Nedarim 43

אילו לא חמאת בה אימה מילין דעזיבה בכדי לא אדרתה מי אדרתה אמרה ליה לא ושרייה

"If her mother had not seen something shameful<span class="x" onmousemove="('comment',' Lit., 'something best left alone'. ');">¹</span> in her [behaviour], she would not have put her under a vow without cause" — would you have vowed?' On her replying in the negative, he absolved her. The grandson of R. Jannai the Elder<span class="x" onmousemove="('comment',' Lit., 'the son of the daughter'. Var. lec.: Jannai Rabbah, the Great. He was a Palestinian amora of the first generation (second and third generation); to be distinguished from Jannai the Younger, a Palestinian amora of the fourth generation. ');">²</span>

בר ברתיה דרבי ינאי סבא אתא לקמיה דרבי ינאי סבא אמר ליה אילו הוה ידעת דפתחין פינקסך וממשמשין בעובדך מי נדרת אמר ליה לא ושרייה

came before him Said he to him, 'Had you known that [when you vow] your ledger<span class="x" onmousemove="('comment',' The notion that there is a Heavenly ledger in which man's doings are recorded (cf. Aboth, III, 20) is probably connected with the idea of the Book of Life, in which are inscribed on the Judgment Day of New Year those who are to be granted life for the ensuing year (cf R.H. 15b). The Sefer Hasidim (13th century) observes that God is in no need of a book of records: 'the Torah speaks the language of man', i.e., figuratively. Cf Aboth, (Sonc. ed.) p. 12, n. 9. ');">³</span> is opened [in heaven] and your deeds examined — would you have vowed?' On his giving a negative reply, he absolved him R. Abba said: Which verse [teaches this]? After vows cometh examination.<span class="x" onmousemove="('comment',' Prov. XX, 25. ');">⁴</span>

אמר רבי אבא מאי קראה ואחר נדרים לבקר ואף על גב דפתח רבי ינאי ליה אנן לא פתחינן ליה בהא

But though R. Jannai proposed this as a ground for absolution, we may not do so.<span class="x" onmousemove="('comment',' Because it terrifies one too much, and makes him ready to express a regret which he may not feel. ');">⁵</span> Nor do we suggest the following, which Rabbah b. Bar Hanah related in R. Johanan's name: What opening did R. Gamaliel give to a certain old man? Thee is that speaketh like the piercings of a sword, but the tongue of the wise is health.<span class="x" onmousemove="('comment',' Ibid. XII, 18. ');">⁶</span>

ולא פתחינן בהדא אחרנייתא דאמר רבה בר בר חנה אמר רבי יוחנן מאי פתח ליה רבן גמליאל לההוא סבא יש בוטה כמדקרות חרב ולשון חכמים מרפא כל הבוטה ראוי לדוקרו בחרב; אלא לשון חכמים מרפא.

He who speaketh [a vow] is worthy of being pierced by the sword, but that the tongue of the wise [i.e., absolution] health. Nor do we suggest the following, viz., what was taught, R. Nathan said: One who vows is as though he built a high place,<span class="x" onmousemove="('comment',' For sacrifice — this being forbidden since the building of Solomon's Temple. ');">⁷</span> and he who fulfils it is as though he sacrificed thereon. Now the first [half] may be given as an opening,<span class="x" onmousemove="('comment',' Merely building a high place without sacrificing is not so heinous all offence, and therefore the suggestion is not so terrifying. ');">⁸</span>

ולא פתחינן בהדא אחרנייתא דתניא רבי נתן אומר הנודר כאילו בנה במה והמקיימו כאילו מקריב עליו קרבן ברישא פתחינן בסיפא אביי אמר פתחינן רבא אמר לא פתחינן

but as for the second, Abaye maintained: We suggest [it]; Raba said: We do not suggest [it]. This is the version of the discussion as recited by R. Kahana. R. Tabyomi reported it thus: We may not suggest the latter half;<span class="x" onmousemove="('comment',' All agreeing that it is too frightening. ');">⁹</span> but as for the first, — Abaye maintained: We suggest [it]; Raba said: We do not. The law is that neither the first [half] nor the second may be proposed.

רב כהנא מתני לה להא שמעתא בהדין לישנא... רב טביומי מתני הכי בסיפא לא פתחינן ברישא אביי אמר פתחינן רבא אמר לא פתחינן והלכתא לא פתחינן לא ברישא ולא בסיפא

Nor do we suggest the following dictum of Samuel, Viz., Even when one fulfils his vow he is called wicked. R. Abba said: Which verse [teaches this]? But if thou shalt forbear to vow, it shall be no sin in thee.<span class="x" onmousemove="('comment',' Deut. XXIII, 23. ');">¹⁰</span> And [the meaning of] forbearance is learnt from forbearance as expressed elsewhere. Here it is written, But if thou shalt forbear to vow, and there it is written, There the wicked forbear from insolence.<span class="x" onmousemove="('comment',' Job III, 17. Thus forbearing being employed of the wicked in the latter verse, its use in the former shews that he who vows is also so dubbed. ');">¹¹</span>

ולא פתחינן בהא נמי דשמואל דאמר שמואל אף על פי שמקיימו נקרא רשע אמר רבי אבהו מאי קרא וכי תחדל לנדור לא יהיה בך חטא ויליף חדלה חדלה כתיב הכא כי תחדל לנדור וכתיב התם שם רשעים חדלו רוגז

R. Joseph said: We too have learnt so. [If one says:] 'As the vows of the righteous,' his words are of no effect. [But if he says:] 'As the vows of the wicked,' he has vowed in respect of a nazirite vow and a sacrifice.<span class="x" onmousemove="('comment',' Supra 9a. ');">¹²</span> R. Samuel b. Nahmani said in the name of R. Jonathan: He who loses his temper is exposed to all the torments of Gehenna,<span class="x" onmousemove="('comment',' V. p. 19, n. 6. ');">¹³</span>

אמר רב יוסף אף אנן נמי תנינא כנדרי כשרים לא אמר כלום כנדרי רשעים נדר בנזיר ובקרבן ובשבועה

for it is written, Therefore remove anger from thy heart,' thus wilt thou put away evil from thy flesh.<span class="x" onmousemove="('comment',' Ecc. XI, 10. ');">¹⁴</span> Now 'evil' can only mean Gehenna, as it is written, The Lord hath made all things for himself yea, even the wicked for the day of evil.<span class="x" onmousemove="('comment',' Prov. XVI, 4. This is understood to mean Gehenna. ');">¹⁵</span>

אמר רבי שמואל בר נחמני אמר רבי יונתן כל הכועס כל מיני גיהנם שולטין בו שנאמר והסר כעס מלבך והעבר רעה מבשרך ואין רעה אלא גיהנם שנאמר כל פעל ה' למענהו וגם רשע ליום רעה

Moreover, he is made to suffer from abdominal troubles, as it is written, But the Lord shall give thee there a trembling heart, and failing of eyes, and sorrow of mind.<span class="x" onmousemove="('comment',' Deut. XXVIII, 65. ');">¹⁶</span> Now what causes failing eyes and a sorrowful mind? Abdominal troubles.

ולא עוד אלא שהתחתוניות שולטות בו שנאמר ונתן ה' לך שם לב רגז וכליון עינים ודאבון נפש איזהו דבר שמכלה את העינים ומדאיב את הנפש הוי אומר אלו התחתוניות

When 'Ulla went up to Palestine,<span class="x" onmousemove="('comment',' 'Ulla was a Prominent Palestinian amora of the latter part of the third century and the beginning of the fourth. He frequently visited Babylonia, in pursuance of the general policy of maintaining intellectual intercourse between these two great centres, and his learning was very highly esteemed there; Bacher, Ag. Bab. Amor. pp. 93-97. ');">¹⁷</span> he was joined by two inhabitants of Hozai,<span class="x" onmousemove="('comment',' [Or Be'Hozae, the modern Khuzistan, province S.W. Persia, Obermeyer, Die Landschaft Babylonien, pp. 204ff.] ');">¹⁸</span>

עולא במיסקיה לארעא דישראל איתלוו ליה תרין בני חוזאי בהדיה קם חד שחטיה לחבריה אמר ליה לעולא יאות עבדי אמר ליה אין ופרע ליה בית השחיטה כי אתא לקמיה דרבי יוחנן אמר ליה דילמא חס ושלום אחזיקי ידי עוברי עבירה אמר ליה נפשך הצלת

one of whom arose and slew the other. The murderer asked of 'Ulla: 'Did I do well?' 'Yes,' he replied; 'moreover, cut his throat clean across.'<span class="x" onmousemove="('comment',' Fearing that disapproval would endanger his own life; moreover, he wished to hasten his death. ');">¹⁹</span> When he came before R. Johanan, he asked him, 'Maybe, God forbid, I have strengthened the hands of transgressors?' He replied, 'You have saved your life.'<span class="x" onmousemove="('comment',' The action was excusable, being in self-defence. ');">²⁰</span>

קא תמה רבי יוחנן מכדי כתיב ונתן ה' לך שם לב רגז בבבל כתיב אמר ליה ההוא שעתא

Then R. Johanan wondered: The Lord shall give them there an infuriated heart<span class="x" onmousemove="('comment',' Ibid. ');">²¹</span> refers to Babylon?<span class="x" onmousemove="('comment',' How then could one Jew become so angry with another in Palestine as to slay him? ');">²²</span> 'Ulla replied, 'We had not yet