Nedarim 127

Chapter 127

א מתני׳ <big><strong>רבי</strong></big> אליעזר אומר פותחין לאדם בכבוד אביו ואמו וחכמים אוסרין
1 <b><i>MISHNAH</i></b>. R. ELIEZER SAID: ONE MAY SUGGEST TO A MAN AS AN OPENING [FOR ABSOLUTION]<span class="x" onmousemove="('comment',' Lit., 'open for man'. ');"><sup>1</sup></span> THE HONOUR OF HIS FATHER AND MOTHER BUT THE SAGES FORBID.<span class="x" onmousemove="('comment',' V. p. 61, n. 7. Since vows are discreditable (v. supra 9a), to make them is to cast a reflection upon one's parents. ');"><sup>2</sup></span>
ב אמר רבי צדוק עד שפותחין לו בכבוד אביו ואמו יפתחו לו בכבוד המקום אם כן אין נדרים מודים חכמים לר' אליעזר בדבר שבינו לבין אביו ואמו שפותחין לו בכבוד אביו ואמו
2 SAID R. ZADOK: INSTEAD OF GIVING THE HONOUR OF HIS FATHER AND MOTHER, LET US SUGGEST THE HONOUR OF THE ALMIGHTY AS AN OPENING.<span class="x" onmousemove="('comment',' One dishonours God by committing anything unworthy. ');"><sup>3</sup></span> IF SO, THERE ARE NO VOWS.<span class="x" onmousemove="('comment',' The Talmud discusses the meaning of this. According to our text, this is still R. Zadok's speech, and a refutation of R. Eliezer. But Ran, Tosaf. and Asheri read: They (the Sages) said to him: If so, there are no vows. On this reading. R. Zadok agrees with R. Eliezer, but goes beyond him, whilst the Sages maintain that even on R. Eliezer's view, one could not go so far as to suggest the honour of God as an opening, for if so, there are no vows. But, as is evident from the Mishnah, they disagree with R. Eliezer too. ');"><sup>4</sup></span>
ג ועוד אמר רבי אליעזר פותחין בנולד וחכמים אוסרין כיצד אמר קונם שאני נהנה לאיש פלוני ונעשה סופר או שהיה משיא את בנו ואמר אילו הייתי יודע שהוא נעשה סופר או שהיה משיא את בנו בקרוב לא הייתי נודר
3 BUT THE SAGES ADMIT TO R. ELIEZER THAT IN A MATTER CONCERNING HIMSELF AND HIS FATHER AND MOTHER THEIR HONOUR IS SUGGESTED AS AN OPENING. R. ELIEZER ALSO RULED: A NEW FACT<span class="x" onmousemove="('comment',' Lit., 'newly-born', 'unexpected'. ');"><sup>5</sup></span> MAY BE GIVEN AS AN OPENING; BUT THE SAGES FORBID IT. E.G., IF A MAN SAID, 'KONAM THAT I BENEFIT NOT FROM SO AND SO, AND HE [THE LATTER] THEN BECAME A SCRIBE,<span class="x" onmousemove="('comment',' I.e., a school teacher, whose services the maddir might require for his child; others: a notary, whose services might be essential to him. ');"><sup>6</sup></span>
ד קונם לבית זה שאני נכנס ונעשה בית הכנסת אמר אילו הייתי יודע שהוא נעשה בית הכנסת לא הייתי נודר רבי אליעזר מתיר וחכמים אוסרין:
4 OR WAS ABOUT TO GIVE HIS SON IN MARRIAGE,<span class="x" onmousemove="('comment',' And the maddir wished to take part in the festivities. ');"><sup>7</sup></span> AND HE DECLARED, 'HAD I KNOWN THAT HE WOULD BECOME A SCRIBE OR WAS ABOUT TO GIVE HIS SON IN MARRIAGE, I WOULD NOT HAVE VOWED;' [OR IF HE SAID,] 'KONAM, IF I ENTER NOT THIS HOUSE,' AND IT BECAME A SYNAGOGUE, AND HE DECLARED, HAD I KNOWN THAT IT WOULD BECOME A SYNAGOGUE, I WOULD NOT HAVE VOWED: R. ELIEZER PERMITS IT,<span class="x" onmousemove="('comment',' As an opening for absolution. ');"><sup>8</sup></span>
ה <big><strong>גמ׳</strong></big> מאי אין נדרים אמר אביי אם כן אין נדרים ניתרין יפה
5 BUT THE SAGES FORBID IT. <b><i>GEMARA</i></b>. What is meant by THERE ARE NO VOWS? — Abaye said: If so, Vows are not properly revoked.<span class="x" onmousemove="('comment',' Because a vow can be annulled only on grounds, which, when suggested, need not necessarily make him regret his vow, in which case when he is moved to repent, it is to be assumed that his repentance is genuine. But when it is suggested to him that by vowing he dishonoured God, no person is so impudent as to maintain that he would have vowed notwithstanding, even if he would have done so; consequently, his vow is not properly revoked. ');"><sup>9</sup></span>
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