משנה: פּוֹתְחִין לָאָדָם בִּכְבוֹד עַצְמוֹ וּבִכְבוֹד בָּנָיו. אוֹמְרִים לוֹ אִילּוּ הָיִיתָ יוֹדֵעַ שֶׁלְּמָחָר אוֹמְרִין עָלֶיךָ כָּךְ הִיא וֶסְתּוֹ שֶׁלִּפְלוֹנִי מְגָרֵשׁ נָשָׁיו וְעַל בְּנוֹתֶיךָ יְהוּ אוֹמְרִים בְּנוֹת גְּרוּשָׁה הֵן מָה רָאָת אִימָּן שֶׁלָּאֵילּוּ לְהִתְגָּרֵשׁ. וְאָמַר אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן לֹא הָיִיתִי נוֹדֵר הֲרֵי זֶה מוּתָּר. MISHNAH: One finds an opening for a man with his own honor and that of his children. One tells him91A man who made a vow which forces a divorce., if you had known that tomorrow one will say of you, it is the habit of this man to divorce his wife, and about your daughters one will say, they are daughters of a divorcee, what did the mother of these do to get herself divorced? If he said, if I had known that it is so I would not have made the vow, then it is dissolved.
הלכה: פּוֹתְחִין לָאָדָם בִּכְבוֹד עַצְמוֹ כול׳. תַּנֵּי. רִבִּי יוּדָה בֶּן בְּתֵירָה אוֹמֵר. אֵין פּוֹתְחִין לָאָדָם אֶלָּא בִכְבוֹד עַצְמוֹ בִּלְבַד. כְּהָדָא חָדָא אִיתָה נָדְרָת מִן בְּרַתָּהּ. אָתָת לְגַבֵּי רִבִּי יוֹחָנָן. אָמַר לָהּ. אִילּוּ הֲוֵוית יָדַעַת דִּבְרַתֵּיךְ נָסְבָה שׁוּם בִּישׁ נוֹדֶרֶת הֲוֵית. אָמְרָה. לֹא. וְשָׁרַת לָהּ. וְלֹא מִתְנִיתָא הִיא. פּוֹתְחִין לָאָדָם בִּכְבוֹד עַצְמוֹ וּבִכְבוֹד בָּנָיו. דְּלֹא תִיסְבּוֹר כְּרִבִּי יוּדָה בֶּן בְּתֵירָה. HALAKHAH: “One finds an opening for a man about his own honor,” etc. It was stated92Obviously, this is the Yerushalmi tradition. The (Babylonian) Tosephta, 5:6 attributes the text of the Mishnah to R. Jehudah ben Bathyra.: Rebbi Jehudah ben Bathyra said, one finds an opening for a man exclusively about his own honor. As the following? A woman vowed [not to have benefit] from her daughter93She did not want to be supported by her daughter.. She came to Rebbi Joḥanan who said to her, if you had known that your daughter gets a bad reputation94People will say that she does not care for her mother., would you have made the vow? She said, no, and he permitted her. Is that not the Mishnah95Why is it worthwhile to record a decision which follows the Mishnah closely? [In the Babli (a total of 24 times) R. Joḥanan is reported to hold that an anonymous Mishnah always represents practice; in the Yerushalmi he holds in general that practice follows an anonymous Mishnah (Yebamot 4:11, Note 177)].: “One finds an opening for a man about his own honor and that of his children”? That you should not think one follows Rebbi Jehudah ben Bathyra.