Study Nedarim folio 31A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
מתני׳ הנודר משובתי שבת — אסור בישראל ואסור בכותים. מאוכלי שום — אסור בישראל ואסור בכותים. מעולי ירושלים — אסור בישראל ומותר בכותים.
Mishnah: One who takes a vow that deriving benefit from those who rest on Shabbat is forbidden to him is prohibited from deriving benefit from a Jew, and he is also prohibited from deriving benefit from Samaritans [Kutim] because they are also Shabbat observers. One who takes a vow that deriving benefit from those who eat garlic on Shabbat night is forbidden to him is prohibited from deriving benefit from a Jew, and he is also prohibited from benefiting from Samaritans. However, if one takes a vow that deriving benefit from those who ascend to Jerusalem is forbidden to him, he is prohibited from deriving benefit from a Jew, but he is permitted to benefit from Samaritans because they do not ascend to Jerusalem, but rather, to Mount Gerizim.
גמ׳ מאי ״שובתי שבת״? אילימא ממקיימי שבת, מאי איריא בכותים? אפילו גוים נמי! אלא ממצווים על השבת.
Talmud: The Talmud asks: What is the meaning of the expression in the Mishnah: Those who rest on Shabbat? If we say that the one who took the vow intended to render forbidden deriving benefit from those who uphold Shabbat, i.e., who actually observe it, why mention specifically that he is prohibited from deriving benefit from Samaritans; even benefit from other non-Jews who are Shabbat observers should also be prohibited? Rather, the intention of the tanna was to refer to a case where one took a vow that deriving benefit from those who are commanded about observing Shabbat is forbidden, and this tanna holds that the Samaritans are considered true converts, commanded to observe Shabbat.
אי הכי, אימא סיפא: ״מעולי ירושלים״ — אסור בישראל ומותר בכותים, אמאי? והא מצווים נינהו!
The Talmud asks: If that is so, say the latter clause of the Mishnah: If he takes a vow that deriving benefit from those who ascend to Jerusalem is forbidden to him, he is prohibited from deriving benefit from a Jew but permitted to derive benefit from Samaritans. Why? But aren’t Samaritans commanded to ascend just like other Jews?