Nedarim 4:1

אורחיה דבר נשא מימר קנתה דכולכה דילמא כולכה דקנתה: מנודה אני לך ר' עקיבה היה חוכך בזה להחמיר. לוסר את כל נכסיו כמה דאת אמר (עזרא י׳:ח׳) יחרם כל רכושו והוא יבדל מקהל הגולה. מה עבדין לה רבנן. חומר הוא בנידוי ב"ד: כנדרי רשעים נדר בנזיר בקרבן ובשבועה. שמואל אמר לצדדין היא מתני' או בנזיר או בקרבן או בשבועה. ר' זעירא אמר נזיר בשלשלתן. א"ר אבין מאן דבעי מיפתור הדא דר' זעירא כיני. היה לפניו אשכול אחד ובא אחד ואמר הריני נזיר ממנו הרי זה נזיר ובא אחר ואמר הרי עלי קרבן. הרי עליו קרבן ובא אחר ואמר הרי עלי שבועה הרי עליו שבועה. ובא אחר ואמר מה שאמרו שלשתן עלי לא נמצא זה נדור בנזיר ובקרבן ובשבועה. תני וכנדבותם לא אמר כלום. הדא אמרה שהרשעים מתנדבין מכיון שהתנדב אין זה רשע. מתני' דר' יודן דתני בשם ר' יודן (קוהלת ה) טוב אשר לא תדור משתדור ולא תשלם. טוב מזה ומזה שלא תדור. ר"מ אומר טוב אשר לא תדור משתדור ולא תשלם טוב מזה ומזה נודר ומשלם. וכן הוא אומר (תהילים ע״ו:י״ב) נדרו ושלמו לאלהיכם. כיצד הוא עושה על נדבה מביא כשבתו לעזרה ואומר הרי זה עולה. ר' אבין אמר ר' יהודה פתח אילו הייתי יודע שהנודר נקרא רשע נודר הייתה. אמר ר' ינאי (משלי כ׳:כ״ה) מוקש אדם ילע קודש ואחר נדרים לבקר. התחיל לנדרו פינקסתו נפתחת. ד"א מוקש אדם ילע קודש ואחר נדרים לבקר. איחור נדרים. איחר אדם את נדרו פינקסו נפתחת. מעשה באחד שאמר הרי עלי עולה ושהא להביאה ושקעה ספינתו בים: כנדרי כשירים לא אמר כלום. הדא אמרה שהכשירים נודרין ומכיון

If it becomes shadowy, the intermediate period (twilight) has arrived. If darkness has set in, so that the upper atmosphere has become indistinguishable from the lower, night has arrived. Rabbi says: When, at the period of the new moon, the sun commences to go down and the moon to appear, it is twilight. know that I am the Lord, when I have opened your graves.2 In Palestine they said: Also the Key of Sustenance, for it is said, Thou openest thy hand etc.3 Why does not R. Johanan include also this [key]? — Because in his view sustenance is [included in] Rain.4 R. ELIEZER SAYS: ON THE FIRST DAY OF THE FEAST etc. The question was asked, Whence did R. Eliezer derive this? Did he learn it from Lulab5 or from the Libation of Water?6 If he learnt it from Lulab, then just as the obligation of the use of the Lulab comes into force on the [first] day of Tabernacles, so too should we begin to make mention of rain on that day. Or perhaps he learnt it from Libation. [If so, then] just as Water Libation may be [carried out] on the evening [preceding the first day] — (for a Master [interpreting the verse], And the meal-offering thereof and their drink-offerings,7 said, Even by night)-so too should one begin to make mention of rain on that evening!8 — Come and hear: R. Abbahu said: R. Eliezer deduced it from Lulab only. Some there are who say: R. Abbahu had a tradition. Whilst others say: He based it on a Baraitha. Which is the Baraitha? — It has been taught: ‘When do we [begin to] make mention of Rain? R. Eliezer says: From the time of the taking up of the Lulab; R. Joshua says, From the time when the Lulab is discarded.9 Said R. Eliezer: Seeing that these Four Species are intended only to make intercession for water,10 therefore as these cannot [grow] without water so the world [too] cannot exist without water. R. Joshua said to him: Is not rain on the Feast a sure sign of [God's] anger? R. Eliezer replied: I too did not say to pray but to make mention. And just as one makes mention of the Revival of the Dead all the year round11 although it will take place only in its proper time, so too should mention be made of the Power of Rain all the year round although it comes only in its due season. Therefore if one desires to make mention all the year round he may do so. Rabbi says: I hold the view that when one ceases to pray [for rain]12 one should also no longer make mention of it. R. Judah b. Bathyra says: On the second day of the Feast one [begins] to make mention. R. Akiba says: On the sixth day of the Feast. R. Judah says in the name of R. Joshua: The last to step before the Ark on the last day of the Feast makes mention, the first does not; on the first day of Passover the first makes mention, the last does not. Did not then R. Eliezer reply well to R. Joshua?- R. Joshua can answer you: It is quite in order to make mention of the Revival of the Dead [all the year round], since any day may be its time, but is rain seasonable at all times? Have we not learnt: Should Nisan terminate and then rain fall it is a sign of [God's] anger, for it is said, Is it not wheat harvest to-day etc.?13 ‘R. Judah b. Bathyra says: on the second day of the Feast one [begins] to make mention’. What is R. Judah b. Bathyra's reason? — It has been taught: R. Judah b. Bathyra says, Of the second day of the Feast, Scripture Says, we-niskehem,14 [‘and their drink-offerings’] and of the sixth day, u-nesakeah15 [‘and its drink-offerings’] and of the seventh day, kemishpatam16 [according to their rule]. Note [the letters] Mem, Yod, Mem which form the word mayim [‘water’].17 Here you have the biblical allusion to the Libation of Water. And what makes him [R. Judah b. Bathyra] fix it on the second day? — Because [the first of the allusions to the Water Libation] is found in connection [with the order for] the second day. Hence why we should [begin] to make mention on the second day. R. Akiba says: On the sixth day of the Feast one [begins] to make mention, for of the sixth day Scripture says, And its drink-offerings.18 Scripture thus speaks of two libations,19 the Libation of Water and the Libation of Wine. Perhaps both Libations must be of wine? — He [R. Akiba] is of the same opinion as R. Judah b. Bathyra who said, There is an allusion to water.2