Nedarim 42

מי דמי גבי צונן צדיקים אומרים מעט ועושין הרבה

How compare? In the case of cold water, 'the righteous promise little and perform much';<span class="x" onmousemove="('comment',' When the would-be host urged him to partake just a little, he understood that a full meal was intended, and therefore made the vow in the terms he did, meaning, however, to debar himself only from a substantial meal. ');">¹</span>

הכא ספיקא הוא דלמא פחות מסלע ויותר על שקל קאמר וזירוזין הוי או דלמא דווקא קאמר ונידרא הוי תיבעי

but here, It is really doubtful whether he [the vendor] implied that he would take less than a <i>sela'</i>, and [the buyer] that he would give more than a <i>shekel</i>,<span class="x" onmousemove="('comment',' Both intending to compromise on three denarii. ');">²</span>

אמר רב יהודה אמר רב אסי ארבעה נדרים הללו צריכין שאלה לחכם כי אמריתא קמיה דשמואל אמר תנא תני ארבעה נדרים התירו חכמים ואת אמרת צריכין שאלה לחכם

and it is [a vow of] incitement, or perhaps, each spoke literally, and it is a valid [vow]? This problem remains unsolved.

רב יוסף מתני לה להא שמעתא בהאי לישנא אמר רב יהודה אמר רב אסי אין חכם רשאי להתיר אלא כעין ארבעה נדרים הללו קסבר אין פותחין בחרטה

Rab Judah said in R. Assi's name: For these four vows [formal] absolution must be sought from a Sage. When I stated this before Samuel, he observed: The Tanna teaches, FOUR VOWS HAVE THE SAGES INVALIDATED,<span class="x" onmousemove="('comment',' I.e., they have no binding power at all. ');">³</span>

ההוא דאתא לקמיה דרב הונא אמר ליה ליבך עלך אמר ליה לא ושרייה

yet you say. absolution must be sought from a Sage! R. Joseph reported this discussion in the following version: Rab Judah said in R. Assi's name: A Sage may remit only such [vows] as are similar to these four. Thus in his view mere regret is not given as an opening [for absolution].<span class="x" onmousemove="('comment',' A definite reason for absolution is necessary, based on a fact which was unknown when the vow was made; consequently, it may be regarded as having been made in error. But if the only reason for cancellation is that the vower regrets it, absolution cannot be granted, v. infra 77b. ');">⁴</span>

ההוא דאתא לקמיה דרבה בר רב הונא אמר ליה אילו היו עשרה בני אדם שיפייסוך באותה שעה מי נדרת אמר ליה לא והתירו

A man once came before R. Huna [for absolution]. He asked him: 'Are you still of the same mind?' and he replied 'No!' Thereupon he absolved him. A man once came before Rabbah son of R. Huna, who asked him: 'Had ten men been present to appease you just then, would you have vowed?' On his replying 'No!' he absolved him. It was taught: R. Judah said: We ask him, 'Are you still of the same mind?' If he answers, No!' he is absolved. R. Ishmael son of R. Jose said on his father's authority: We say to him: 'Had ten men been present to appease you just then, would you have vowed?' If he replies in the negative, absolution is granted.

תניא רבי יהודה אומר אומרים לו לאדם לב זה עליך אם אמר לאו מתירין אותו רבי ישמעאל ברבי יוסי אומר משום אביו אומרים לו לאדם אילו היו עשרה בני אדם שיפייסוך באותה שעה מי נדרת אם אמר לאו מתירין אותו

(Mnemonic: <i>Assi and Eleazar, Johanan and Jannai</i>).<span class="x" onmousemove="('comment',' A mnemonic is a short phrase or a string of words or letters each consisting of catchwords of statements or incidents, strung together as an aid to the memory. ');">⁵</span>

(סימן אסי ואלעזר יוחנן וינאי)

A man once came before R. Assi. He asked him: 'Do you now regret [that you ever vowed]?' and he replied, 'Do I not?' Thereupon he absolved him.<span class="x" onmousemove="('comment',' (He holds that mere regret is accepted as ground for revoking a vow, contrary to the view of Rab Assi in the name of Rab Judah, the author of this ruling here being Rabbi Assi, a Palestinian Amora as distinct from the former, who was a Babylonian. (Ran).] ');">⁶</span>

ההוא דאתא לקמיה דרבי אסי אמר ליה כדו תהית אמר ליה לא ושרייה ההוא דאתא לקמיה דרבי אלעזר אמר ליה בעית נדור אמר ליה אילו לא מרגזין לי לא בעינן כלום אמר ליה תהא כבעית ההיא איתתא דאדרתה לברתה אתאי לקמיה דרבי יוחנן אמר לה אילו הוה ידעת דאמרן מגירתיך עלה דברתך

A man once came before R. Eleazar. He said to him, 'Do you desire your vow?'<span class="x" onmousemove="('comment',' Ran: I.e., have you no regret that you ever made the vow except that you wish that it be no longer valid from now, in which case absolution cannot be granted. Rashi: 'Did you fully desire to vow, i.e., were you calm and composed, vowing with full deliberation' this seems more plausible. ');">⁷</span> 'He replied: 'Had I not been provoked, I certainly would not have desired aught.' 'Let it be as you wish,' answered he. A woman who had subjected her daughter to a vow<span class="x" onmousemove="('comment',' Not to benefit from her mother. ');">⁸</span> came before R. Johanan. Said he to her, 'Had you known that your neighbours would say of your daughter,