Nedarim 84a (פד.) — the Talmud in English

Rava raised an objection to Rav Naḥman:

And

because

is a husband not included among people?

And we learned: “I am removed from the Jews” — if she prohibited herself from marital relations with all Jews,

if she prohibited herself from marital relations with all Jewish men,

the husband shall annul

her

share, and she may have relations with him, and she shall be removed from

the rest of

the Jews.

This is because the husband’s annulment takes effect only with regard to that which she prohibited to herself concerning him; but with regard to that which she prohibited to herself concerning others, he cannot annul it.

And if you say that a husband is not included among people,

why does the husband need to annul his share? His share was not prohibited at all!

And we answer: In fact, a husband is not included among people.

The case here is different, since the circumstances clearly indicate that she prohibited herself with regard to that which is permitted.

For in this case, when she prohibited herself from marital relations, it is evident that she intended to include her husband as well, since she is prohibited to the others in any event.

We learned in the Mishna:

She may derive benefit from gleanings, forgotten sheaves, and the corner of the field:

But it does not teach

in the Mishna

“and from the poor tithe.”

This implies that a woman prohibited by a vow from deriving benefit from people may not derive benefit from the poor tithe.

.

And we raise an objection:

But it was taught in a beraita: “And from the poor tithe” —

meaning that she may also derive benefit from the poor tithe, so there is a contradiction between the Mishna and the beraita.

And we answer:

Rav Yosef said: It is not difficult.

This is the opinion of Rabbi Eliezer; that is the opinion of the Rabbis.

As we learned: Rabbi Eliezer says: A person need not designate [

to establish the status of tithe upon one-tenth of the produce]

the poor tithe of demai. [

The name demai refers to produce belonging to amei ha-aretz, concerning which the Sages decreed that tithes must be separated, even though most amei ha-aretz tithe their produce, because they are suspected of not being careful to separate tithes].

Rabbi Eliezer maintains that since demai is only a rabbinic decree instituted because of the concern that the produce might be untithed produce, and even if one separates the poor tithe he is not obligated to give it to the poor, since monetary uncertainty is treated leniently, according to his opinion there is no need even to designate the poor tithe at all.