משנה: אַרְבָּעָה נְדָרִים הִתִּירוּ חֲכָמִים נִידְרֵי זֵירוּזִין וְנִידְרֵי הֲבַאי וְנִידְרֵי שְׁגָגוֹת וְנִידְרֵי אוֹנְסִין. נִדְרֵי זֵירוּזִין כֵּיצַד הָיָה מוֹכֵר חֵפֶץ וְאָמַר קוֹנָם שֶׂאֵינִי פוֹחֵת לָךְ מִן הַסֶּלַע. וְהַלָּה אָמַר קוֹנָם שֶׁאֵינִי מוֹסִיף לָךְ עַל הַשֶּׁקֶל שְׁנֵיהֶן רוֹצִין בִּשְׁלֹשָׁה דֵינָרִין. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר אַף הָרוֹצֶה לְהַדִּיר אֶת חֲבֵירוֹ שֶׁיֹּאכַל אֶצְלוֹ וְאָמַר לוֹ כָּל־נֶדֶר שֶׁאֲנִי עָתִיד לִידּוֹר הוּא בָטֵל וּבִלְבַד שֶׁיְּהֵא זָכוּר בְּשָׁעַת הַנֶּדֶר. MISHNAH: Four kinds of vows did the Sages dissolve: Speeding-up vows, exaggeration vows, vows in error, and vows about acts of God1These will all be explained in the Mishnah.. What are speeding-up vows? One who has something to sell says, a qônām2In this form, the vow is void and does not have to be dissolved since it is not indicated to what it refers. One has to assume that the vendor says the money received for the sale shall be qônām if I sell for less. that I shall not reduce the price below a tetradrachma, and the other one says, a qônām that I shall not increase my bid to more than a sheqel; both of them intend three denarii3A tetradrachma is 4 denarii, a sheqel 2. They split the difference.. Rebbi Eliezer ben Jacob says, also one who wants by a vow to get his neighbor to eat at his place. If he says to himself4The Mishnah in the Babli יאמר instead of ואמר. This requires a reformulation of what R. Eliezer ben Jacob said, 23b. The second statement of R. Eliezer ben Jacob is not connected to the first which simply extends the definition of speeding-up vows.: any vow which I make in the future shall be void, [it is void] if he remembers at the moment he makes the vow.
הלכה: אַרְבָּעָה נְדָרִים הִתִּירוּ חֲכָמִים כול׳. וְכָל־הַנְּדָרִים לָאו חֲכָמִים הֵן שֶׁהֵן מַתִּירִין. כְּתִיב וַיְדַבֵּר מֹשֶׁה אֶל רָאשֵׁי הַמַּטּוֹת. תָּלָה הַפָּרָשָׁה בְּרָאשֵׁי הַמַּטּוֹת שֶׁיְּהוּ מַתִּירִין נִדְרֵי הָעָם. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. לֹא יֵחַל דְּבָרוֹ. הוּא אֵינוֹ מוֹחֵל דְּבָרוֹ. הָא אַחֵר עוֹשֶׂה דְּבָרוֹ חוּלִין. וְאֵי זֶה זֶה. זֶה חָכָם שֶׁמַּתִיר נִדְרוֹ. חֲנַנְיָה בֶן אֲחִי רִבִּי יְהוֹשֻׁעַ אוֹמֵר. נִשְׁבַּעְתִּי וָאַקַּייֵמָה. פְּעָמִים שֶׁאֵינוֹ מְקַייֵם. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. אֲשֶׁר נִשְׁבַּעְתִּי בְאַפִּי. בְּאַפִּי נִשְׁבַּעְתִּי. חוֹזֵר אֲנִי בִי. HALAKHAH: “Four kinds of vows did the Sages dissolve,” etc. Do not the Sages permit all kinds of vows? It is written6Numbers.30.2">Num. 30:2.: “Moses spoke to the heads of the tribes.” He referred the paragraph to the heads of the tribes that they should dissolve the people’s vows. Rav Jehudah in the name of Samuel7Numbers.30.3">Num. 30:3. The same argument in the Chagigah.10a">Babli, Ḥagigah 10a, in response to Mishnah 1:8: Dissolutions of vows “hang in the air” (have no biblical basis). This is the only argument accepted in the Babli.: “He shall not profane his word.” He cannot profane his word; this implies that others can profane his words. Who is that? That is the Sage who dissolves the vow. Ḥananiah the nephew of Rebbi Joshua said8Psalms.119.106">Ps. 119:106. Also in the Chagigah.10a">Babli, Ḥagigah 10a. In Nedarim.8a">Nedarim 8a, the verse is interpreted to authorize vows to keep commandments of the Torah. In Sadducee theory (Damascus Document CD XVI 7–8), the consequence of such a vow is that the corresponding commandment cannot be broken even under extreme pain, which in pharisaic theory applies only to idolatry, incest and adultery, and murder., “I swore and I shall keep it.” Sometimes I keep it. Rebbi Joshua said9Psalms.95.11">Ps. 95:11. Also in the Chagigah.10a">Babli, Ḥagigah 10a., “What I swore in my rage:” In my rage I swore; I change my mind.
וְכָל־הַנְּדָרִים חֲכָמִים הֵם שֶׁהֵם מַתִּירִים. וְתַנִּינָן. אַרְבָּעָה נְדָרִים הִתִּירוּ חֲכָמִים. רִבִּי לָֽעְזָר בְשֵׁם רִבִּי חִייָה רוֹבָה. אֵילּוּ אֵינָן צְרִיכִין הֵיתֵר חָכָם. רַב וּשְׁמוּאֵל תְּרֵיהוֹן אָֽמְרִין. אֵילּוּ הֵן צְרִיכִין הֵיתֵר חָכָם. הָתִיב אִיסִּי. וַהֲרֵי לֹא מָצִינוּ פֶתַח לִנְדָרִים אֶלָּא מִיכָּן. אָמַר לֵיהּ שְׁמוּאֵל. חֲגַר עֲלֵיהּ מוּתְנָא. מַתְנִיתָא פְלִיגָא עַל אִיסִּי. אַף זֶה יָכוֹל לְהָפֵר נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם. פָּתַר לָהּ. כָּל־הַנְּדָרִים צְרִיכִין פֶּתַח מִמָּקוֹם אַחֵר וְאֵילּוּ פִּתְחָן בְּצִידָּן. אָמַר רִבִּי זְעִירָא. הָדָא דְאַתְּ אָמַר בְּשֶׁאֵינָן מַעֲמִידִים. אֲבָל אִם הָיוּ מַעֲמִידִין צְרִיכִין הֵיתֵר חָכָם. הֲרֵי זֶה מַעֲמִיד וְזֶה אֵינוֹ מַעֲמִיד. מֵאַחַר שֶׁבָּטֵל אֶצֶל זֶה יִבָּטֵל זֶה. תַּלְמִידוֹי דְרִבִּי חִייָה בַר לוּלִייָנִי אָמַר רִבִּי יוּדָן. שֶׁאִילּוּ הָיָה אוֹמֵר זֶה בְסֶלַע. וְזֶה אוֹמֵר לִיתֵּן לוֹ בְשָׁלֹשׁ. וְזֶה אוֹמֵר בְּשֶׁקֶל. מַעֲמִיד. מֵאַחַר שֶׁבִּיטֵּל דֵּינָר זֶה עַל זֶה יְבַטֵּל עוֹד דֵּינָר אַחֵר אֶצְלוֹ וְיִתְּנוּ לוֹ בִשְׁנַיִם. Do the Sages permit all kinds of vows? “Four kinds of vows did the Sages dissolve”! Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: Those do not need the permission of a Sage10In the Babli, this is the authoritative opinion of Samuel, 21b..11Rosh (R. Asher ben Ieḥiel (~ 1250 Germany - 1327 Toledo) quotes (3,1) a different text: רִבִּי שִׁמעוֹן בַר רַבָּא בְשֵׁם רִבִּי יוֹחָנָן אֵילּוּ אֵין צְרִיכִין הֵתֵר חָכָם. רַב וּשְׁמוּאֵל דְּאָֽמְרֵי תְּרַװַייהוּ. אֵין צְרִיכִין הֵיתֵר חָכָם. “Rebbi Simeon ben Rebbi Abba in the name of Rebbi Joḥanan: these need the permission of a Sage. Rav and Samuel both say: they do not need the permission of a Sage.” It is obvious that this cannot be the Yerushalmi text since דְּאָֽמְרֵי תְּרַװַייהוּ is pure Babylonian Aramaic. Rav and Samuel both say that these need the permission of a Sage12In the Babli, this is the rejected opinion of Rav Assi (Issy).. Issy objected: Did we not find an opening for vows from there only13This is confirmed in the Nedarim.21a">Babli, 21a, where Rav Assi holds that a vow can be dissolved by a Sage (an ordained rabbi) only if its invalidity is obvious, not because the person making the vow repents his action.? Samuel said to him, bind a rope on it14It is not quite clear what this expression means. It might be that this kind of obviously void vow is the “rope with which one lifts other kinds of vows” to dissolution.. A Mishnah disagrees with Issy15Nedarim 8:6:1" href="/Jerusalem_Talmud_Nedarim.8.6.1">Mishnah 8:7, speaking of a person who threatens to forbid to himself all intercourse with another if the other refuses to take gifts from him.: “This one also can dissolve his vow without asking a Sage.” He explains it, that all vows need an opening from another place but these have their openings in themselves16It still needs to be dissolved by a Sage but the dissolution is granted automatically.. Rebbi Ze‘ira said, that is, if they do not insist17If the person never had intended that the offered price should be the final price. R. Nissim Gerondi (“Ran”), in quoting this Yerushalmi (Commentary to the Nedarim.21a">Babli, 21a), holds that the three sheqels quoted in the Mishnah are only an example and that any price between 2 and 4 denarii is acceptable but that the seller may not sell for 4 and the buyer not buy for 2 denarii without confirming their vows as real and requiring the counsel of a Sage.. But if they did insist they need the permission of a Sage. If one did insist but the other did not insist, since this one’s is invalid, the other one’s also should be invalid18If, e. g., the seller makes the same vow for two customers and he intends to insist on the full price for one but not for the other, his vow for the first is void since it is void for the second. (Concurrent explanation of Ran and Rashba.). A student of Rebbi Ḥiyya bar Julianus said [after] Rebbi Yudan: If one asked a tetradrachma, one was ready to give him three19Denarii., and another one said a sheqel. (Does he insist?)20This is missing in the text quoted by Rashba (Novellae, Chapter 3, Nedarim.20b">20b), probably correctly. (This text not quoted by Ran.) Since he renounces one denar for this one he may renounce another one for the other one and give it to him for two21It would be incorrect to read the Mishnah as not permitting the seller to lower the price more than half the original difference. (Cf. Nedarim 3:1:3" href="/Jerusalem_Talmud_Nedarim.3.1.3">Note 17.).
אָמַר רִבִּי אִמִּי. מָאן תַּנָּא נִידְרֵי זְירוּזִין. רִבִּי טַרְפוֹן. דּוּ פָתַר לָהּ בְּמַעֲמִידִין. אָמַר רִבִּי בָּא. תִּיפְתָּר דִּבְרֵי הַכֹּל שֶׁאֵין מַעֲמִידִין. אִין תֵּימַר בְּמַעֲמִידִין. נִיתְנֵי. רִבִּי אֱלִיעזֶר בֶּן יַעֲקֹב וְרִבִּי טַרְפוֹן שְׁנֵיהֶן אָֽמְרוּ דָבָר אֶחָד. אִית תַּנָּיֵי תַנֵּי. הָרוֹצֶה. אִית תַּנָּיֵי תַנֵּי. אַף הָרוֹצֶה. מָאן דָּמַר. הָרוֹצֶה. מְסַיֵיעַ לְרִבִּי בָּא. מָאן דָּמַר. אַף הָרוֹצֶה. מְסַיֵיעַ לְרִבִּי אִמִּי. רִבִּי פְדָת בְּשֵׁם רִבִּי יוֹחָנָן. מָאן תַּנָּא נִידְרֵי זְירוּזִין. רִבִּי טַרְפוֹן. Rebbi Immi said, who is the Tanna of speeding-up vows? Rebbi Tarphon22He says in Mishnah and Nazir 5:3:2-4" href="/Jerusalem_Talmud_Nazir.5.3.2-4">Halakhah Nazir 5:5, and in Tosephta Nazir 3:19 R. Jehudah in his name (Mishnah Ṭahorot 4:12 in his own name), that a vow of nezirut is only valid if it is unquestionable. One then assumes that all other vows follow the same rule. (The Tosephta is quoted another 6 times in the Babli.)
In the Nedarim.21a">Babli, 21a, this is quoted by R. Ammi in the name of R. Jehudah Neśia.! For he explains it for those who insist. Rebbi Abba said, explain it according to everybody for those who do not insist23As explained in the preceding paragraph.. If you say for those who insist, one should have stated that Rebbi Eliezer ben Jacob24Who in the Mishnah permits self help in the dissolution of vows. and Rebbi Tarphon say the same thing. Some Tannaїm say, “one who wants”; some Tannaïm say, “also one who wants”25In the Mishnah. In the first version, R. Eliezer ben Jacob’s statement is not a continuation of the first part of the Mishnah and does not necessarily deal with the same situation. In the second version, the one of our Mishnah, R. Eliezer ben Jacob’s first statement continues the Mishnah and, if the first part follows R. Tarphon, he does the same.. He who says “one who wants” supports Rebbi Abba26The first part refers to people who intend to change their mind but it implies nothing for R. Eliezer ben Jacob.; he who says “also one who wants”, supports Rebbi Immi. Rebbi Pedat in the name of Rebbi Joḥanan: who is the Tanna of speeding-up vows? Rebbi Tarphon27R. Pedat disputes the originality of R. Immi’s statement and claims priority for the latter’s teacher.!
כֵּינִי מַתְנִיתָא. כָּל־נֶדֶר שֶׁאֲנִי עָתִיד לִידּוֹר הֲרֵי הוּא בָטֵל וּבִלְבַד שֶׁיְּהֵא זָכוּר בְּשָׁעַת הַנֶּדֶר. בְּשֶׁלֹּא הִתְנָה. אֲבָל אִם הִתְנָה אַף עַל פִּי שֶׁאֵינוֹ זָכוּר. בַּנְּדָרִים. אֲבָל בַּשְּׁבוּעוֹת תְּנַיי בַּנְּדָרִים וְאֵין תְּנַיי בַּשְּׁבוּעוֹת. כְּהָדָא דְתַנֵּי. שְׁבוּעַת הַדַּייָנִין כִּתְנַייִן שֶׁבְּלִיבֵּינוּ לֹא כִתְנַייִן שֶׁבִּלְבָֽבְכֶם. אָמַר רִבִּי יוּדָה. כִּתְנַייִן שֶׁבְּלִיבּוֹ הוּא מַשְׁבִּיעוֹ. וְלָמָּה הוּא מַתְנֶה עִמּוֹ. מִפְּנֵי הַהֶדְיוֹטוֹת שֶׁלֹּא יֹאמְרוּ. יֵשׁ תְּנַייִן בַּשְׁבוּעוֹת. תַּנֵּי רִבִּי חֲנַנְיָה קוֹמֵי רִבִּי מָנָא. וְהָא כְתִיב כִּי אֵת אֲשֶׁר יֵשְׁנוֹ פֹּה. מַה אַתְּ שְׁמַע מִינָהּ. אָמַר לֵיהּ. מַה דּוֹרוֹת הַבָּאִים אַחֲרֵינוּ אֵין בְּלִיבָּן תְּנַיי אַף אָנוּ אֵין בְּלִיבֵּינוּ תְּנַיי So is the Mishnah28This language is somewhat unexpected since it usually introduces an emendation of the Mishnah.: “Any vow which I make in the future shall be void, [it is void] if he remembers at the moment he makes the vow,” if he did not stipulate a reservation29If a person stipulates expressly that his vows shall be void even if he does not remember that stipulation at the moment of the vow, the stipulation is valid and active.. But if he stipulated a reservation, then even if he does not remember. That is for vows; but for oaths? There are reservations for vows, there are no reservations for oaths, as it was stated about oaths imposed by judges30Text from Sotah 7:1:7" href="/Jerusalem_Talmud_Sotah.7.1.7">Soṭah 7:1, Note 27.: “According to our understanding, not according to your understanding.” Rebbi Jehudah said, he makes him swear according to his understanding. Why does he stipulate with him? Because of the uneducated, lest they say that there may be mental reservations for oaths.