ח אמר רבינא אמר לי מרימר הכי אמר אבוך משמיה דרב פפי מחלוקת בהפרה אבל בשאלה דברי הכל מפר ואע"פ שלא חל נדר דכתיב לא יחל דברו
8 But if you say, absolution may be granted even before the vow takes effect, surely he can be absolved in whatever order he pleases!<span class="x" onmousemove="('comment',' Lit., 'if he wishes, he can be absolved of this one first, and if he wishes, he can be absolved of the other first.' — Thus this supports R. Papa's contention. ');"><sup>8</sup></span> — And who knows whether this one is first and that the other is the second?<span class="x" onmousemove="('comment',' I.e., indeed that is so: 'first' and 'second' need not refer to the order in which he vowed, but to the order of absolution. ');"><sup>9</sup></span> Shall we say that this supports him: [If he vows,] 'Konam that I benefit not from So-and-so, and behold! I will be a nazirite if I be absolved therefrom'; he must be absolved of his vow, and then of his naziriteship.<span class="x" onmousemove="('comment',' Here it is explicitly stated that be can only be absolved of being a nazirite after absolution of his vow, when his conditional vow to be a nazirite has taken effect. ');"><sup>10</sup></span> But if you say, absolution may be granted before the vow takes effect, if he wishes, let him first be absolved of his vow; and if he wishes, let him first be absolved of being a nazirite? — This agrees with R. Nathan.<span class="x" onmousemove="('comment',' I.e., R. Abba b. R. Huna may be correct in asserting that this is a matter of dispute, and this Baraitha is taught according to R. Nathan. ');"><sup>11</sup></span> Rabina said: Meremar told me: Thus did your father say in R. Papi's name: The controversy is only in reference to annulment, but in respect to absolution all agree that he [the Sage] may grant it even before the vow is operative,<span class="x" onmousemove="('comment',' The reverse of what was said above. ');"><sup>12</sup></span> because it is written, 'He shall not break his word,'