(במדבר ל) לה' אין אדם אוסר עליו דבר אלא שהוא לה'. תני דבית רב פליג מניין לנדרים שהן מותרין לך מן השמים ובני אדם נוהגין בהן באיסור שלא תהא נודר ומבטל ת"ל (שם) לא יחל דברו שלא יעשה דבריו חולין. הוון בעיי מימר כגון הקרבן בשבועה הא בשאר כל הדברים לא. אתא מימר לך אפי' בשאר כל הדברים. (שם) לאסור אסר על נפשו. אית תניי תני אפי' על אחרים. הוון בעי מימר מאן דמר על נפשו לא על אחרים שלא לוסר נכסיו על אחרים. ומאן דמר אפילו על אחרים לוסר נכסיו על אחרים. הא
(במדבר ל) לה' אין אדם אוסר עליו דבר אלא שהוא לה'. תני דבית רב פליג מניין לנדרים שהן מותרין לך מן השמים ובני אדם נוהגין בהן באיסור שלא תהא נודר ומבטל ת"ל (שם) לא יחל דברו שלא יעשה דבריו חולין. הוון בעיי מימר כגון הקרבן בשבועה הא בשאר כל הדברים לא. אתא מימר לך אפי' בשאר כל הדברים. (שם) לאסור אסר על נפשו. אית תניי תני אפי' על אחרים. הוון בעי מימר מאן דמר על נפשו לא על אחרים שלא לוסר נכסיו על אחרים. ומאן דמר אפילו על אחרים לוסר נכסיו על אחרים. הא
Jerusalem Talmud Nedarim
HALAKHAH: “Four kinds of vows did the Sages dissolve,” etc. Do not the Sages permit all kinds of vows? It is written6Num. 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 Samuel7Num. 30:3. The same argument in the 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 said8Ps. 119:106. Also in the Babli, Ḥagigah 10a. In 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 said9Ps. 95:11. Also in the Babli, Ḥagigah 10a., “What I swore in my rage:” In my rage I swore; I change my mind.
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Jerusalem Talmud Nazir
117Nedarim 9:2, Notes 48–49.“That was the error of Naḥum from Media.” What was his error? That he found for them an opening due to changed circumstances. “Naḥum from Media 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 prophets already had prophesied that eventually the Temple 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 distant future: “The vision he sees is for many years.”
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Jerusalem Talmud Nedarim
MISHNAH: “I am ḥerein for you44Ḥerem is an expression for a gift to the Temple of offerings that cannot be redeemed, Lev. 27:28. As a term for a vow, it is equivalent to qorbān.”, the addressee is forbidden45To have any usufruct from the vower’s property.. “You are for me ḥerem,” the vower is forbidden. “I am for you and you are for me,” both are forbidden. Both are permitted the institutions of the returnees from Babylonia46These are detailed in Mishnah 5. They were destined for public use and are immune against private vows. and forbidden the institutions of their own town47Since both of them are partners in the public institutions of the town; cf. Mishnah 1..
