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Today's Daf Yomi

June 15, 2015 | 讻状讞 讘住讬讜谉 转砖注状讛

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

Nedarim 22

讗讬诇讜 诇讗 讞诪讗转 讘讛 讗讬诪讛 诪讬诇讬谉 讚注讝讬讘讛 讘讻讚讬 诇讗 讗讚专转讛 诪讬 讗讚专转讛 讗诪专讛 诇讬讛 诇讗 讜砖专讬讬讛

Had her mother not seen inappropriate [aziva] matters or behavior in her that should be stopped, she would not have taken a vow with regard to her for nothing; had you known that the neighbors would say that, would you have taken a vow with regard to her? She said to him: No, and he dissolved the vow for her.

讘专 讘专转讬讛 讚专讘讬 讬谞讗讬 住讘讗 讗转讗 诇拽诪讬讛 讚专讘讬 讬谞讗讬 住讘讗 讗诪专 诇讬讛 讗讬诇讜 讛讜讛 讬讚注转 讚驻转讞讬谉 驻讬谞拽住讱 讜诪诪砖诪砖讬谉 讘注讜讘讚讱 诪讬 谞讚专转 讗诪专 诇讬讛 诇讗 讜砖专讬讬讛

The Gemara relates: The son of the daughter of Rabbi Yannai the Elder came before Rabbi Yannai the Elder to dissolve a vow. He said to him: Had you known that when you make a vow they open your record book [pinekas] in heaven and examine your actions, would you have vowed? He said to him: No, and he dissolved the vow for him.

讗诪专 专讘讬 讗讘讗 诪讗讬 拽专讗讛 讜讗讞专 谞讚专讬诐 诇讘拽专 讜讗祝 注诇 讙讘 讚驻转讞 专讘讬 讬谞讗讬 诇讬讛 讗谞谉 诇讗 驻转讞讬谞谉 诇讬讛 讘讛讗

Rabbi Abba said: What is the verse from which it is derived that taking a vow leads to one鈥檚 deeds being examined? It is 鈥淎nd after vows to make inquiry鈥 (Proverbs 20:25). This is interpreted to mean that after one takes a vow, his actions are reviewed in heaven. The Gemara comments: And although Rabbi Yannai broached dissolution with him in this way, we do not broach dissolution in this manner for one who vows, by asking if he regrets it because his actions will be examined in heaven. This is because one might be embarrassed, upon hearing such a question, to say that he does not have regret, and he will claim untruthfully that he is regretful.

讜诇讗 驻转讞讬谞谉 讘讛讚讗 讗讞专谞讬讬转讗 讚讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 诪讗讬 驻转讞 诇讬讛 专讘谉 讙诪诇讬讗诇 诇讛讛讜讗 住讘讗 讬砖 讘讜讟讛 讻诪讚拽专讜转 讞专讘 讜诇砖讜谉 讞讻诪讬诐 诪专驻讗 讻诇 讛讘讜讟讛 专讗讜讬 诇讚讜拽专讜 讘讞专讘 讗诇讗 诇砖讜谉 讞讻诪讬诐 诪专驻讗

And we also do not broach dissolution in this other way, as Rabba bar bar 岣na said that Rabbi Yo岣nan said: What type of dissolution did Rabban Gamliel broach for a certain elderly man who had taken a vow and came before him for dissolution? He informed him that it is written: 鈥淭here is one who speaks like the piercing of a sword, but the tongue of the wise is health鈥 (Proverbs 12:18), which is interpreted to mean: Anyone who verbally expresses the language of a vow, it is appropriate to pierce him with a sword, but he has another option: 鈥淭he tongue of the wise is health,鈥 since the Sages can release him from his vow. Quoting this verse with its interpretation is also not an acceptable method of broaching dissolution.

讜诇讗 驻转讞讬谞谉 讘讛讚讗 讗讞专谞讬讬转讗 讚转谞讬讗 专讘讬 谞转谉 讗讜诪专 讛谞讜讚专 讻讗讬诇讜 讘谞讛 讘诪讛 讜讛诪拽讬讬诪讜 讻讗讬诇讜 诪拽专讬讘 注诇讬讜 拽专讘谉 讘专讬砖讗 驻转讞讬谞谉 讘住讬驻讗 讗讘讬讬 讗诪专 驻转讞讬谞谉 专讘讗 讗诪专 诇讗 驻转讞讬谞谉

We also do not broach dissolution using this other method, as it is taught in a baraita: Rabbi Natan says: One who vows is considered as if he built a personal altar outside the Temple, which is prohibited, and one who fulfills this vow is considered as if he sacrifices an offering on it. With the first clause, we may broach dissolution by informing the one who vowed that vowing is akin to building an altar outside the Temple, but with regard to the latter clause there is a dispute among the Sages. Abaye said: We do broach dissolution by telling someone that fulfilling a vow is like sacrificing an offering on a forbidden altar, while Rava said: We do not broach dissolution with it.

专讘 讻讛谞讗 诪转谞讬 诇讛 诇讛讗 砖诪注转讗 讘讛讚讬谉 诇讬砖谞讗 专讘 讟讘讬讜诪讬 诪转谞讬 讛讻讬 讘住讬驻讗 诇讗 驻转讞讬谞谉 讘专讬砖讗 讗讘讬讬 讗诪专 驻转讞讬谞谉 专讘讗 讗诪专 诇讗 驻转讞讬谞谉 讜讛诇讻转讗 诇讗 驻转讞讬谞谉 诇讗 讘专讬砖讗 讜诇讗 讘住讬驻讗

Rav Kahana taught this halakha in this wording, i.e., the wording that was just cited. However, Rav Tavyumei taught this halakha in this way: With regard to what is written in the last clause, all agree that we do not broach dissolution in this way. With regard to what is written in the first clause, there is a dispute among the Sages. Abaye said: We do broach dissolution in this manner, while Rava said: We do not broach dissolution in this manner either. The Gemara concludes: And the halakha is that we do not broach dissolution using either the language in the first clause or the language in the latter clause.

讜诇讗 驻转讞讬谞谉 讘讛讗 谞诪讬 讚砖诪讜讗诇 讚讗诪专 砖诪讜讗诇 讗祝 注诇 驻讬 砖诪拽讬讬诪讜 谞拽专讗 专砖注 讗诪专 专讘讬 讗讘讛讜 诪讗讬 拽专讗 讜讻讬 转讞讚诇 诇谞讚专 诇讗 讬讛讬讛 讘讱 讞讟讗 讜讬诇讬祝 讞讚诇讛 讞讚诇讛 讻转讬讘 讛讻讗 讜讻讬 转讞讚诇 诇谞讚专 讜讻转讬讘 讛转诐 砖诐 专砖注讬诐 讞讚诇讜 专讙讝

And furthermore, we also do not broach dissolution with this statement of Shmuel, as Shmuel said: With regard to one who vows, although he fulfills it, he is called wicked. Rabbi Abbahu said: What is the verse from which this is derived? It is 鈥淏ut if you refrain [te岣al] from vowing there will be no sin in you鈥 (Deuteronomy 23:23), and he derives the word 岣dala here from the word 岣dala elsewhere. It is written here: 鈥淏ut if you refrain [te岣al] from vowing,鈥 and it is written there: 鈥淭here the wicked cease [岣dlu] from troubling鈥 (Job 3:17). The parallel language demonstrates that vowing is an act of the wicked.

讗诪专 专讘 讬讜住祝 讗祝 讗谞谉 谞诪讬 转谞讬谞讗 讻谞讚专讬 讻砖专讬诐 诇讗 讗诪专 讻诇讜诐 讻谞讚专讬 专砖注讬诐 谞讚专 讘谞讝讬专 讜讘拽专讘谉 讜讘砖讘讜注讛

Rav Yosef said: We, too, learn in the mishna (9a): If one says he vows like the vows of the virtuous, he has not said anything. If he says: Like the vows of the wicked, he has vowed with regard to becoming a nazirite, or with regard to obligating himself in an offering, or with regard to taking an oath. From here it is also apparent that vowing is an act of the wicked.

讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讻诇 讛讻讜注住 讻诇 诪讬谞讬 讙讬讛谞诐 砖讜诇讟讬谉 讘讜 砖谞讗诪专 讜讛住专 讻注住 诪诇讘讱 讜讛注讘专 专注讛 诪讘砖专讱 讜讗讬谉 专注讛 讗诇讗 讙讬讛谞诐 砖谞讗诪专 讻诇 驻注诇 讛壮 诇诪注谞讛讜 讜讙诐 专砖注 诇讬讜诐 专注讛

搂 Apropos the verse 鈥淭here the wicked cease from troubling,鈥 the Gemara cites a related statement: Rabbi Shmuel bar Na岣ani said that Rabbi Yonatan said: Anyone who gets angry, all kinds of Gehenna rule over him, because anger causes him to transgress all kinds of severe sins, as it is stated: 鈥淭herefore remove vexation from your heart and put away evil from your flesh鈥 (Ecclesiastes 11:10), and the evil mentioned is nothing other than Gehenna, as it is stated: 鈥淭he Lord has made everything for His own purpose and even the wicked for the day of evil鈥 (Proverbs 16:4), which is interpreted to mean that ultimately the day of the evildoer in Gehenna will arrive.

讜诇讗 注讜讚 讗诇讗 砖讛转讞转讜谞讬讜转 砖讜诇讟讜转 讘讜 砖谞讗诪专 讜谞转谉 讛壮 诇讱 砖诐 诇讘 专讙讝 讜讻诇讬讜谉 注讬谞讬诐 讜讚讗讘讜谉 谞驻砖 讗讬讝讛讜 讚讘专 砖诪讻诇讛 讗转 讛注讬谞讬诐 讜诪讚讗讬讘 讗转 讛谞驻砖 讛讜讬 讗讜诪专 讗诇讜 讛转讞转讜谞讬讜转

And not only that, but also hemorrhoids will control him, as it is stated: 鈥淏ut the Lord shall give you there a trembling heart, and failing of eyes, and languishing of soul鈥 (Deuteronomy 28:65). Which is the matter of sickness that causes failing of the eyes in pain and causes languishing of the soul? You must say this is referring to hemorrhoids.

注讜诇讗 讘诪讬住拽讬讛 诇讗专注讗 讚讬砖专讗诇 讗讬转诇讜讜 诇讬讛 转专讬谉 讘谞讬 讞讜讝讗讬 讘讛讚讬讛 拽诐 讞讚 砖讞讟讬讛 诇讞讘专讬讛 讗诪专 诇讬讛 诇注讜诇讗 讬讗讜转 注讘讚讬 讗诪专 诇讬讛 讗讬谉 讜驻专注 诇讬讛 讘讬转 讛砖讞讬讟讛 讻讬 讗转讗 诇拽诪讬讛 讚专讘讬 讬讜讞谞谉 讗诪专 诇讬讛 讚诇诪讗 讞住 讜砖诇讜诐 讗讞讝讬拽讬 讬讚讬 注讜讘专讬 注讘讬专讛 讗诪专 诇讬讛 谞驻砖讱 讛爪诇转

The Gemara relates: Ulla, on his ascent to Eretz Yisrael, had two residents of 岣zai join him. Because of a brawl between them, one arose and slaughtered the other. The assailant said to Ulla: Did I act properly? He said to him: Yes, and open the place of the slaughter, i.e., cut it more so that he will die faster. When Ulla came before Rabbi Yo岣nan, Ulla said to him: Perhaps, Heaven forbid, I strengthened the hands of sinners by commending him, although I did so merely because I was afraid that he would kill me. He said to him: You saved yourself by doing so, as it is permitted for one to say words like this in order to save his own life.

拽讗 转诪讛 专讘讬 讬讜讞谞谉 诪讻讚讬 讻转讬讘 讜谞转谉 讛壮 诇讱 砖诐 诇讘 专讙讝 讘讘讘诇 讻转讬讘 讗诪专 诇讬讛 讛讛讜讗 砖注转讗

With regard to the narrative itself, Rabbi Yo岣nan wondered: Now, it is written in the passage of curses: 鈥淏ut the Lord shall give you there a trembling heart鈥 (Deuteronomy 28:65) and this is written with regard to Babylonia, because in the exile an individual possesses a trembling and angry heart. How is it possible that in Eretz Yisrael a person can get so angry as to murder another? Ulla said to him: At that moment when the incident occurred

诇讗 注讘专讬谞谉 讬专讚谞讗

we had not yet crossed the Jordan River, and we were still outside of Eretz Yisrael. Therefore, the curse of a heart of anger was relevant.

讗诪专 专讘讛 讘专 专讘 讛讜谞讗 讻诇 讛讻讜注住 讗驻讬诇讜 砖讻讬谞讛 讗讬谞讛 讞砖讜讘讛 讻谞讙讚讜 砖谞讗诪专 专砖注 讻讙讘讛 讗驻讜 讘诇 讬讚专砖 讗讬谉 讗诇讛讬诐 讻诇 诪讝诪讜转讬讜 专讘讬 讬专诪讬讛 诪讚讬驻转讬 讗诪专 诪砖讻讞 转诇诪讜讚讜 讜诪讜住讬祝 讟讬驻砖讜转 砖谞讗诪专 讻讬 讻注住 讘讞讬拽 讻住讬诇讬诐 讬谞讜讞 讜讻转讬讘 讜讻住讬诇 讬驻专砖 讗讜诇转 专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 讘讬讚讜注 砖注讜谞讜转讬讜 诪专讜讘讬谉 诪讝讻讬讜转讬讜 砖谞讗诪专 讜讘注诇 讞诪讛 专讘 驻砖注

Rabba bar Rav Huna said: Anyone who gets angry, at that moment even the Divine Presence is not important to him, as it is stated: 鈥淭he wicked, in the height of his anger says: He will not require; all his thoughts are: There is no God鈥 (Psalms 10:4). Rabbi Yirmeya of Difti said: Anyone who gets angry forgets his learning and increases foolishness, as it is stated: 鈥淔or anger rests in the bosom of fools鈥 (Ecclesiastes 7:9), and it is written: 鈥淏ut a fool unfolds folly鈥 (Proverbs 13:16). Rav Na岣an bar Yitz岣k said: With regard to one who gets angry, it is acknowledged that his sins are more numerous than his merits, as it is stated: 鈥淎nd a wrathful man abounds in transgression鈥 (Proverbs 29:22).

讗诪专 专讘 讗讚讗 讘专讘讬 讞谞讬谞讗 讗诇诪诇讗 (诇讗) 讞讟讗讜 讬砖专讗诇 诇讗 谞讬转谉 诇讛诐 讗诇讗 讞诪砖讛 讞讜诪砖讬 转讜专讛 讜住驻专 讬讛讜砖注 讘诇讘讚 砖注专讻讛 砖诇 讗专抓 讬砖专讗诇 讛讜讗 诪讗讬 讟注诪讗 讻讬 讘专讘 讞讻诪讛 专讘 讻注住

Rav Adda, son of Rabbi 岣nina, said: Had Israel not sinned in earlier times they would have been given the five books of the Torah and the book of Joshua alone. They needed the book of Joshua because it includes the arrangement of Eretz Yisrael. Since it contains the division of Eretz Yisrael among the tribes, it was required for all generations, but the other books of the prophets primarily detail the history of how Israel angered God and He sent prophets to admonish them. What is the reason, i.e., what is the allusion to this idea? It is stated: 鈥淔or in much wisdom is much vexation鈥 (Ecclesiastes 1:18). All the wisdom that the Jews possess from the books of the Bible is the result of their angering God.

讗诪专 专讘讬 讗住讬 讗讬谉 谞讝拽拽讬谉 诇讗诇讛讬 讬砖专讗诇 讞讜抓 诪拽讜谞诐 讗砖转讬 谞讛谞讬转 诇讬 砖讙谞讘讛 讗转 讻讬住讬 讜砖讛讻转讛 讗转 讘谞讬 讜谞讜讚注 砖诇讗 讙谞讘讛 讜砖诇讗 讛讻转讜

Rabbi Asi said: One does not attend to a request to dissolve a vow in which the name of the God of Israel is invoked because such a declaration is especially stringent, except for a case where one swears by the God of Israel and adds: Benefiting from me is konam for my wife because she stole my purse or she hit my son, and then it became known that she did not steal or did not hit his son. In such a case, the vow can be dissolved because the vow was made in error, but in other cases such a vow is not dissolved.

讛讛讬讗 讚讗转讗讬 诇拽诪讬讛 讚专讘 讗住讬 讗诪专 诇讛 讘诪讗讬 谞讚专转 讘讗诇讛讬 讬砖专讗诇 讗诪专 诇讛 讗讬 谞讚专转 讘诪讜讛讬 砖讛讬讗 讻讬谞讜讬 讘注诇诪讗 诪讝讚拽讬拽谞讗 诇讱 讛砖转讗 讚诇讗 谞讚专转 讘诪讜讛讬 讗诇讗 讘讗诇讛讬 讬砖专讗诇 诇讗 诪讝讚拽讬拽谞讗 诇讱

The Gemara relates: There was a certain woman who came before Rav Asi. He said to her: With what language did you vow? She said to him: By the God of Israel. He said to her: If you would have vowed and said: By mohi, which is merely a substitute name, I would have attended to your request and dissolved the vow, but now that you did not vow by mohi but rather, by the God of Israel, I will not attend to your request and dissolve the vow.

专讘 讻讛谞讗 讗讬拽诇注 诇讘讬 专讘 讬讜住祝 讗诪专 诇讬讛 诇讟注讜诐 诪专 诪讬讚讬 讗诪专 诇讬讛 诇讗 诪专讬 讻讜诇讗 诇讗 讟注讬诪谞讗 诇讬讛 讗诪专 诇讬讛 诇讗 诪专讬 讻讜诇讗 诇讗 讟注讬诪转 诇讬讛 讛谞讬讞讗 诇专讘 讻讛谞讗 讚讗诪专 诇讗 诪专讬 讻讜诇讗 讗诇讗 诇专讘 讬讜住祝 讗诪讗讬 讗诪专 诇讗 诪专讬 讻讜诇讗 讛讻讬 讛讜讗 讚拽讗诪专 诇讬讛 诇讗 诪专讬 讻讜诇讗 讛讜讗 讚拽讗诪专转 讛诇讻讱 诇讗 讟注讬诪转 诇讬讛

The Gemara relates another incident: Rav Kahana happened to come to the home of Rav Yosef. Rav Yosef said to him: Let the Master eat something. He said to him: No, by the Master of all I will not eat it. Rav Yosef said to him: No, by the Master of all you will not eat it. The Gemara comments: Rav Kahana鈥檚 statement: No, by the Master of all I will not eat it, is well understood. But for Rav Yosef, why did he say: No, by the Master of all you will not eat it? What was the purpose of his vow? The Gemara answers: This is what he said to him: No, by the Master of all you will not eat it is what you said; therefore, you may not eat it, since a vow taken in such solemn fashion may not be dissolved.

讗诪专 专讘讗 讗诪专 专讘 谞讞诪谉 讛诇讻转讗 驻讜转讞讬谉 讘讞专讟讛 讜谞讝拽拽讬谉 诇讗诇讛讬 讬砖专讗诇

Rava said that Rav Na岣an said: The halakha is that it is permitted for a halakhic authority to broach dissolution based on regret, and that one also attends to a request to dissolve a vow in which the name of the God of Israel is invoked.

诪砖转讘讞 诇讬讛 专讘讗 诇专讘 谞讞诪谉 讘专讘 住讞讜专讛 讚讗讚诐 讙讚讜诇 讛讜讗 讗诪专 诇讜 讻砖讬讘讗 诇讬讚讱 讛讘讬讗讛讜 诇讬讚讬 讛讜讛 诇讬讛 谞讚专讗 诇诪讬砖专讗 讗转讗 诇拽诪讬讛 讚专讘 谞讞诪谉

Rava praised his student Rav Se岣ra to Rav Na岣an by saying that he is a great man. Rav Na岣an said to him: When Rav Se岣ra comes to you, bring him to me. Rav Se岣ra had a vow that he wanted to dissolve, so Rava sent Rav Se岣ra to Rav Na岣an. He came before Rav Na岣an.

讗诪专 诇讬讛 谞讚专转 讗讚注转讗 讚讛讻讬 讗诪专 诇讬讛 讗讬谉 讗讚注转讗 讚讛讻讬 讗讬谉 讻诪讛 讝讬诪谞讬谉 讗讬拽驻讚 专讘 谞讞诪谉 讗诪专 诇讬讛 讝讬诇 诇拽讬诇注讱

Rav Na岣an, who wanted to dissolve the vow, said to him: Did you vow with such a matter in mind? He said to him: Yes, so Rav Na岣an did not dissolve the vow. He then asked again: Did you vow with such a matter in mind, and suggested another possibility. He said to him: Yes. This happened several times, and every time Rav Na岣an attempted to broach an opening, Rav Se岣ra replied that he had that in mind when he made the vow. Rav Na岣an became upset with him because it appeared that Rav Se岣ra was making it unnecessarily difficult for him to dissolve the vow. Rav Na岣an said to him: Go to your tent [kilakh] because I do not want to talk to you.

谞驻拽 专讘 住讞讜专讛 讜驻转讞 驻讬转讞讗 诇谞驻砖讬讛 专讘讬 讗讜诪专 讗讬讝讛 讛讬讗 讚专讱 讬砖专讛 砖讬讘讜专 诇讜 讛讗讚诐 讻诇 砖讛讬讗 转驻讗专转 诇注讜砖讬讛 讜转驻讗专转 诇讜 诪谉 讛讗讚诐 讜讛砖转讗 讚讗讬拽驻讚 专讘 谞讞诪谉 讗讚注转讗 讚讛讻讬 诇讗 谞讚专讬 讜砖专讗 诇谞驻砖讬讛

Rav Se岣ra went out and made the following opening for himself that would enable the dissolution of his vow, based on a mishna in tractate Avot (2:1): Rabbi Yehuda HaNasi says: What is the proper path that a person should choose? He should choose any path that is considered a glory to the one who does it and a glory from his fellow men. Rav Se岣ra then reasoned that now that Rav Na岣an became upset at him, he would not have made the vow with knowledge of this fact, since he would not receive glory from his fellow men, and based on this he dissolved the vow for himself.

专讘讬 砖诪注讜谉 讘专讘讬 讛讜讛 诇讬讛 谞讚专讗 诇诪讬砖专讗 讗转讗 诇拽诪讬讬讛讜 讚专讘谞谉 讗诪专讬 诇讬讛 谞讚专转 讗讚注转讗 讚讛讻讬 讗诪专 讗讬谉 讗讚注转讗 讚讛讻讬 讗讬谉 讻诪讛 讝讬诪谞讬谉

The Gemara relates a similar incident: Rabbi Shimon, son of Rabbi Yehuda HaNasi, had a vow to dissolve. He came before the Sages for dissolution. They said to him: Did you vow with the knowledge of this particular fact? He said: Yes. They proposed another possibility: Did you vow with the knowledge of this other particular fact? He said to them: Yes. This happened several times,

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

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Nedarim 22

The William Davidson Talmud | Powered by Sefaria

Nedarim 22

讗讬诇讜 诇讗 讞诪讗转 讘讛 讗讬诪讛 诪讬诇讬谉 讚注讝讬讘讛 讘讻讚讬 诇讗 讗讚专转讛 诪讬 讗讚专转讛 讗诪专讛 诇讬讛 诇讗 讜砖专讬讬讛

Had her mother not seen inappropriate [aziva] matters or behavior in her that should be stopped, she would not have taken a vow with regard to her for nothing; had you known that the neighbors would say that, would you have taken a vow with regard to her? She said to him: No, and he dissolved the vow for her.

讘专 讘专转讬讛 讚专讘讬 讬谞讗讬 住讘讗 讗转讗 诇拽诪讬讛 讚专讘讬 讬谞讗讬 住讘讗 讗诪专 诇讬讛 讗讬诇讜 讛讜讛 讬讚注转 讚驻转讞讬谉 驻讬谞拽住讱 讜诪诪砖诪砖讬谉 讘注讜讘讚讱 诪讬 谞讚专转 讗诪专 诇讬讛 诇讗 讜砖专讬讬讛

The Gemara relates: The son of the daughter of Rabbi Yannai the Elder came before Rabbi Yannai the Elder to dissolve a vow. He said to him: Had you known that when you make a vow they open your record book [pinekas] in heaven and examine your actions, would you have vowed? He said to him: No, and he dissolved the vow for him.

讗诪专 专讘讬 讗讘讗 诪讗讬 拽专讗讛 讜讗讞专 谞讚专讬诐 诇讘拽专 讜讗祝 注诇 讙讘 讚驻转讞 专讘讬 讬谞讗讬 诇讬讛 讗谞谉 诇讗 驻转讞讬谞谉 诇讬讛 讘讛讗

Rabbi Abba said: What is the verse from which it is derived that taking a vow leads to one鈥檚 deeds being examined? It is 鈥淎nd after vows to make inquiry鈥 (Proverbs 20:25). This is interpreted to mean that after one takes a vow, his actions are reviewed in heaven. The Gemara comments: And although Rabbi Yannai broached dissolution with him in this way, we do not broach dissolution in this manner for one who vows, by asking if he regrets it because his actions will be examined in heaven. This is because one might be embarrassed, upon hearing such a question, to say that he does not have regret, and he will claim untruthfully that he is regretful.

讜诇讗 驻转讞讬谞谉 讘讛讚讗 讗讞专谞讬讬转讗 讚讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 诪讗讬 驻转讞 诇讬讛 专讘谉 讙诪诇讬讗诇 诇讛讛讜讗 住讘讗 讬砖 讘讜讟讛 讻诪讚拽专讜转 讞专讘 讜诇砖讜谉 讞讻诪讬诐 诪专驻讗 讻诇 讛讘讜讟讛 专讗讜讬 诇讚讜拽专讜 讘讞专讘 讗诇讗 诇砖讜谉 讞讻诪讬诐 诪专驻讗

And we also do not broach dissolution in this other way, as Rabba bar bar 岣na said that Rabbi Yo岣nan said: What type of dissolution did Rabban Gamliel broach for a certain elderly man who had taken a vow and came before him for dissolution? He informed him that it is written: 鈥淭here is one who speaks like the piercing of a sword, but the tongue of the wise is health鈥 (Proverbs 12:18), which is interpreted to mean: Anyone who verbally expresses the language of a vow, it is appropriate to pierce him with a sword, but he has another option: 鈥淭he tongue of the wise is health,鈥 since the Sages can release him from his vow. Quoting this verse with its interpretation is also not an acceptable method of broaching dissolution.

讜诇讗 驻转讞讬谞谉 讘讛讚讗 讗讞专谞讬讬转讗 讚转谞讬讗 专讘讬 谞转谉 讗讜诪专 讛谞讜讚专 讻讗讬诇讜 讘谞讛 讘诪讛 讜讛诪拽讬讬诪讜 讻讗讬诇讜 诪拽专讬讘 注诇讬讜 拽专讘谉 讘专讬砖讗 驻转讞讬谞谉 讘住讬驻讗 讗讘讬讬 讗诪专 驻转讞讬谞谉 专讘讗 讗诪专 诇讗 驻转讞讬谞谉

We also do not broach dissolution using this other method, as it is taught in a baraita: Rabbi Natan says: One who vows is considered as if he built a personal altar outside the Temple, which is prohibited, and one who fulfills this vow is considered as if he sacrifices an offering on it. With the first clause, we may broach dissolution by informing the one who vowed that vowing is akin to building an altar outside the Temple, but with regard to the latter clause there is a dispute among the Sages. Abaye said: We do broach dissolution by telling someone that fulfilling a vow is like sacrificing an offering on a forbidden altar, while Rava said: We do not broach dissolution with it.

专讘 讻讛谞讗 诪转谞讬 诇讛 诇讛讗 砖诪注转讗 讘讛讚讬谉 诇讬砖谞讗 专讘 讟讘讬讜诪讬 诪转谞讬 讛讻讬 讘住讬驻讗 诇讗 驻转讞讬谞谉 讘专讬砖讗 讗讘讬讬 讗诪专 驻转讞讬谞谉 专讘讗 讗诪专 诇讗 驻转讞讬谞谉 讜讛诇讻转讗 诇讗 驻转讞讬谞谉 诇讗 讘专讬砖讗 讜诇讗 讘住讬驻讗

Rav Kahana taught this halakha in this wording, i.e., the wording that was just cited. However, Rav Tavyumei taught this halakha in this way: With regard to what is written in the last clause, all agree that we do not broach dissolution in this way. With regard to what is written in the first clause, there is a dispute among the Sages. Abaye said: We do broach dissolution in this manner, while Rava said: We do not broach dissolution in this manner either. The Gemara concludes: And the halakha is that we do not broach dissolution using either the language in the first clause or the language in the latter clause.

讜诇讗 驻转讞讬谞谉 讘讛讗 谞诪讬 讚砖诪讜讗诇 讚讗诪专 砖诪讜讗诇 讗祝 注诇 驻讬 砖诪拽讬讬诪讜 谞拽专讗 专砖注 讗诪专 专讘讬 讗讘讛讜 诪讗讬 拽专讗 讜讻讬 转讞讚诇 诇谞讚专 诇讗 讬讛讬讛 讘讱 讞讟讗 讜讬诇讬祝 讞讚诇讛 讞讚诇讛 讻转讬讘 讛讻讗 讜讻讬 转讞讚诇 诇谞讚专 讜讻转讬讘 讛转诐 砖诐 专砖注讬诐 讞讚诇讜 专讙讝

And furthermore, we also do not broach dissolution with this statement of Shmuel, as Shmuel said: With regard to one who vows, although he fulfills it, he is called wicked. Rabbi Abbahu said: What is the verse from which this is derived? It is 鈥淏ut if you refrain [te岣al] from vowing there will be no sin in you鈥 (Deuteronomy 23:23), and he derives the word 岣dala here from the word 岣dala elsewhere. It is written here: 鈥淏ut if you refrain [te岣al] from vowing,鈥 and it is written there: 鈥淭here the wicked cease [岣dlu] from troubling鈥 (Job 3:17). The parallel language demonstrates that vowing is an act of the wicked.

讗诪专 专讘 讬讜住祝 讗祝 讗谞谉 谞诪讬 转谞讬谞讗 讻谞讚专讬 讻砖专讬诐 诇讗 讗诪专 讻诇讜诐 讻谞讚专讬 专砖注讬诐 谞讚专 讘谞讝讬专 讜讘拽专讘谉 讜讘砖讘讜注讛

Rav Yosef said: We, too, learn in the mishna (9a): If one says he vows like the vows of the virtuous, he has not said anything. If he says: Like the vows of the wicked, he has vowed with regard to becoming a nazirite, or with regard to obligating himself in an offering, or with regard to taking an oath. From here it is also apparent that vowing is an act of the wicked.

讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讻诇 讛讻讜注住 讻诇 诪讬谞讬 讙讬讛谞诐 砖讜诇讟讬谉 讘讜 砖谞讗诪专 讜讛住专 讻注住 诪诇讘讱 讜讛注讘专 专注讛 诪讘砖专讱 讜讗讬谉 专注讛 讗诇讗 讙讬讛谞诐 砖谞讗诪专 讻诇 驻注诇 讛壮 诇诪注谞讛讜 讜讙诐 专砖注 诇讬讜诐 专注讛

搂 Apropos the verse 鈥淭here the wicked cease from troubling,鈥 the Gemara cites a related statement: Rabbi Shmuel bar Na岣ani said that Rabbi Yonatan said: Anyone who gets angry, all kinds of Gehenna rule over him, because anger causes him to transgress all kinds of severe sins, as it is stated: 鈥淭herefore remove vexation from your heart and put away evil from your flesh鈥 (Ecclesiastes 11:10), and the evil mentioned is nothing other than Gehenna, as it is stated: 鈥淭he Lord has made everything for His own purpose and even the wicked for the day of evil鈥 (Proverbs 16:4), which is interpreted to mean that ultimately the day of the evildoer in Gehenna will arrive.

讜诇讗 注讜讚 讗诇讗 砖讛转讞转讜谞讬讜转 砖讜诇讟讜转 讘讜 砖谞讗诪专 讜谞转谉 讛壮 诇讱 砖诐 诇讘 专讙讝 讜讻诇讬讜谉 注讬谞讬诐 讜讚讗讘讜谉 谞驻砖 讗讬讝讛讜 讚讘专 砖诪讻诇讛 讗转 讛注讬谞讬诐 讜诪讚讗讬讘 讗转 讛谞驻砖 讛讜讬 讗讜诪专 讗诇讜 讛转讞转讜谞讬讜转

And not only that, but also hemorrhoids will control him, as it is stated: 鈥淏ut the Lord shall give you there a trembling heart, and failing of eyes, and languishing of soul鈥 (Deuteronomy 28:65). Which is the matter of sickness that causes failing of the eyes in pain and causes languishing of the soul? You must say this is referring to hemorrhoids.

注讜诇讗 讘诪讬住拽讬讛 诇讗专注讗 讚讬砖专讗诇 讗讬转诇讜讜 诇讬讛 转专讬谉 讘谞讬 讞讜讝讗讬 讘讛讚讬讛 拽诐 讞讚 砖讞讟讬讛 诇讞讘专讬讛 讗诪专 诇讬讛 诇注讜诇讗 讬讗讜转 注讘讚讬 讗诪专 诇讬讛 讗讬谉 讜驻专注 诇讬讛 讘讬转 讛砖讞讬讟讛 讻讬 讗转讗 诇拽诪讬讛 讚专讘讬 讬讜讞谞谉 讗诪专 诇讬讛 讚诇诪讗 讞住 讜砖诇讜诐 讗讞讝讬拽讬 讬讚讬 注讜讘专讬 注讘讬专讛 讗诪专 诇讬讛 谞驻砖讱 讛爪诇转

The Gemara relates: Ulla, on his ascent to Eretz Yisrael, had two residents of 岣zai join him. Because of a brawl between them, one arose and slaughtered the other. The assailant said to Ulla: Did I act properly? He said to him: Yes, and open the place of the slaughter, i.e., cut it more so that he will die faster. When Ulla came before Rabbi Yo岣nan, Ulla said to him: Perhaps, Heaven forbid, I strengthened the hands of sinners by commending him, although I did so merely because I was afraid that he would kill me. He said to him: You saved yourself by doing so, as it is permitted for one to say words like this in order to save his own life.

拽讗 转诪讛 专讘讬 讬讜讞谞谉 诪讻讚讬 讻转讬讘 讜谞转谉 讛壮 诇讱 砖诐 诇讘 专讙讝 讘讘讘诇 讻转讬讘 讗诪专 诇讬讛 讛讛讜讗 砖注转讗

With regard to the narrative itself, Rabbi Yo岣nan wondered: Now, it is written in the passage of curses: 鈥淏ut the Lord shall give you there a trembling heart鈥 (Deuteronomy 28:65) and this is written with regard to Babylonia, because in the exile an individual possesses a trembling and angry heart. How is it possible that in Eretz Yisrael a person can get so angry as to murder another? Ulla said to him: At that moment when the incident occurred

诇讗 注讘专讬谞谉 讬专讚谞讗

we had not yet crossed the Jordan River, and we were still outside of Eretz Yisrael. Therefore, the curse of a heart of anger was relevant.

讗诪专 专讘讛 讘专 专讘 讛讜谞讗 讻诇 讛讻讜注住 讗驻讬诇讜 砖讻讬谞讛 讗讬谞讛 讞砖讜讘讛 讻谞讙讚讜 砖谞讗诪专 专砖注 讻讙讘讛 讗驻讜 讘诇 讬讚专砖 讗讬谉 讗诇讛讬诐 讻诇 诪讝诪讜转讬讜 专讘讬 讬专诪讬讛 诪讚讬驻转讬 讗诪专 诪砖讻讞 转诇诪讜讚讜 讜诪讜住讬祝 讟讬驻砖讜转 砖谞讗诪专 讻讬 讻注住 讘讞讬拽 讻住讬诇讬诐 讬谞讜讞 讜讻转讬讘 讜讻住讬诇 讬驻专砖 讗讜诇转 专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 讘讬讚讜注 砖注讜谞讜转讬讜 诪专讜讘讬谉 诪讝讻讬讜转讬讜 砖谞讗诪专 讜讘注诇 讞诪讛 专讘 驻砖注

Rabba bar Rav Huna said: Anyone who gets angry, at that moment even the Divine Presence is not important to him, as it is stated: 鈥淭he wicked, in the height of his anger says: He will not require; all his thoughts are: There is no God鈥 (Psalms 10:4). Rabbi Yirmeya of Difti said: Anyone who gets angry forgets his learning and increases foolishness, as it is stated: 鈥淔or anger rests in the bosom of fools鈥 (Ecclesiastes 7:9), and it is written: 鈥淏ut a fool unfolds folly鈥 (Proverbs 13:16). Rav Na岣an bar Yitz岣k said: With regard to one who gets angry, it is acknowledged that his sins are more numerous than his merits, as it is stated: 鈥淎nd a wrathful man abounds in transgression鈥 (Proverbs 29:22).

讗诪专 专讘 讗讚讗 讘专讘讬 讞谞讬谞讗 讗诇诪诇讗 (诇讗) 讞讟讗讜 讬砖专讗诇 诇讗 谞讬转谉 诇讛诐 讗诇讗 讞诪砖讛 讞讜诪砖讬 转讜专讛 讜住驻专 讬讛讜砖注 讘诇讘讚 砖注专讻讛 砖诇 讗专抓 讬砖专讗诇 讛讜讗 诪讗讬 讟注诪讗 讻讬 讘专讘 讞讻诪讛 专讘 讻注住

Rav Adda, son of Rabbi 岣nina, said: Had Israel not sinned in earlier times they would have been given the five books of the Torah and the book of Joshua alone. They needed the book of Joshua because it includes the arrangement of Eretz Yisrael. Since it contains the division of Eretz Yisrael among the tribes, it was required for all generations, but the other books of the prophets primarily detail the history of how Israel angered God and He sent prophets to admonish them. What is the reason, i.e., what is the allusion to this idea? It is stated: 鈥淔or in much wisdom is much vexation鈥 (Ecclesiastes 1:18). All the wisdom that the Jews possess from the books of the Bible is the result of their angering God.

讗诪专 专讘讬 讗住讬 讗讬谉 谞讝拽拽讬谉 诇讗诇讛讬 讬砖专讗诇 讞讜抓 诪拽讜谞诐 讗砖转讬 谞讛谞讬转 诇讬 砖讙谞讘讛 讗转 讻讬住讬 讜砖讛讻转讛 讗转 讘谞讬 讜谞讜讚注 砖诇讗 讙谞讘讛 讜砖诇讗 讛讻转讜

Rabbi Asi said: One does not attend to a request to dissolve a vow in which the name of the God of Israel is invoked because such a declaration is especially stringent, except for a case where one swears by the God of Israel and adds: Benefiting from me is konam for my wife because she stole my purse or she hit my son, and then it became known that she did not steal or did not hit his son. In such a case, the vow can be dissolved because the vow was made in error, but in other cases such a vow is not dissolved.

讛讛讬讗 讚讗转讗讬 诇拽诪讬讛 讚专讘 讗住讬 讗诪专 诇讛 讘诪讗讬 谞讚专转 讘讗诇讛讬 讬砖专讗诇 讗诪专 诇讛 讗讬 谞讚专转 讘诪讜讛讬 砖讛讬讗 讻讬谞讜讬 讘注诇诪讗 诪讝讚拽讬拽谞讗 诇讱 讛砖转讗 讚诇讗 谞讚专转 讘诪讜讛讬 讗诇讗 讘讗诇讛讬 讬砖专讗诇 诇讗 诪讝讚拽讬拽谞讗 诇讱

The Gemara relates: There was a certain woman who came before Rav Asi. He said to her: With what language did you vow? She said to him: By the God of Israel. He said to her: If you would have vowed and said: By mohi, which is merely a substitute name, I would have attended to your request and dissolved the vow, but now that you did not vow by mohi but rather, by the God of Israel, I will not attend to your request and dissolve the vow.

专讘 讻讛谞讗 讗讬拽诇注 诇讘讬 专讘 讬讜住祝 讗诪专 诇讬讛 诇讟注讜诐 诪专 诪讬讚讬 讗诪专 诇讬讛 诇讗 诪专讬 讻讜诇讗 诇讗 讟注讬诪谞讗 诇讬讛 讗诪专 诇讬讛 诇讗 诪专讬 讻讜诇讗 诇讗 讟注讬诪转 诇讬讛 讛谞讬讞讗 诇专讘 讻讛谞讗 讚讗诪专 诇讗 诪专讬 讻讜诇讗 讗诇讗 诇专讘 讬讜住祝 讗诪讗讬 讗诪专 诇讗 诪专讬 讻讜诇讗 讛讻讬 讛讜讗 讚拽讗诪专 诇讬讛 诇讗 诪专讬 讻讜诇讗 讛讜讗 讚拽讗诪专转 讛诇讻讱 诇讗 讟注讬诪转 诇讬讛

The Gemara relates another incident: Rav Kahana happened to come to the home of Rav Yosef. Rav Yosef said to him: Let the Master eat something. He said to him: No, by the Master of all I will not eat it. Rav Yosef said to him: No, by the Master of all you will not eat it. The Gemara comments: Rav Kahana鈥檚 statement: No, by the Master of all I will not eat it, is well understood. But for Rav Yosef, why did he say: No, by the Master of all you will not eat it? What was the purpose of his vow? The Gemara answers: This is what he said to him: No, by the Master of all you will not eat it is what you said; therefore, you may not eat it, since a vow taken in such solemn fashion may not be dissolved.

讗诪专 专讘讗 讗诪专 专讘 谞讞诪谉 讛诇讻转讗 驻讜转讞讬谉 讘讞专讟讛 讜谞讝拽拽讬谉 诇讗诇讛讬 讬砖专讗诇

Rava said that Rav Na岣an said: The halakha is that it is permitted for a halakhic authority to broach dissolution based on regret, and that one also attends to a request to dissolve a vow in which the name of the God of Israel is invoked.

诪砖转讘讞 诇讬讛 专讘讗 诇专讘 谞讞诪谉 讘专讘 住讞讜专讛 讚讗讚诐 讙讚讜诇 讛讜讗 讗诪专 诇讜 讻砖讬讘讗 诇讬讚讱 讛讘讬讗讛讜 诇讬讚讬 讛讜讛 诇讬讛 谞讚专讗 诇诪讬砖专讗 讗转讗 诇拽诪讬讛 讚专讘 谞讞诪谉

Rava praised his student Rav Se岣ra to Rav Na岣an by saying that he is a great man. Rav Na岣an said to him: When Rav Se岣ra comes to you, bring him to me. Rav Se岣ra had a vow that he wanted to dissolve, so Rava sent Rav Se岣ra to Rav Na岣an. He came before Rav Na岣an.

讗诪专 诇讬讛 谞讚专转 讗讚注转讗 讚讛讻讬 讗诪专 诇讬讛 讗讬谉 讗讚注转讗 讚讛讻讬 讗讬谉 讻诪讛 讝讬诪谞讬谉 讗讬拽驻讚 专讘 谞讞诪谉 讗诪专 诇讬讛 讝讬诇 诇拽讬诇注讱

Rav Na岣an, who wanted to dissolve the vow, said to him: Did you vow with such a matter in mind? He said to him: Yes, so Rav Na岣an did not dissolve the vow. He then asked again: Did you vow with such a matter in mind, and suggested another possibility. He said to him: Yes. This happened several times, and every time Rav Na岣an attempted to broach an opening, Rav Se岣ra replied that he had that in mind when he made the vow. Rav Na岣an became upset with him because it appeared that Rav Se岣ra was making it unnecessarily difficult for him to dissolve the vow. Rav Na岣an said to him: Go to your tent [kilakh] because I do not want to talk to you.

谞驻拽 专讘 住讞讜专讛 讜驻转讞 驻讬转讞讗 诇谞驻砖讬讛 专讘讬 讗讜诪专 讗讬讝讛 讛讬讗 讚专讱 讬砖专讛 砖讬讘讜专 诇讜 讛讗讚诐 讻诇 砖讛讬讗 转驻讗专转 诇注讜砖讬讛 讜转驻讗专转 诇讜 诪谉 讛讗讚诐 讜讛砖转讗 讚讗讬拽驻讚 专讘 谞讞诪谉 讗讚注转讗 讚讛讻讬 诇讗 谞讚专讬 讜砖专讗 诇谞驻砖讬讛

Rav Se岣ra went out and made the following opening for himself that would enable the dissolution of his vow, based on a mishna in tractate Avot (2:1): Rabbi Yehuda HaNasi says: What is the proper path that a person should choose? He should choose any path that is considered a glory to the one who does it and a glory from his fellow men. Rav Se岣ra then reasoned that now that Rav Na岣an became upset at him, he would not have made the vow with knowledge of this fact, since he would not receive glory from his fellow men, and based on this he dissolved the vow for himself.

专讘讬 砖诪注讜谉 讘专讘讬 讛讜讛 诇讬讛 谞讚专讗 诇诪讬砖专讗 讗转讗 诇拽诪讬讬讛讜 讚专讘谞谉 讗诪专讬 诇讬讛 谞讚专转 讗讚注转讗 讚讛讻讬 讗诪专 讗讬谉 讗讚注转讗 讚讛讻讬 讗讬谉 讻诪讛 讝讬诪谞讬谉

The Gemara relates a similar incident: Rabbi Shimon, son of Rabbi Yehuda HaNasi, had a vow to dissolve. He came before the Sages for dissolution. They said to him: Did you vow with the knowledge of this particular fact? He said: Yes. They proposed another possibility: Did you vow with the knowledge of this other particular fact? He said to them: Yes. This happened several times,

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