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א,ב הנוכרי--רבי מאיר אומר, נערך, אבל לא מעריך; רבי יהודה אומר, מעריך, אבל לא נערך. וזה וזה מודים, שהן נודרין ונידרין.

 

The non-Jew -- Rabbi Meir says "They may be the subject of an erech-vow but may not take an erech-vow. Rabbi Yehudah says "They may take an erech-vow but not be the subject of an erech-vow. Both of these (Rabbis) agree that they may make a [donation] vow (of 'slave value') and be "vowed."

ה,ב דמי ידי עליי--שמין אותו, כמה הוא שווה ביד, וכמה הוא שווה בלא יד. זה חומר בנדרים מבערכים. חומר בערכים מבנדרים כיצד: האומר ערכי עליי, ומת--ייתנו הירושים; דמי עליי, ומת--לא ייתנו הירושים, שאין דמים למתים. ערך ידי וערך רגלי עליי, לא אמר כלום; ערך ראשי וערך כבדי עליי, נותן ערך כולו. זה הכלל--דבר שהנשמה תלויה בו, נותן ערך כולו.

 

[One who says] "The value of my hand is upon me [to donate]" -- we evaluate him, how much is he worth with a hand, and how much is he worth without a hand. This is the stringency of vows over arachim . How are arachim more stringent than vows? One who says "My erech is upon me" and dies -- their inheritors must give it. "My value is upon me" and dies -- the inheritors do not give it, since there is no value to the dead. [One who says] "The erech of my hand or foot is upon me" has said nothing. "The erech of my head or liver is upon me" donates their entire erech . This is the rule -- anything that the life is dependent upon, you give the entire erech.

א,ב הנוכרי--רבי מאיר אומר, נערך, אבל לא מעריך; רבי יהודה אומר, מעריך, אבל לא נערך. וזה וזה מודים, שהן נודרין ונידרין.

The non-Jew -- Rabbi Meir says "They may be the subject of an erech-vow but may not take an erech-vow. Rabbi Yehudah says "They may take an erech-vow but not be the subject of an erech-vow. Both of these (Rabbis) agree that they may make a [donation] vow (of 'slave value') and be "vowed."

ה,ב דמי ידי עליי--שמין אותו, כמה הוא שווה ביד, וכמה הוא שווה בלא יד. זה חומר בנדרים מבערכים. חומר בערכים מבנדרים כיצד: האומר ערכי עליי, ומת--ייתנו הירושים; דמי עליי, ומת--לא ייתנו הירושים, שאין דמים למתים. ערך ידי וערך רגלי עליי, לא אמר כלום; ערך ראשי וערך כבדי עליי, נותן ערך כולו. זה הכלל--דבר שהנשמה תלויה בו, נותן ערך כולו.

[One who says] "The value of my hand is upon me [to donate]" -- we evaluate him, how much is he worth with a hand, and how much is he worth without a hand. This is the stringency of vows over arachim . How are arachim more stringent than vows? One who says "My erech is upon me" and dies -- their inheritors must give it. "My value is upon me" and dies -- the inheritors do not give it, since there is no value to the dead. [One who says] "The erech of my hand or foot is upon me" has said nothing. "The erech of my head or liver is upon me" donates their entire erech . This is the rule -- anything that the life is dependent upon, you give the entire erech.

The non-Jew -- Rabbi Meir says "They may be the subject of an erech-vow but may not take an erech-vow. Rabbi Yehudah says "They may take an erech-vow but not be the subject of an erech-vow. Both of these (Rabbis) agree that they may make a [donation] vow (of 'slave value') and be "vowed."

[One who says] "The value of my hand is upon me [to donate]" -- we evaluate him, how much is he worth with a hand, and how much is he worth without a hand. This is the stringency of vows over arachim. How are arachim more stringent than vows? One who says "My erech is upon me" and dies -- their inheritors must give it. "My value is upon me" and dies -- the inheritors do not give it, since there is no value to the dead. [One who says] "The erech of my hand or foot is upon me" has said nothing. "The erech if my head or liver is upon me" donates their entire erech. This is the rule -- anything that the life is dependent upon, you give the entire erech.

The non-Jew -- Rabbi Meir says "They may be the subject of an erech-vow but may not take an erech-vow. Rabbi Yehudah says "They may take an erech-vow but not be the subject of an erech-vow. Both of these (Rabbis) agree that they may make a [donation] vow (of 'slave value') and be "vowed."

[One who says] "The value of my hand is upon me [to donate]" -- we evaluate him, how much is he worth with a hand, and how much is he worth without a hand. This is the stringency of vows over arachim . How are arachim more stringent than vows? One who says "My erech is upon me" and dies -- their inheritors must give it. "My value is upon me" and dies -- the inheritors do not give it, since there is no value to the dead. [One who says] "The erech of my hand or foot is upon me" has said nothing. "The erech of my head or liver is upon me" donates their entire erech . This is the rule -- anything that the life is dependent upon, you give the entire erech.

The distinction made between a neder and an erech-vow is similar to that made between a neder and a shavuah vis a vis korbanos - the erech/shavuah is placed upon the oath-taker and therefore there is a lien on their property (the obligation isn't discharged by death). A neder is always on an object and the death/destruction of that object eliminates the neder (since, for example, the person or animal is now worthless).

The distinction made between a nedavah and an erech-vow is similar to that made between a nedavah and a neder vis a vis korbanos - the erech/neder is placed upon the oath-taker and therefore there is a lien on their property (the obligation isn't discharged by death). A nedavah is always on an object and the death/destruction of that object eliminates the nedavah (since, for example, the person or animal is now worthless).