משנה: וְעוֹד אָמַר רִבִּי אֱלִיעֶזֶר פּוֹתְחִין בַּנּוֹלָד. וַחֲכָמִים אוֹסְרִין. כֵּיצַד אָמַר קוֹנָם שֶׁאֵינִי נֶהֱנֶה לְאִישׁ פְּלוֹנִי וְנַעֲשָׂה סוֹפֵר אוֹ שֶׁהָיָה מַשִּׂיא אֶת בְּנוֹ בְקָרוֹב וְאָמַר אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא נַעֲשֶׂה סוֹפֵר אוֹ שֶׁהוּא מַשִּׂיא אֶת בְּנוֹ בְקָרוֹב לֹא הָיִיתִי נוֹדֵר. קוֹנָם לְבַיִת הַזֶּה אֵינִי נִכְנָס וְנַעֲשָׂה בֵיֹת הַכְּנֶסֶת. אָמַר אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא נַעֲשֶׂה בֵית הַכְּנֶסֶת לֹא הָיִיתִי נוֹדֵר. רִבִּי אֱלִיעֶזֶר מַתִיר וַחֲכָמִים אוֹסְרִין. MISHNAH: In addition, Rebbi Eliezer said, one finds an opening in changed circumstances, but the Sages forbid it. How is this? If he said, a qônām that I shall not benefit from Mr. X, who then becomes a public scribe³⁹Or any public official whose services he might need. or who marries off his son to one of [the vower’s] relatives⁴⁰And he wants to go to the wedding feast which, according to the custom of the times, was paid for by the groom’s family., and he said, if I had known that he will become a public scribe or marry off his son to a relative, I would not have vowed; or if he said, a qônām that I shall not enter this house and it was turned into a synagogue and he said, if I had known that it would become a synagogue, I would not have vowed; Rebbi Eliezer permits but the Sages prohibit⁴¹Since it could not have been in the vower’s mind at the moment he made the vow..

הלכה: וְעוֹד אָמַר רִבִּי אֱלִיעֶזֶר פּוֹתְחִין בַּנּוֹלָד כול׳. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מִמֹּשֶׁה לָמַד רִבִּי אֱלִיעֶזֶר שֶׁפָּתַח לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בַּנּוֹלָד. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא. אִילּוּ הָיִיתָ יוֹדֵעַ כִי מֵתוּ כָּל־הָאֲנָשִׁים הַמְבַקְּשִׁים אֶת נַפְשֶׁךָ נוֹדֵר הָיִיתָ. וְכִי מֵתִים הָיוּ. וַהֲלֹא דָתָן וַאֲבִירָם הָיוּ. אֶלָּא שֶׁיָּֽרְדוּ מִנִּכְסֵיהֶם. HALAKHAH: “In addition, Rebbi Eliezer said, one finds an opening in changed circumstances,” etc. Rebbi Simon in the name of Rebbi Joshua ben Levi⁴²In the Nedarim.64b">Babli, 64b, Rav Ḥisda: Rebbi Eliezer learned from Moses, to whom the Holy One, praise to Him, provided an opening by changed circumstances. The Holy One, praise to Him, said to him: If you had known that “all the men who want to kill you have died,” would you have vowed⁴³The background is in Tanḥuma Šemot 12,Tanḥuma Buber Šemot 11, on Ex. 2:21, quoted in the Nedarim.65a">Babli 65a: “Moses swore that he would dwell with the man” deriving וַיּוֹאֵל from אלה “to swear”, not from יאל “to agree, to decide”. (The problem naturally is that the form וַיּוֹאֵל is qal if derived from יאל but hiph‘il if derived from אלה and would have to be translated “he (Reuel) made Moses swear to dwell with the man,” which should require a nota accusativi before “Moses”.} Since Moses swore in Midyan that he would stay there when he thought that he never could return to Egypt, he had to return there to have his vow dissolved.? But did they really die? Were they not Dathan and Abiram⁴⁴The identification of “the evil one” in Exodus.2.13">Ex. 2:13 is in the Nedarim.64b">Babli, 64b, and Tanḥuma Šemot 10; identifying all anonymous evildoers in Ex. and Num. with Dathan and Abiram who were called “evil ones” by Moses (Numbers.16.26">Num.16:26).? Only, they became poor⁴⁵Therefore, nobody in government would listen to their calumnies. In the Babli, this is attributed to R. Simeon ben Laqish..

אָמַר רִבִּי יִרְמְיָה. הָדָא דְאַתְּ אָמַר עַד שֶׁלֹּא נָֽשְׂאוּ וְנָֽתְנוּ בַּדְּבָרִים כִּבְנוֹלָד הֵם. חֵיילֵיהּ דְּרִבִּי יוֹסֵי מִן הָדָא. זוֹ טָעוּת טָעָה נַחוּם הַמָּדִי. מַה טָעָה. שֶׁפָּתַח לָהֶן בְּנוֹלָד. אָמַר לָהֶן נַחוּם הַמָּדִי. אִילּוּ הָיִיתֶם יוֹדְעִין שֶׁבֵּית הַמִּקְדָּשׁ עָתִיד לִיחָרֵב נוֹדְרִין הָיִיתֶם לִהְיוֹת נְזִירִין. אָמַר רִבִּי זְעוּרָה. הָכֵין הֲוָה צָרִיךְ מֵימַר לוֹן. לֹא הָיִיתֶם יוֹדְעִין שֶׁנִּיבְּאוּ לָכֶם נְבִיאִים הָרִאשׁוֹנִים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַייָם שֶׁעָתִיד לִיחָרֵב. לֹא הֲוָה כְנוֹלָד. אָמַר רִבִּי הִילָא. עוֹד הוּא בְּנוֹלָד. יָֽכְלִין הֲווֹן מֵימַר. יָֽדְעִין הֲוֵינָן אֶלָּא דַהֲוֵינָן סָֽבְרִין דְּמִילַּייָא רְחִיקִין. הֶחָזוֹן אֲשֶׁר הוּא חוֹזֶה לְיָמִים רַבִּים וּלְעִיתִּים רְחוֹקוֹת הוּא נִיבָּא. וְאַתְייָא דְּרִבִּי יִרְמְיָה כְּרִבִּי זְעִירָא וּדְרִבִּי יוֹסֵי כְּרִבִּי אִילָא. Rebbi Jeremiah said, what you say is only that there are changed circumstances before the matter is discussed⁴⁶It always is possible by discussing the matter to find an aspect of changed circumstances which has not changed from the time the vow was made.. The force of Rebbi Yose⁴⁷It is not stated what R. Yose (the Amora’s) position is but the last sentence of the paragraph implies that R. Yose opposes R. Jeremiah. is from the following⁴⁸Nedarim 5:4:1" href="/Jerusalem_Talmud_Nedarim.5.4.1">Mishnah 5:4. When a group of nezirim came from Babylonia to Palestine shortly after the destruction of the Temple, he asked them whether they would have vowed to be nezirim had they known that the Temple would be destroyed and they would permanently be forbidden wine and grapes and contact with corpses since the termination of the state of nazir depends on the Temple ceremony; cf. Numbers.6.20">Num. 6:20.: “That was the error of Naḥum the Mede.” What was his error? That he found them an opening by changed circumstances. “Naḥum the Mede said to them: ‘Would you have made a vow to become nezirim if you had known that the Temple would be destroyed at some future time?’ ” Rebbi Ze‘ira said, the following he should have said to them: Did you not know that the earlier prophets had prophesied while the Temple was standing that eventually it would be destroyed? Then there are no changed circumstances. Rebbi Hila said, still it is changed circumstances. They could have said to him, we knew it, but it seemed to us that this referred to the far future⁴⁹Ezekiel.12.27">Ez. 12:27.: “The vision he sees is for many years; for faraway times he prophesies.” It turns out that Rebbi Jeremiah parallels Rebbi Ze‘ira and Rebbi Yose parallels Rebbi Hila.

דְּתַנִּינָן תַּמָּן. אֵין מוֹכְרִין בֵּית הַכְּנֶסֶת אֶלָּא עַל תְּנַאי. עַד כְּדוֹן שֶׁבְּנָייָהּ לְשֵׁם כְּנֶסֶת. בְּנָייָהּ לְשֵׁם חָצֵר וְהִקְדִּישָׁהּ מָהוּ. נִישְׁמְעִינָהּ מִן הָדָא. קוֹנָם לְבַיִת זֶה שֶׁאֵינִי נִכְנָס. וְנַעֲשָׂה בֵית הַכְּנֶסֶת. הָדָא אָֽמְרָהּ. שֶׁבְּנָייָהּ לְשֵׁם חָצֵר וְהִקְדִּישָׁהּ מַהוּ. אֵימָתַי הִיא קְדוֹשָׁה. מִיַּד אוֹ בִשְׁעַת תַּשְׁמִישׁ. נִישְׁמְעִינָהּ מִן הָדָא. הָעוֹשֶׂה תֵיבָה לְשֵׁם סֵפֶר וּמִטְפָּחוֹת לְשֵׁם סֵפֶר. עַד שֶׁלֹּא נִשְׁתַּמֵּשׁ בָּהֶן סֵפֶר מוּתָּר לְהִשְׁתַּמֵּשׁ בָּהֶן הֶדְיוֹט. מִשֶׁנִּשְׁתַּמֵּשׁ בָּהֶן סֵפֶר אָסוּר לְהִשְׁתַּמֵּשׁ בָּהֶן הֶדְיוֹט. וּמַה אֵילּוּ שֶׁנַּעֲשׂוּ לְשֵׁם סֵפֶר אֵינָן קְדוֹשׁוֹת אֶלָּא בִשְׁעַת תַּשְׁמִישׁ. זוֹ שֶׁבְּנָייָהּ לְשֵׁם חָצֵר לֹא כָּל־שֶׁכֵּן. אֵילּוּ עֲשָׂאָן לְשֵׁם חוּלִין וְהִקְדִּישָן קָֽדְשׁוּ. (As)⁵⁰It seems that the additional ד is a scribal error since this paragraph has no connection with the previous one. we have stated there⁵¹Megillah 3:3:1" href="/Jerusalem_Talmud_Megillah.3.3.1">Mishnah Megillah 3:3. R. Meïr holds that a synagogue can be sold only with a clause that would let the community reacquire the building if it so chooses. The Sages permit the sale to be absolute as long as the building is not used for undignified purposes. (According to a popular tradition, the Altneuschul synagogue in Prague is Al-Tnai-Schul, a synagogue built on condition that on the arrival of the Messiah it could be sold without restrictions.}: “One sells a synagogue only conditionally”. ⁵²From here on, the text is from Megillah 3:1 (73b 1. 38). So far if it was built as a synagogue. How is the situation if the building was first built for profane use and then dedicated? Let us hear from the following: “A qônām that I shall not enter this house and it was turned into a synagogue.” That implies that if it was built as a courtyard and afterwards was dedicated that it becomes holy. How? When does it become holy, immediately or when it is used? Let us hear from the following⁵³Tosephta Megillah 2:13.: “If somebody makes a chest for a Torah scroll, or wrappings for a Torah scroll, before they were used for a Torah scroll they may be used for private use; after they were used for a Torah scroll they may not be used for private use.” Since these were made for holy use but became holy only when used, that which was built as a courtyard not so much more⁵⁴The same conclusion in the Megillah.26b">Babli, Megillah 26b.? What is the status of those if they were made for profane use and then dedicated? They become holy⁵⁵The text of Megillah is very much condensed here..