Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

June 14, 2015 | 讻状讝 讘住讬讜谉 转砖注状讛

  • Masechet Nedarim is sponsored by Aviva and Benny Adler in honor of our mother Lorraine Kahane and in loving memory of our parents Joseph Kahane z"l, Miriam and Ari Adler z"l.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Nedarim 21

砖谞讬讛诐 专讜爪讬谉 讘砖诇砖讛 讚讬谞专讬谉

In this case, one may assume that both want to complete the deal at three dinars, and they did not intend to vow but only exaggerated for purposes of bargaining.

讙诪壮 讗专讘注讛 谞讚专讬诐 讛转讬专讜 讞讻诪讬诐 讻讜壮 讗诪专 诇讬讛 专讘讬 讗讘讗 讘专 诪诪诇 诇专讘讬 讗诪讬 讗诪专转 诇谉 诪砖诪讬讛 讚专讘讬 讬讛讜讚讛 谞砖讬讗讛 诪讗谉 转谞讗 讗专讘注讛 谞讚专讬诐 专讘讬 讬讛讜讚讛 讛讬讗 讚讗诪专 诪砖讜诐 专讘讬 讟专驻讜谉 诇注讜诇诐 讗讬谉 讗讞讚 诪讛谉 谞讝讬专 诇驻讬 砖诇讗 谞讬转谞讛 谞讝讬专讜转 讗诇讗 诇讛驻诇讗讛

GEMARA: The mishna states: The Sages dissolved four types of vows. Rabbi Abba bar Memel said to Rabbi Ami: You said to us in the name of Rabbi Yehuda Nesia: Who is the tanna who taught this mishna of four vows? It is the opinion of Rabbi Yehuda, who said in the name of Rabbi Tarfon: With regard to two people who entered into a wager, and each declared that he would become a nazirite if the other was right, then actually neither of them becomes a nazirite, because naziriteship is determined only by explicitness of intent. One cannot become a nazirite unless he vows clearly and with certitude. Here too, since the intent of the wagering parties was not actually to vow, the halakha is that the vow is invalid.

专讘讗 讗诪专 讗驻讬诇讜 转讬诪讗 专讘谞谉 诪讬 拽转谞讬 砖谞讬讛谉 专爪讜 砖谞讬讛谉 专讜爪讬谉 拽转谞讬

Rava said: You can even say that the mishna is in accordance with the Rabbis, who disagree with Rabbi Yehuda. Does the mishna teach: Both wanted the price to be three dinars? It teaches: Both want, in the present tense, demonstrating that they would have been satisfied with that price from the outset and never intended to vow, so the vow is not binding.

讗诪专 诇讬讛 专讘讬谞讗 诇专讘 讗砖讬 讗诪专 诇讜 讟驻讬 诪住诇注 讜讛诇讛 讗诪专 讘爪讬专 诪砖拽诇 谞讚专讗 讛讜讬 讗讜 讝专讜讝讬谉 讛讜讬

Ravina said to Rav Ashi: If the seller said to the buyer in the form of a vow that the price must remain more than a sela, and the other declared in the form of a vow that the price must remain less than a shekel, what is the halakha? Is this a vow, where each stands firmly in his position? Or perhaps this is also merely for encouragement?

讗诪专 诇讬讛 转谞讬谞讗 讛讬讛 诪住专讘 讘讞讘讬专讜 砖讬讗讻诇 讗爪诇讜 讜讗诪专 诇讜 拽讜谞诐 讘讬转讱 砖讗谞讬 谞讻谞住 讟讬驻转 爪讜谞谉 砖讗谞讬 讟讜注诐 诪讜转专 诇讬讻谞住 诇讘讬转讜 讜诇砖转讜转 讛讬诪谞讜 爪讜谞谉 砖诇讗 谞转讻讜讜谉 讝讛 讗诇讗 诇砖讜诐 讗讻讬诇讛 讜砖转讬讛

Rav Ashi said to him: We already learned about a similar case: If one was importuning another that he should eat with him and the other refused and said to him: Entering your house is konam for me, or: A drop of cold water is konam for me, and for that reason I will not taste it with you, it is permitted for him to enter his house and drink cold water since he intended it as a vow only for the purpose of eating and drinking a large amount but did not mean literally that he would not drink anything.

讜讗诪讗讬 讜讛讗 讟讬驻转 爪讜谞谉 拽讗诪专 讗诇讗 诪砖转注讬 讗讬谞讬砖 讛讻讬 讛讻讗 谞诪讬 诪砖转注讬 讗讬谞讬砖 讛讻讬

The Gemara asks: And why is this permitted? But he said: A drop of cold water, so how can you say that the vow is only with regard to drinking a large amount? Rather, it must be that a person speaks this way in exaggerated terms but does not mean literally what he says. Here also, in the case of the buyer and seller, a person speaks this way. He exaggerates and does not intend the literal meaning of his words, even though he was quite precise in his wording.

讗诪专 诇讬讛

Ravina said to him:

诪讬 讚诪讬 讙讘讬 爪讜谞谉 爪讚讬拽讬诐 讗讜诪专讬诐 诪注讟 讜注讜砖讬谉 讛专讘讛

Are these cases comparable? Concerning the case of cold water, the righteous say little and do much. Therefore, when the host says to the other: Enter my house and drink a drop of cold water, he intended to offer him an entire meal. So too, the one who vows is referring to an entire meal and not literally to a drop of water. Therefore, he may drink a bit of cold water in the host鈥檚 house.

讛讻讗 住驻讬拽讗 讛讜讗 讚诇诪讗 驻讞讜转 诪住诇注 讜讬讜转专 注诇 砖拽诇 拽讗诪专 讜讝讬专讜讝讬谉 讛讜讬 讗讜 讚诇诪讗 讚讜拽讗 拽讗诪专 讜谞讬讚专讗 讛讜讬 转讘注讬

But here it is uncertain. Perhaps when the seller says he will only accept more than a sela, he really intends to accept less than a sela, and when the buyer says he will not pay more than a shekel, he really intends to pay more than a shekel; and this is also an exhortation vow. Or, perhaps he meant specifically what he said, and it is a vow, because he did not intend to compromise on the price. The Gemara concludes: The dilemma remains unresolved.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗住讬 讗专讘注讛 谞讚专讬诐 讛诇诇讜 爪专讬讻讬谉 砖讗诇讛 诇讞讻诐 讻讬 讗诪专讬转讗 拽诪讬讛 讚砖诪讜讗诇 讗诪专 转谞讗 转谞讬 讗专讘注讛 谞讚专讬诐 讛转讬专讜 讞讻诪讬诐 讜讗转 讗诪专转 爪专讬讻讬谉 砖讗诇讛 诇讞讻诐

Rav Yehuda said that Rav Asi said: These four vows that are taught in the mishna still require a request made to a halakhic authority to dissolve them. Rav Yehuda continues: When I said this halakha before Shmuel, he said: The tanna teaches that the Sages dissolved four vows, and you say they require a request made to a halakhic authority?

专讘 讬讜住祝 诪转谞讬 诇讛 诇讛讗 砖诪注转讗 讘讛讗讬 诇讬砖谞讗 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗住讬 讗讬谉 讞讻诐 专砖讗讬 诇讛转讬专 讗诇讗 讻注讬谉 讗专讘注讛 谞讚专讬诐 讛诇诇讜 拽住讘专 讗讬谉 驻讜转讞讬谉 讘讞专讟讛

Rav Yosef taught this halakha in this manner: Rav Yehuda said that Rav Asi said: A halakhic authority is able to dissolve only a vow that is similar to these four vows in that it was not intended to be a vow at all but was simply expressed in the language of a vow. In addition, he can dissolve a vow taken by mistake. The Gemara comments: It can be derived from here that he holds that a halakhic authority does not broach dissolution based on regret. A halakhic authority must search for a factor that, had the one making the vow been aware of it at the time of the vow, he would not have vowed. Simply expressing regret about the vow is an insufficient basis on which to dissolve it.

讛讛讜讗 讚讗转讗 诇拽诪讬讛 讚专讘 讛讜谞讗 讗诪专 诇讬讛 诇讘讱 注诇讱 讗诪专 诇讬讛 诇讗 讜砖专讬讬讛

The Gemara relates an incident that illustrates a different opinion concerning broaching dissolution based on regret. There was a certain person who came before Rav Huna to request dissolution of a vow. Rav Huna said to him: Is your heart upon you? Do you still have the same desire that you had when you made the vow? He said to him: No. And Rav Huna dissolved the vow for him. Since Rav Huna dissolved the vow based on regret alone, he evidently holds that one may broach dissolution based on regret.

讛讛讜讗 讚讗转讗 诇拽诪讬讛 讚专讘讛 讘专 专讘 讛讜谞讗 讗诪专 诇讬讛 讗讬诇讜 讛讬讜 注砖专讛 讘谞讬 讗讚诐 砖讬驻讬讬住讜讱 讘讗讜转讛 砖注讛 诪讬 谞讚专转 讗诪专 诇讬讛 诇讗 讜讛转讬专讜

Similarly, there was a certain person who came before Rabba bar Rav Huna to dissolve his vow. Rabba bar Rav Huna said to him: Had there been ten people who could have appeased you at the time you vowed, would you have made the vow? He said to him: No. And he dissolved the vow for him.

转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讗讜诪专讬诐 诇讜 诇讗讚诐 诇讘 讝讛 注诇讬讱 讗诐 讗诪专 诇讗讜 诪转讬专讬谉 讗讜转讜 专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 讗讜诪专 诪砖讜诐 讗讘讬讜 讗讜诪专讬诐 诇讜 诇讗讚诐 讗讬诇讜 讛讬讜 注砖专讛 讘谞讬 讗讚诐 砖讬驻讬讬住讜讱 讘讗讜转讛 砖注讛 诪讬 谞讚专转 讗诐 讗诪专 诇讗讜 诪转讬专讬谉 讗讜转讜

It is taught in a baraita that Rabbi Yehuda says: The halakhic authorities who dissolve the vow say to the person who vowed: Is this heart, i.e., this desire, still upon you? If he says no, they dissolve it. Rabbi Yishmael, son of Rabbi Yosei, says in the name of his father: They say to the person who vowed: Had there been ten people who could have appeased you at the time, would you have made the vow? If he says no, they dissolve it.

(住讬诪谉 讗住讬 讜讗诇注讝专 讬讜讞谞谉 讜讬谞讗讬)

The Gemara prefaces the next discussion with a mnemonic device: Asi and Elazar, Yo岣nan and Yannai.

讛讛讜讗 讚讗转讗 诇拽诪讬讛 讚专讘讬 讗住讬 讗诪专 诇讬讛 讻讚讜 转讛讬转 讗诪专 诇讬讛 诇讗 讜砖专讬讬讛 讛讛讜讗 讚讗转讗 诇拽诪讬讛 讚专讘讬 讗诇注讝专 讗诪专 诇讬讛 讘注讬转 谞讚讜专 讗诪专 诇讬讛 讗讬诇讜 诇讗 诪专讙讝讬谉 诇讬 诇讗 讘注讬谞谉 讻诇讜诐 讗诪专 诇讬讛 转讛讗 讻讘注讬转 讛讛讬讗 讗讬转转讗 讚讗讚专转讛 诇讘专转讛 讗转讗讬 诇拽诪讬讛 讚专讘讬 讬讜讞谞谉 讗诪专 诇讛 讗讬诇讜 讛讜讛 讬讚注转 讚讗诪专谉 诪讙讬专转讬讱 注诇讛 讚讘专转讱

The Gemara relates that there was a certain person who came before Rabbi Asi to request dissolution of a vow. Rabbi Asi said to him: Do you have regret? He said to him rhetorically: No, do I not have regret? In other words, certainly I have regret. And he dissolved the vow for him. Similarly, there was a certain person who came before Rabbi Elazar, and Rabbi Elazar said to him: Did you want to vow? Was this really your desire? He said to Rabbi Elazar: If they had not angered me, I would not have wanted anything. He said to him: Let it be like you want, and the vow is dissolved. In another instance, there was a certain woman who took a vow with regard to her daughter that the daughter may not benefit from her, and she came before Rabbi Yo岣nan to dissolve the vow. He said to her: Had you known that your neighbors would say about your daughter:

  • Masechet Nedarim is sponsored by Aviva and Benny Adler in honor of our mother Lorraine Kahane and in loving memory of our parents Joseph Kahane z"l, Miriam and Ari Adler z"l.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

learn daf yomi one week at a time with tamara spitz

Nedarim: 21-28 – Daf Yomi One Week at a Time

This week we will focus on four types of vows that are automatically void. These include vows meant to motivate...
talking talmud_square

Nedarim 21: If It Walks Like a Duck, and Quacks Like a Duck, It’s Still Not Always a Duck

Chapter 3! The opening mishnah addresses nedarim that are not real vows, but look and feel like a neder, and...

Nedarim 21

The William Davidson Talmud | Powered by Sefaria

Nedarim 21

砖谞讬讛诐 专讜爪讬谉 讘砖诇砖讛 讚讬谞专讬谉

In this case, one may assume that both want to complete the deal at three dinars, and they did not intend to vow but only exaggerated for purposes of bargaining.

讙诪壮 讗专讘注讛 谞讚专讬诐 讛转讬专讜 讞讻诪讬诐 讻讜壮 讗诪专 诇讬讛 专讘讬 讗讘讗 讘专 诪诪诇 诇专讘讬 讗诪讬 讗诪专转 诇谉 诪砖诪讬讛 讚专讘讬 讬讛讜讚讛 谞砖讬讗讛 诪讗谉 转谞讗 讗专讘注讛 谞讚专讬诐 专讘讬 讬讛讜讚讛 讛讬讗 讚讗诪专 诪砖讜诐 专讘讬 讟专驻讜谉 诇注讜诇诐 讗讬谉 讗讞讚 诪讛谉 谞讝讬专 诇驻讬 砖诇讗 谞讬转谞讛 谞讝讬专讜转 讗诇讗 诇讛驻诇讗讛

GEMARA: The mishna states: The Sages dissolved four types of vows. Rabbi Abba bar Memel said to Rabbi Ami: You said to us in the name of Rabbi Yehuda Nesia: Who is the tanna who taught this mishna of four vows? It is the opinion of Rabbi Yehuda, who said in the name of Rabbi Tarfon: With regard to two people who entered into a wager, and each declared that he would become a nazirite if the other was right, then actually neither of them becomes a nazirite, because naziriteship is determined only by explicitness of intent. One cannot become a nazirite unless he vows clearly and with certitude. Here too, since the intent of the wagering parties was not actually to vow, the halakha is that the vow is invalid.

专讘讗 讗诪专 讗驻讬诇讜 转讬诪讗 专讘谞谉 诪讬 拽转谞讬 砖谞讬讛谉 专爪讜 砖谞讬讛谉 专讜爪讬谉 拽转谞讬

Rava said: You can even say that the mishna is in accordance with the Rabbis, who disagree with Rabbi Yehuda. Does the mishna teach: Both wanted the price to be three dinars? It teaches: Both want, in the present tense, demonstrating that they would have been satisfied with that price from the outset and never intended to vow, so the vow is not binding.

讗诪专 诇讬讛 专讘讬谞讗 诇专讘 讗砖讬 讗诪专 诇讜 讟驻讬 诪住诇注 讜讛诇讛 讗诪专 讘爪讬专 诪砖拽诇 谞讚专讗 讛讜讬 讗讜 讝专讜讝讬谉 讛讜讬

Ravina said to Rav Ashi: If the seller said to the buyer in the form of a vow that the price must remain more than a sela, and the other declared in the form of a vow that the price must remain less than a shekel, what is the halakha? Is this a vow, where each stands firmly in his position? Or perhaps this is also merely for encouragement?

讗诪专 诇讬讛 转谞讬谞讗 讛讬讛 诪住专讘 讘讞讘讬专讜 砖讬讗讻诇 讗爪诇讜 讜讗诪专 诇讜 拽讜谞诐 讘讬转讱 砖讗谞讬 谞讻谞住 讟讬驻转 爪讜谞谉 砖讗谞讬 讟讜注诐 诪讜转专 诇讬讻谞住 诇讘讬转讜 讜诇砖转讜转 讛讬诪谞讜 爪讜谞谉 砖诇讗 谞转讻讜讜谉 讝讛 讗诇讗 诇砖讜诐 讗讻讬诇讛 讜砖转讬讛

Rav Ashi said to him: We already learned about a similar case: If one was importuning another that he should eat with him and the other refused and said to him: Entering your house is konam for me, or: A drop of cold water is konam for me, and for that reason I will not taste it with you, it is permitted for him to enter his house and drink cold water since he intended it as a vow only for the purpose of eating and drinking a large amount but did not mean literally that he would not drink anything.

讜讗诪讗讬 讜讛讗 讟讬驻转 爪讜谞谉 拽讗诪专 讗诇讗 诪砖转注讬 讗讬谞讬砖 讛讻讬 讛讻讗 谞诪讬 诪砖转注讬 讗讬谞讬砖 讛讻讬

The Gemara asks: And why is this permitted? But he said: A drop of cold water, so how can you say that the vow is only with regard to drinking a large amount? Rather, it must be that a person speaks this way in exaggerated terms but does not mean literally what he says. Here also, in the case of the buyer and seller, a person speaks this way. He exaggerates and does not intend the literal meaning of his words, even though he was quite precise in his wording.

讗诪专 诇讬讛

Ravina said to him:

诪讬 讚诪讬 讙讘讬 爪讜谞谉 爪讚讬拽讬诐 讗讜诪专讬诐 诪注讟 讜注讜砖讬谉 讛专讘讛

Are these cases comparable? Concerning the case of cold water, the righteous say little and do much. Therefore, when the host says to the other: Enter my house and drink a drop of cold water, he intended to offer him an entire meal. So too, the one who vows is referring to an entire meal and not literally to a drop of water. Therefore, he may drink a bit of cold water in the host鈥檚 house.

讛讻讗 住驻讬拽讗 讛讜讗 讚诇诪讗 驻讞讜转 诪住诇注 讜讬讜转专 注诇 砖拽诇 拽讗诪专 讜讝讬专讜讝讬谉 讛讜讬 讗讜 讚诇诪讗 讚讜拽讗 拽讗诪专 讜谞讬讚专讗 讛讜讬 转讘注讬

But here it is uncertain. Perhaps when the seller says he will only accept more than a sela, he really intends to accept less than a sela, and when the buyer says he will not pay more than a shekel, he really intends to pay more than a shekel; and this is also an exhortation vow. Or, perhaps he meant specifically what he said, and it is a vow, because he did not intend to compromise on the price. The Gemara concludes: The dilemma remains unresolved.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗住讬 讗专讘注讛 谞讚专讬诐 讛诇诇讜 爪专讬讻讬谉 砖讗诇讛 诇讞讻诐 讻讬 讗诪专讬转讗 拽诪讬讛 讚砖诪讜讗诇 讗诪专 转谞讗 转谞讬 讗专讘注讛 谞讚专讬诐 讛转讬专讜 讞讻诪讬诐 讜讗转 讗诪专转 爪专讬讻讬谉 砖讗诇讛 诇讞讻诐

Rav Yehuda said that Rav Asi said: These four vows that are taught in the mishna still require a request made to a halakhic authority to dissolve them. Rav Yehuda continues: When I said this halakha before Shmuel, he said: The tanna teaches that the Sages dissolved four vows, and you say they require a request made to a halakhic authority?

专讘 讬讜住祝 诪转谞讬 诇讛 诇讛讗 砖诪注转讗 讘讛讗讬 诇讬砖谞讗 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗住讬 讗讬谉 讞讻诐 专砖讗讬 诇讛转讬专 讗诇讗 讻注讬谉 讗专讘注讛 谞讚专讬诐 讛诇诇讜 拽住讘专 讗讬谉 驻讜转讞讬谉 讘讞专讟讛

Rav Yosef taught this halakha in this manner: Rav Yehuda said that Rav Asi said: A halakhic authority is able to dissolve only a vow that is similar to these four vows in that it was not intended to be a vow at all but was simply expressed in the language of a vow. In addition, he can dissolve a vow taken by mistake. The Gemara comments: It can be derived from here that he holds that a halakhic authority does not broach dissolution based on regret. A halakhic authority must search for a factor that, had the one making the vow been aware of it at the time of the vow, he would not have vowed. Simply expressing regret about the vow is an insufficient basis on which to dissolve it.

讛讛讜讗 讚讗转讗 诇拽诪讬讛 讚专讘 讛讜谞讗 讗诪专 诇讬讛 诇讘讱 注诇讱 讗诪专 诇讬讛 诇讗 讜砖专讬讬讛

The Gemara relates an incident that illustrates a different opinion concerning broaching dissolution based on regret. There was a certain person who came before Rav Huna to request dissolution of a vow. Rav Huna said to him: Is your heart upon you? Do you still have the same desire that you had when you made the vow? He said to him: No. And Rav Huna dissolved the vow for him. Since Rav Huna dissolved the vow based on regret alone, he evidently holds that one may broach dissolution based on regret.

讛讛讜讗 讚讗转讗 诇拽诪讬讛 讚专讘讛 讘专 专讘 讛讜谞讗 讗诪专 诇讬讛 讗讬诇讜 讛讬讜 注砖专讛 讘谞讬 讗讚诐 砖讬驻讬讬住讜讱 讘讗讜转讛 砖注讛 诪讬 谞讚专转 讗诪专 诇讬讛 诇讗 讜讛转讬专讜

Similarly, there was a certain person who came before Rabba bar Rav Huna to dissolve his vow. Rabba bar Rav Huna said to him: Had there been ten people who could have appeased you at the time you vowed, would you have made the vow? He said to him: No. And he dissolved the vow for him.

转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讗讜诪专讬诐 诇讜 诇讗讚诐 诇讘 讝讛 注诇讬讱 讗诐 讗诪专 诇讗讜 诪转讬专讬谉 讗讜转讜 专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 讗讜诪专 诪砖讜诐 讗讘讬讜 讗讜诪专讬诐 诇讜 诇讗讚诐 讗讬诇讜 讛讬讜 注砖专讛 讘谞讬 讗讚诐 砖讬驻讬讬住讜讱 讘讗讜转讛 砖注讛 诪讬 谞讚专转 讗诐 讗诪专 诇讗讜 诪转讬专讬谉 讗讜转讜

It is taught in a baraita that Rabbi Yehuda says: The halakhic authorities who dissolve the vow say to the person who vowed: Is this heart, i.e., this desire, still upon you? If he says no, they dissolve it. Rabbi Yishmael, son of Rabbi Yosei, says in the name of his father: They say to the person who vowed: Had there been ten people who could have appeased you at the time, would you have made the vow? If he says no, they dissolve it.

(住讬诪谉 讗住讬 讜讗诇注讝专 讬讜讞谞谉 讜讬谞讗讬)

The Gemara prefaces the next discussion with a mnemonic device: Asi and Elazar, Yo岣nan and Yannai.

讛讛讜讗 讚讗转讗 诇拽诪讬讛 讚专讘讬 讗住讬 讗诪专 诇讬讛 讻讚讜 转讛讬转 讗诪专 诇讬讛 诇讗 讜砖专讬讬讛 讛讛讜讗 讚讗转讗 诇拽诪讬讛 讚专讘讬 讗诇注讝专 讗诪专 诇讬讛 讘注讬转 谞讚讜专 讗诪专 诇讬讛 讗讬诇讜 诇讗 诪专讙讝讬谉 诇讬 诇讗 讘注讬谞谉 讻诇讜诐 讗诪专 诇讬讛 转讛讗 讻讘注讬转 讛讛讬讗 讗讬转转讗 讚讗讚专转讛 诇讘专转讛 讗转讗讬 诇拽诪讬讛 讚专讘讬 讬讜讞谞谉 讗诪专 诇讛 讗讬诇讜 讛讜讛 讬讚注转 讚讗诪专谉 诪讙讬专转讬讱 注诇讛 讚讘专转讱

The Gemara relates that there was a certain person who came before Rabbi Asi to request dissolution of a vow. Rabbi Asi said to him: Do you have regret? He said to him rhetorically: No, do I not have regret? In other words, certainly I have regret. And he dissolved the vow for him. Similarly, there was a certain person who came before Rabbi Elazar, and Rabbi Elazar said to him: Did you want to vow? Was this really your desire? He said to Rabbi Elazar: If they had not angered me, I would not have wanted anything. He said to him: Let it be like you want, and the vow is dissolved. In another instance, there was a certain woman who took a vow with regard to her daughter that the daughter may not benefit from her, and she came before Rabbi Yo岣nan to dissolve the vow. He said to her: Had you known that your neighbors would say about your daughter:

Scroll To Top