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Babylonian Talmud: Tractate NedarimFolio 10aYou may even say that it [the Mishnah] agrees with R. Judah, for R. Judah said this1 only of a freewill-offering, but not of a vow. But he teaches: Better than both is to vow and repay? — Learn: To make a freewill-offering and repay. Now, why is a vow objectional: because one may come thereby to a stumbling-block.2 [Does not] the same apply to a free-will offering whereby too he may come to a stumbling-block? — R. Judah conforms to his other view, viz., that a person may bring his lamb to the Temple-court, consecrate and lay [hands] upon it, and slaughter it.3 This answer suffices for a freewill-offering of a sacrifice; but what can be said of a free-will offering of neziroth? — R. Judah follows his view [there too]. For it was taught: R. Judah said: The early hasidim4 were eager to bring a sin-offering, because the Holy One, blessed be He, never caused them to stumble. What did they do? They arose and made a free-will vow of neziroth to the Omnipresent, so as to be liable to a sin-offering to the Omnipresent.5 R. Simeon said: They did not vow neziroth. But he who wished to bring a burnt-offering donated it freely, and brought it; if a peace-offering, he donated it freely and brought it; or if a thanks-offering and the four kinds of loaves,6 donated it freely and brought it. But they did not take neziroth upon themselves, so as not to be designated sinners, as it is written, And [the priest] shall make atonement for him, for that he sinned against a soul.7Abaye said: Simeon the Just, R. Simeon, and R. Eleazar hakappar, are all of the same opinion, viz., that a nazir is a sinner. Simeon the Just and R. Simeon, as we have stated. R. Eleazar ha-Kappar Berabbi,8 as it was taught: And he shall make atonement for him, for that he sinned against a soul. Against which 'soul' then has he sinned? But it is because he afflicted himself through abstention from wine. Now, does not this afford an argument from the minor to the major? If one, who afflicted himself only in respect of wine, is called a sinner: how much more so one who ascetically refrains from everything. Hence, one who fasts is called a sinner. But this verse refers to an unclean nazir?9 — That is because he doubly sinned.10
MISHNAH. ONE WHO SAYS, 'KONAM,' 'KONAH,' OR 'KONAS,'11 THESE ARE THE SUBSTITUTES FOR KORBAN.12 'HEREK,' 'HEREK,' [OR] 'HEREF,' THESE ARE SUBSTITUTES FOR HEREM.13 'NAZIK,' 'NAZIAH,' 'PAZIAH,' THESE ARE SUBSTITUTES FOR NEZIROTH;14 'SHEBUTHAH,' 'SHEKUKAH,' OR ONE WHO VOWS BY MOHI,15 THESE ARE SUBSTITUTES FOR SHEBU'AH.16
GEMARA. It was stated: Substitutes: R. Johanan said: They are foreign equivalents [of the Hebrew]; R. Simeon b. Lakish said: They are forms devised by the Sages for the purpose of making vows; (and thus it is written, in the month which he had devised of his own heart).17 And why did the Rabbis institute substitutes? — That one should not say korban. Then let him say, korban? — Lest he say korban la-adonai [a sacrifice to the Lord]. And why not say korban la-adonai? — Lest one say la-adonai without korban, and thus utter the Divine Name in vain.18 And it was taught: R. Simeon said:
Nedarim 10bWhence do we know that one must not say, 'Unto the Lord a burnt-offering,' 'unto the Lord a meal-offering,' 'unto the Lord a thanks-offering,' or 'unto the Lord a peace-offering'?1 Because it is written, [If any man of you bring] an offering to the Lord.2 And from the minor we may deduce the major: If concerning one who intended uttering the Divine Name only in connection with a sacrifice, the Torah taught, an offering to the Lord;3 how much more [care must one take against its deliberate utterance] in vain!Shall we say that this [conflict] is dependent on Tannaim? For it was taught: Beth Shammai maintain: Substitutes of substitutes are binding; whilst Beth Hillel Say: They are not.4 Surely, the ruling that secondary substitutes are valid is based on the view that substitutes are foreign equivalents;5 whilst he who says that they are invalid holds that they are forms devised by the Sages?6 — No. All agree that substitutes are foreign words; but Beth Shammai hold that Gentiles speak in these [terms] too,7 whilst Beth Hillel hold that they do not speak in these [terms]. Alternatively Beth Shammai hold: Secondary substitutes [are declared valid] as a precautionary measure on account of substitutes themselves;8 but Beth Hillel maintain: We do not enact a precautionary measure for secondary substitutes on account of the substitutes themselves. What forms do double modifications of vows take? — R. Joseph recited: Mekanamana, mekanehana, mekanesana. What are the secondary substitutes of herem? — Mafash'ah taught: harakim, harakim, harafim. Secondary substitutes of neziroth? — R. Joseph learnt: mehazakana, menazahana, mephana.9 The scholars inquired: What of mipahazna, mithhazana, mith'azana?10 Rabina asked R. Ashi: What of kinema: does it mean konam,11 or perhaps, kinemon besem [sweet cinnamon]?12 R. Aha, the son of R. Hiyya, asked R. Ashi: What of kinah: does it mean a fowl's sty,13 or konam? These remain questions.14 What are secondary substitutes of oaths? — Shebuel, shebuthiel, shekukeel. But shebuel may simply mean Shebhuel the son of Gershon? But say thus: Shebubiel, shebuthiel shekukeel.15 Samuel said: If one says ashbithah, he says nothing: ashkikah, he says nothing; karinsha, he says nothing.16 OR ONE WHO VOWS BY MOHI, THESE ARE SUBSTITUTES [FOR SHEBU'A]. It was taught: R. Simeon b. Gamaliel said: One who says 'by Mohi' [Moses]17 says nothing; 'by Momtha which Mohi said,'18 these are substitutes for an oath. MISHNAH. IF ONE SAYS [TO HIS NEIGHBOUR], 'THAT WHICH I MIGHT EAT OF YOURS BE NOT19 HULLIN,'20 'BE NOT KASHER,'21 'BE NOT PURE,' 'BE CLEAN OR UNCLEAN,'22 'BE NOTHAR,'23 OR PIGGUL,24 HE IS FORBIDDEN.25 AS THE LAMB,'26 AS THE TEMPLE SHEDS OF CATTLE OR WOOD,'27 'AS THE WOOD' [ON THE ALTAR], AS THE FIRE [ON THE ALTAR],'28 'AS THE ALTAR,' 'AS THE TEMPLE, AS JERUSALEM;' [OR] IF ONE VOWED BY REFERENCE TO THE ALTAR UTENSILS,29 THOUGH HE DID NOT MENTION KORBAN, IT IS AS THOUGH HE HAD VOWED BY KORBAN.30 R. JUDAH SAID: HE WHO SAYS JERUSALEM31 HAS SAID NOTHING. - To Next Folio -
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