משנה: נִדְרֵי אוֹנְסִין הִדִּירוֹ חֲבֵירוֹ שֶׁיֹּאכַל אֶצְלוֹ וְחָלָה הוּא אוֹ שֶׁחָלָה בְנוֹ אוֹ שֶׁעִיכְּבוֹ נָהָר הֲרֵי אֵילּוּ נִדְרֵי אוֹנְסִין. MISHNAH: Vows in connection with acts of God: His friend made him vow that he would eat with him but he or his child fell sick87And he has to stay home to treat him. or a river prevented him88By a flood.; these are vows in connection with acts of God89Since none of the parties had intended that the vow should include the case that the invited party was prevented by an act of God..
הלכה: נִדְרֵי אוֹנְסִין. הִדִּירוֹ חֲבֵירוֹ כול׳. מִפְּנֵי שֶׁחָלָה. הָא אִם לא חָלָה לֹא. אָמַר רִבִּי יִרְמְיָה. דְּרִבִּי מֵאִיר הִיא. דְּרִבִּי מֵאִיר אָמַר. אָסוּר עַד שֶׁיִּתֵּן. אָמַר רִבִּי יוֹסֵה. וְלָמָּה לֵית אֲנָן פָּֽתְרִין לָהּ דִּבְרֵי הַכֹּל. כַּיי דָמַר רִבִּי. בִּסְתָם חֲלוּקִין. מָה אֲנָן קַייָמִין. אִם בְּזֶה אוֹמֵר. מִפְּנֵי כְבוֹדִי. וְזֶה אוֹמֵר. מִפְּנֵי כְבוֹדִי. דִּבְרֵי הַכֹּל אָסוּר. אִם בְּזֶה אוֹמֵר. מִפְּנֵי כְבוֹדִי. וְזֶה אוֹמֵר. מִפְּנֵי כְבוֹדָךְ אָמַרְתִּי. דִּבְרֵי הַכֹּל מוּתָּר. אָמַר רִבִּי הִילָא. כֵּן אוֹרְחֵהּ דְּבַר נָשָׁא מֵימוֹר לְחַבְרֵיהּ. בורוסתי בייה. HALAKHAH: “Vows in connection with acts of God: His friend made him vow,” etc. because he fell ill. Therefore, if he did not fall ill, no90It is a valid vow which must be kept.. Rebbi Jeremiah said, this is Rebbi Meïr’s, since Rebbi Meïr said, “he is forbidden until he gives91Mishnah 8:11: “If somebody says to his friend, a qônām that I shall not have anything from you unless you come and take so and so much grain and wine for your son, he can annul his vow alone by saying, I said that only for my honor and that is my honor. But one who says, a qônām that you will not have anything from me unless you give so and so much grain and wine to my son, R. Meïr says he is forbidden until he gives. But the Sages say, this one also can annul his vow alone by saying, it is as if I received it.”.” Rebbi Yose said, why do we not explain it according to everybody92Since the entire vow falls under the category of speeding-up vows. But in the case of 8:11 there is another principle involved.? As my teacher said93R. Ze‘ira, in Halakhah 8:11, explaining the difference between R. Meïr and the Sages., they disagree when it was indeterminate. Where do we hold? If each one of them said, because of my honor, everybody agrees that he is forbidden94Both parties agree that they meant the vow to mean what it said; the vow is valid.. If one of them said, because of my honor, and the other said, I said it in your honor, everybody agrees he is permitted95Since the vow never was accepted by the other party.. Rebbi Hila said, is it the way of people to say χαρίζεσθαι βίᾳ96An interpretation by N. Brüll (cf. Note 70, p. 138), erroneously ascribed to Jastrow by S. Lieberman (p. 34). Lieberman reads כורוסתי instead of בורוסתי of the Leiden ms., כורוסתי of the editio princeps.
As Lieberman explains, in Egyptian legal papyri one frequently finds the formula ὁμολογῶ χαρίζεσθαί σοι “I agree that I gave you”. R. Hila asked, would anybody say ὁμολογῶ χαρίζεσθαί σοι βίᾳ “I agree that I gave you by force?” A gift can be given only with the consent of the recipient; in the case of Mishnah 8:11, a vow involving a gift can be valid only with the agreement of both parties.?