## Nedarim Daf 10a

###### Nedarim 10a:1
[Nedarim 10a:1](https://torahapp.org/share/book/Nedarim/r/10a:1)

אֲפִילּוּ תֵּימָא רַבִּי יְהוּדָה, כִּי אָמַר רַבִּי יְהוּדָה — בִּנְדָבָה, בְּנֶדֶר לָא אָמַר.

**William Davidson Edition - English:**
**Even** if **you say** that the mishna is in accordance with the opinion of **Rabbi Yehuda,** it can be argued that **when Rabbi Yehuda said** that it is good to take a vow and fulfill it, he said it **with regard to a gift** offering, but **he did not say** it **with regard to vows.**


###### Nedarim 10a:2
[Nedarim 10a:2](https://torahapp.org/share/book/Nedarim/r/10a:2)

וְהָקָתָנֵי: ״טוֹב מִזֶּה וּמִזֶּה נוֹדֵר וּמְקַיֵּים״! תְּנִי: ״נוֹדֵב וּמְקַיֵּים״.

**William Davidson Edition - English:**
The Gemara asks: **But isn’t the mishna teaching** that according to Rabbi Yehuda, **better than** both **this and that is one who vows [*noder*] and pays,** which indicates that he says this even about vows? The Gemara answers: **Teach** the opinion of Rabbi Yehuda with the following, emended formulation: Better than both this and that is **one who volunteers [*nodev*]** a gift offering **and pays** it.


###### Nedarim 10a:3
[Nedarim 10a:3](https://torahapp.org/share/book/Nedarim/r/10a:3)

מַאי שְׁנָא נוֹדֵר דְּלָא, דִילְמָא אָתֵי בָּהּ לִידֵי תַקָּלָה? נְדָבָה נָמֵי, דִּילְמָא אָתֵי בָּהּ לִידֵי תַקָּלָה!

**William Davidson Edition - English:**
The Gemara asks: **What is different about one who vows,** i.e., one who says: It is incumbent upon me to bring an offering, **which is not** proper to do due to the concern that **perhaps he will encounter a stumbling block** and not bring **it** promptly, thereby violating the prohibition against delaying? One should **also not** designate a particular animal as **a gift** offering, due to the concern that **perhaps he will encounter a stumbling block with it.**


###### Nedarim 10a:4
[Nedarim 10a:4](https://torahapp.org/share/book/Nedarim/r/10a:4)

רַבִּי יְהוּדָה לְטַעְמֵיהּ, דְּאָמַר: אָדָם מֵבִיא כִּבְשָׂתוֹ לָעֲזָרָה, וּמַקְדִּישָׁה, וְסוֹמֵךְ עָלֶיהָ, וְשׁוֹחֲטָהּ.

**William Davidson Edition - English:**
The Gemara answers: **Rabbi Yehuda** conforms **to his** standard line of **reasoning, as he said** explicitly in a *baraita*: **A person brings his lamb to** the Temple **courtyard and consecrates it** there, **and** immediately **leans on it and slaughters it.** Consequently, there is no concern that he will encounter a stumbling block.


###### Nedarim 10a:5
[Nedarim 10a:5](https://torahapp.org/share/book/Nedarim/r/10a:5)

תִּינַח נְדָבָה דְקׇרְבָּנוֹת, נְדָבָה דִנְזִירוּת מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara asks: That **works out well** with regard to voluntary **gifts** in the context **of offerings,** but with regard to the **voluntary** acceptance **of naziriteship, what is there to say?** There is still room for concern that one will not fulfill the obligations incumbent upon him as a nazirite.


###### Nedarim 10a:6
[Nedarim 10a:6](https://torahapp.org/share/book/Nedarim/r/10a:6)

רַבִּי יְהוּדָה לְטַעְמֵיהּ. דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: חֲסִידִים הָרִאשׁוֹנִים הָיוּ מִתְאַוִּין לְהָבִיא קׇרְבַּן חַטָּאת. לְפִי שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיא תַּקָּלָה עַל יְדֵיהֶם, מָה הָיוּ עוֹשִׂין? עוֹמְדִים וּמִתְנַדְּבִין נְזִירוּת לַמָּקוֹם, כְּדֵי שֶׁיִּתְחַיֵּיב קׇרְבַּן חַטָּאת לַמָּקוֹם.

**William Davidson Edition - English:**
The Gemara answers: Here, too, **Rabbi Yehuda** conforms **to his** standard line of **reasoning, as it is taught** in a *baraita* that **Rabbi Yehuda says: The early** generations of **pious** men **would desire to bring a sin-offering** but did not have the opportunity to do so **because the Holy One, Blessed be He, does not bring about a stumbling block through them,** and they would not sin even unwittingly. **What would they do? They would rise and volunteer naziriteship to the Omnipresent in order to be liable** to bring a **sin-offering** of a nazirite **to the Omnipresent.**


###### Nedarim 10a:7
[Nedarim 10a:7](https://torahapp.org/share/book/Nedarim/r/10a:7)

רַבִּי שִׁמְעוֹן אוֹמֵר: לֹא נָדְרוּ בְּנָזִיר, אֶלָּא: הָרוֹצֶה לְהָבִיא עוֹלָה — מִתְנַדֵּב וּמֵבִיא, שְׁלָמִים — מִתְנַדֵּב וּמֵבִיא, תּוֹדָה וְאַרְבָּעָה מִינֵי לַחְמָהּ — מִתְנַדֵּב וּמֵבִיא. אֲבָל בִּנְזִירוּת לֹא הִתְנַדְּבוּ, כְּדֵי שֶׁלֹּא יִקָּרְאוּ חוֹטְאִין. שֶׁנֶּאֱמַר ״וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל הַנָּפֶשׁ״.

**William Davidson Edition - English:**
**Rabbi Shimon says: They did not take a vow of naziriteship. Rather, one who** would **want to bring a burnt-offering** would **volunteer and bring** it; one who would want to bring **a peace-offering** would **volunteer and bring** it; and one who would want to bring **a thanks-offering and its four types of bread** would **volunteer and bring** them. **However, they did not volunteer naziriteship in order that they not be called sinners.** According to Rabbi Shimon, naziriteship involves some element of sin, **as it is stated: “And he shall make atonement for him, for that he sinned against the soul”** (Numbers 6:11).


###### Nedarim 10a:8
[Nedarim 10a:8](https://torahapp.org/share/book/Nedarim/r/10a:8)

אָמַר אַבָּיֵי: שִׁמְעוֹן הַצַּדִּיק וְרַבִּי שִׁמְעוֹן וְרַבִּי אֶלְעָזָר הַקַּפָּר כּוּלָּן שִׁיטָה אַחַת הֵן, דְּנָזִיר חוֹטֵא הָוֵי: שִׁמְעוֹן הַצַּדִּיק וְרַבִּי שִׁמְעוֹן הָא דַּאֲמַרַן.

**William Davidson Edition - English:**
§ **Abaye said: Shimon HaTzaddik, Rabbi Shimon, and Rabbi Elazar HaKappar are all of the same opinion, that a nazirite is a sinner.** The statements of **Shimon HaTzaddik and Rabbi Shimon** in this regard are **that which we** already **said.**


###### Nedarim 10a:9
[Nedarim 10a:9](https://torahapp.org/share/book/Nedarim/r/10a:9)

וְרַבִּי אֶלְעָזָר הַקַּפָּר בְּרַבִּי, דְּתַנְיָא, רַבִּי אֶלְעָזָר הַקַּפָּר בְּרַבִּי אוֹמֵר: ״וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל הַנָּפֶשׁ״. וְכִי בְּאֵיזוֹ נֶפֶשׁ חָטָא זֶה? אֶלָּא: שֶׁצִּיעֵר עַצְמוֹ מִן הַיַּיִן. וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר: וּמָה זֶה שֶׁלֹּא צִיעֵר עַצְמוֹ אֶלָּא מִן הַיַּיִן נִקְרָא חוֹטֵא, הַמְצַעֵר עַצְמוֹ מִכׇּל דָּבָר עַל אַחַת כַּמָּה וְכַמָּה. מִכָּאן כׇּל הַיּוֹשֵׁב בְּתַעֲנִית נִקְרָא חוֹטֵא.

**William Davidson Edition - English:**
**And Rabbi Elazar HaKappar the Distinguished** agrees, **as it is taught** in a *baraita* that **Rabbi Elazar HaKappar the Distinguished says:** It is written with regard to the priest who sacrificed the offering of a nazirite: **“And he shall make atonement for him, for that he sinned against the soul.” Against which soul did** the nazirite **sin? Rather,** his sin is **that he caused himself suffering** by refraining **from wine. Are** these **matters not** inferred ***a fortiori*: Just as this** nazirite, **who causes himself suffering only** by refraining **from wine, is called a sinner, one who causes himself suffering** by refraining **from everything** is **all the more so** to be considered a sinner. **From here** it can be derived that **whoever fasts** unnecessarily **is called a sinner.**


###### Nedarim 10a:10
[Nedarim 10a:10](https://torahapp.org/share/book/Nedarim/r/10a:10)

וְהָדֵין קְרָא בְּנָזִיר טָמֵא כְּתִיב! מִשּׁוּם דְּשָׁנָה בְּחֵטְא הוּא.

**William Davidson Edition - English:**
The Gemara raises a question with regard to the opinion of Rabbi Elazar HaKappar. **Isn’t this verse written with regard to a ritually impure nazirite?** Consequently, only a nazirite who becomes impure shall be considered a sinner. The Gemara answers: Rabbi Elazar HaKappar holds that the verse uses this terminology with regard to a ritually impure nazirite **because he repeated his sin.** However, becoming a nazirite is itself considered a sin.


###### Nedarim 10a:11
[Nedarim 10a:11](https://torahapp.org/share/book/Nedarim/r/10a:11)

**מַתְנִי׳** הָאוֹמֵר (לַחֲבֵירוֹ) ״קֻוֽנָּם״ ״קוּנָּח״ ״קוּנָּס״ — הֲרֵי אֵלּוּ כִּינּוּיִין לַקׇּרְבָּן. ״חֶרֶק״ ״חֶרֶךְ״ ״חֶרֶף״ — הֲרֵי אֵלּוּ כִּינּוּיִין לַחֵרֶם. ״נָזִיק״ ״נָזִיחַ״ ״פָּזִיחַ״ — הֲרֵי אֵלּוּ כִּינּוּיִין לִנְזִירוּת. ״שְׁבוּתָה״ ״שְׁקוּקָה״, נוֹדֵר בְּ״מוֹהִי״ — הֲרֵי אֵלּוּ כִּינּוּיִין לַשְּׁבוּעָה.

**William Davidson Edition - English:**
**MISHNA:** In the case of **one who says to another** that a certain object is ***konam*, *konaḥ*,** or ***konas*, these** expressions **are substitutes** for the term **offering [*korban*],** and the vow takes effect. ***Ḥerek*, *ḥerekh*** and ***ḥeref*; these are substitutes** for the term indicating a **dedication [*ḥerem*]** to the Temple treasury. ***Nazik*, *naziaḥ*,** and ***paziaḥ*; these are substitutes** for the term **naziriteship [*nazir*]. *Shevuta*, *shekuka*,** or one who **vows with** the term ***mohi*, these are substitutes** for the term **oath [*shevua*].**


###### Nedarim 10a:12
[Nedarim 10a:12](https://torahapp.org/share/book/Nedarim/r/10a:12)

**גְּמָ׳** אִיתְּמַר כִּינּוּיִין, רַבִּי יוֹחָנָן אָמַר: לְשׁוֹן אוּמּוֹת הֵן. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר: לָשׁוֹן שֶׁבָּדוּ לָהֶם חֲכָמִים לִהְיוֹת נוֹדֵר בּוֹ. וְכֵן הוּא אוֹמֵר: ״בַּחֹדֶשׁ אֲשֶׁר בָּדָא מִלִּבּוֹ״.

**William Davidson Edition - English:**
**GEMARA:** **It was stated** that *amora’im* disagreed about **substitutes** for the language of vows. **Rabbi Yoḥanan said: They are** terms from **a language of** other **nations** that mean offering, dedication, naziriteship, or oath. **Rabbi Shimon ben Lakish said:** These terms employ **language that the Sages devised [*badu*] with which** one can **take a vow.** In order to explain the word *badu*, he adds: **And so it states** with regard to Jeroboam: **“In the month that he had devised [*bada*] in his own heart”** (I Kings 12:33).


###### Nedarim 10a:13
[Nedarim 10a:13](https://torahapp.org/share/book/Nedarim/r/10a:13)

וְטַעְמָא מַאי תַּקִּינוּ רַבָּנַן כִּינּוּיִין? דְּלָא לֵימָא ״קׇרְבָּן״. וְלֵימָא ״קׇרְבָּן״? דִּילְמָא אָמַר ״קׇרְבָּן לַה׳״. וְלֵימָא ״קׇרְבָּן לַה׳״? דִּילְמָא אָמַר ״לַה׳״ וְלָא אָמַר ״קׇרְבָּן״, וְקָא מַפֵּיק שֵׁם שָׁמַיִם לְבַטָּלָה.

**William Davidson Edition - English:**
**And** according to the opinion of Rabbi Shimon ben Lakish, **what is the reason** that **the Sages established substitutes** for the language of vows? The Gemara answers: It is **so that one not** explicitly **say** the term **offering.** The Gemara asks: **And let him say** the term **offering;** what is wrong with that? The Gemara answers: **Perhaps he will say: An offering to the Lord.** The Gemara asks: **And let him say: An offering to the Lord.** The Gemara answers: **Perhaps he will say: To the Lord, and** he will then change his mind and **not say: An offering, and he will** thereby **express the name of Heaven in vain.**


###### Nedarim 10a:14
[Nedarim 10a:14](https://torahapp.org/share/book/Nedarim/r/10a:14)

וְתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר:

**William Davidson Edition - English:**
**And** similarly, **it is taught** in a *baraita* that **Rabbi Shimon says:**