לִתְרַגְּלִי לְמִינְדַּר.

Conversely, Rabbi Shimon did not taste. He said: Let all the children of the widow die, and Shimon will not budge from his place. In other words, the husband can die and leave his wife a widow and his children orphans, and let them die too, rather than have people belittle the dignity of Torah scholars by taking such vows. And furthermore, there is another reason for my refusal: So that they should not become used to taking vows.

הַהוּא דַּאֲמַר לִדְבֵיתְהוּ ״קוֹנָם שֶׁאִי אַתְּ נֶהֱנֵית לִי עַד שֶׁתָּרוֹקִי בּוֹ בְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל״. אָתַת וְרָקַק אַלְּבוּשֵׁיהּ. אֲמַר לֵיהּ רַב אַחָא מִדִּפְתִּי לְרָבִינָא: וְהָא הַאי לְזִילּוּתָא קָא מִיכַּוֵּין! אֲמַר לֵיהּ: מֵירָק עַל מָנֵי דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל – זִילּוּתָא רַבְּתָא הִיא.

The Gemara relates: There was a certain person who said to his wife: Benefiting from me is konam for you until you have spat on Rabban Shimon ben Gamliel. She came to Rabban Shimon ben Gamliel and spat on his clothing. Rav Aḥa of Difti said to Ravina: But this man intended the humiliation of Rabban Shimon ben Gamliel, which is not achieved by spitting on his clothing. Ravina said to him: Spittle on the clothing of Rabban Shimon ben Gamliel is a great humiliation for him, and she has thereby fulfilled the vow.

הַהוּא דַּאֲמַר לִדְבֵיתְהוּ ״קוֹנָם שֶׁאִי אַתְּ נֶהֱנֵית לִי עַד שֶׁתַּרְאִי מוּם יָפֶה שֶׁבִּיךְ לְרַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי״.

The Gemara relates: There was a certain person who said to his wife: Benefiting from me is konam for you until you show some beautiful [ yafeh ] part of you to Rabbi Yishmael, son of Rabbi Yosei. Rabbi Yishmael attempted to find something beautiful about the woman.

אָמַר לָהֶם: שֶׁמָּא רֹאשָׁהּ נָאֶה? אָמְרוּ לוֹ: סְגַלְגַּל. שֶׁמָּא שְׂעָרָהּ נָאֶה? דּוֹמֶה לַאֲנִיצֵי פִּשְׁתָּן. שֶׁמָּא עֵינֶיהָ נָאוֹת? טְרוּטוֹת הֵן. שֶׁמָּא אָזְנֶיהָ נָאוֹת? כְּפוּלוֹת הֵן. שֶׁמָּא חוֹטְמָהּ נָאֶה? בָּלוּם הוּא. שֶׁמָּא שִׂפְתוֹתֶיהָ נָאוֹת? עָבוֹת הֵן. שֶׁמָּא צַוָּארָהּ נָאֶה? שָׁקוּט הוּא. שֶׁמָּא כְּרֵיסָהּ נָאֶה? צָבֶה הוּא. שֶׁמָּא רַגְלֶיהָ נָאוֹת? רְחָבוֹת כְּשֶׁל אַוְוזָא. שֶׁמָּא שְׁמָהּ נָאֶה? לִכְלוּכִית שְׁמָהּ. אָמַר לָהֶן: יָפֶה קוֹרִין אוֹתָהּ לִכְלוּכִית, שֶׁהִיא מְלוּכְלֶכֶת בְּמוּמִין, וְשָׁרְיָיהּ.

He said to his students: Perhaps her head is beautiful? They said to him: It is round [ segalgal ]. Perhaps her hair is beautiful? They replied: Her hair resembles stalks of flax. Perhaps her eyes are beautiful? They are narrow [ terutot ]. Perhaps her ears are beautiful? They are double in size. Perhaps her nose is beautiful? It is stubby. Perhaps her lips are beautiful? They are thick. Perhaps her neck is beautiful? It is low and short. Perhaps her stomach is beautiful? It is swollen. Perhaps her legs are beautiful? They are as wide as a goose’s. Perhaps her name is beautiful? Her name is Likhlukhit. He said to them: It is fitting [ yafeh ] that she is called by the name Likhlukhit, as she is dirty [ melukhlekhet ] with blemishes, and he permitted her to benefit from her husband, because she did have one beautiful feature, her fitting name.

הַהוּא בַּר בָּבֶל דִּסְלֵיק לְאַרְעָא דְּיִשְׂרָאֵל, נְסֵיב אִיתְּתָא. אֲמַר לָהּ: בְּשִׁילִי לִי תְּרֵי טַלְפֵי. בְּשֵׁילָה לֵיהּ תְּרֵי טַלְפֵי. רְתַח עֲלָהּ. לְמָחָר אֲמַר לָהּ: בְּשִׁילִי לִי גְּרִיוָא. בְּשֵׁילָה לֵיהּ גְּרִיוָא. אֲמַר לָהּ: זִילִי אַיְיתִי לִי תְּרֵי בּוּצִינֵי. אָזְלַתְּ וְאַיְיתֵי לֵיהּ תְּרֵי שְׁרַגֵּי.

The Gemara cites another incident: There was a certain Babylonian who went up to Eretz Yisrael and married a woman there. He said to her: Cook two lentils, i.e., some lentils, for me. She cooked exactly two lentils for him. He grew angry with her. On the following day, so that she would not repeat what she had done, he said to her: Cook a se’a [ geriva ] for me, intending: A large amount. She cooked an actual se’a for him, far more than what one person could eat. He said to her: Go and bring me two butzinei , intending small gourds, as butzinei are small gourds in the Aramaic dialect spoken in Babylonia. She went and brought him two lamps [ sheraggei ], called butzinei in the Aramaic dialect spoken in Eretz Yisrael.

אֲמַר לָהּ: זִילִי תַּבְרִי יַתְהוֹן עַל רֵישָׁא דְּבָבָא. הֲוָה יָתֵיב בָּבָא בֶּן בּוּטָא אַבָּבָא, וְקָא דָּאֵין דִּינָא. אָזְלַתְּ וְתַבְרַתְ יַתְהוֹן עַל רֵישֵׁיהּ. אֲמַר לָהּ: מָה הָדֵין דְּעָבְדַתְּ?! אֲמָרָהּ לֵיהּ: כָּךְ צִיוָּנִי בַּעְלִי. אָמַר: אַתְּ עָשִׂיתָ רְצוֹן בַּעְלֵיךְ – הַמָּקוֹם יוֹצִיא מִמֵּךְ שְׁנֵי בָּנִים כְּבָבָא בֶּן בּוּטָא. הדרן עלך רבי אליעזר

In anger, he said to her: Go and break them on the head of the bava , intending the gate, as bava means a gate in the Aramaic dialect spoken in Babylonia. She did not recognize this word. At that time, the Sage Bava ben Buta was sitting as a judge at the gate. She went and broke them on his head, as his name was Bava. He said to her: What is this you have done? She said to him: This is what my husband commanded me to do. He said: You fulfilled your husband’s desire, may the Omnipresent bring forth from you two sons, corresponding to the two candles, like Bava ben Buta.

מתני׳ נַעֲרָה הַמְאוֹרָסָה – אָבִיהָ וּבַעְלָהּ מְפִירִין נְדָרֶיהָ.

With regard to a betrothed young woman, her father and her husband together nullify her vows.