Mózesi fogadalmak

When he went out the next day, he found two Hebrews fighting; so he said to the offender, “Why do you strike your fellow?”

Moses consented to stay with the man, and he gave Moses his daughter Zipporah as wife.

The Gemara asks: And as for the Rabbis, what is their reason for not accepting this proof? The Gemara answers: They hold: These people who were seeking Moses’ life, had they indeed died? But Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: Wherever it is stated in the Torah the term striving (Exodus 2:13), in reference to the men who slandered Moses, or standing (Exodus 5:20), in reference to those who complained against Moses and Aaron, they are none other than Dathan and Abiram. Dathan and Abiram were alive during the rebellion of Korah, which occurred years later, so they could not have been dead when God instructed Moses to return to Egypt. Rather, Reish Lakish said: They did not literally die, but the verse means that they lost their property and their status in the community, which meant their opinions were no longer granted credibility, and consequently, Moses could safely return to Egypt. Such a turn of events is not considered to be a new circumstance.

§ It is taught in a baraita (Tosefta 2:12): With regard to one prohibited by a vow from deriving benefit from another, they dissolve the vow for him only in the presence of the one who is the subject of the vow. The Gemara asks: From where are these matters derived? Rav Naḥman said: As it is written: “And the Lord said to Moses in Midian: Go, return to Egypt; for all the men are dead” (Exodus 4:19). Rav Naḥman notes that the verse specifies where God spoke to Moses, and explains that God said to him: In Midian you vowed to Yitro that you would not return to Egypt, go and dissolve your vow in Midian. And where does it say that Moses vowed to Yitro? For it is written: “And Moses was content [vayo’el] to dwell with the man” (Exodus 2:21). The word vayo’el is related to the word ala, and ala means nothing other than an oath, as it is written: “And he…brought him under an oath [ala]” (Ezekiel 17:13), and the halakhot of dissolution of oaths are identical to those of dissolution of vows.

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