## Nedarim Daf 14b

###### Nedarim 14b:1
[Nedarim 14b:1](https://torahapp.org/share/book/Nedarim/r/14b:1)

תַּנְיָא: הַנּוֹדֵר בַּתּוֹרָה — לֹא אָמַר כְּלוּם. בְּמַה שֶּׁכָּתוּב בָּהּ — דְּבָרָיו קַיָּימִין. בָּהּ וּבְמַה שֶּׁכָּתוּב בָּהּ — דְּבָרָיו קַיָּימִין.

**William Davidson Edition - English:**
§ **It is taught** in a *baraita*: **One who takes a vow** by associating an item **with a Torah** scroll **has not said anything,** and the vow does not take effect. However, he associates the item **with what is written in** the Torah scroll, **his statement is upheld.** Since the name of God is written in the Torah, he has invoked God’s name in his vow. If he associates the item **with it and with what is written in it, his statement is upheld.**


###### Nedarim 14b:2
[Nedarim 14b:2](https://torahapp.org/share/book/Nedarim/r/14b:2)

קָתָנֵי ״בְּמַה שֶּׁכָּתוּב בָּהּ״ — דְּבָרָיו קַיָּימִין, ״בָּהּ וּבְמַה שֶּׁכָּתוּב בָּהּ״ — צְרִיךְ לְמֵימַר?

**William Davidson Edition - English:**
The Gemara asks: **It is taught** that if he associates the item **with what is written in** the Torah scroll, **his statement is upheld. Need it be said** that the *halakha* is the same if he associates the item **with it and with what is written in it?** That is obvious.


###### Nedarim 14b:3
[Nedarim 14b:3](https://torahapp.org/share/book/Nedarim/r/14b:3)

אָמַר רַב נַחְמָן, לָא קַשְׁיָא: הָא — דְּמַחֲתָא אוֹרָיְיתָא אַאַרְעָא, הָא — דְּנָקֵיט לַהּ בִּידֵיהּ. מַחֲתָא עַל אַרְעָא — דַּעְתֵּיהּ אַגְּוִילֵי. נָקֵט לַהּ בִּידֵיהּ — דַּעְתֵּיהּ עַל הָאַזְכָּרוֹת שֶׁבָּהּ.

**William Davidson Edition - English:**
**Rav Naḥman said:** This is **not difficult. This** case, in which the item is associated with it and with what is written in it, is referring to **where the Torah** scroll **is placed on the ground,** while **that** case, in which the item is associated with what is written in it, is referring to **where he is holding it in his hands.** If **it is placed on the ground,** whether one mentions the Torah scroll or what is written in it, **his thoughts are concerning the parchment,** i.e., the physical scroll, as he naturally assumes that since the scroll is placed on the ground, the parchment must be blank. Therefore, the vow takes effect only if he mentions both it and what is written in it, indicating that he is aware that it is a Torah scroll. However, where **he is holding it in his hands** and associates the item with what is written in it, **his thoughts are concerning the mentions [*azkarot*]** of the name of God **that are in it,** and the vow takes effect.


###### Nedarim 14b:4
[Nedarim 14b:4](https://torahapp.org/share/book/Nedarim/r/14b:4)

וְאִיבָּעֵית אֵימָא: דְּמַחֲתָא עַל אַרְעָא. וְהָא קָא מַשְׁמַע לַן, דְּאַף עַל גַּב דְּמַחֲתָא עַל אַרְעָא — כֵּיוָן דְּאָמַר ״בְּמַה שֶּׁכָּתוּב בָּהּ״ מַהֲנֵי. וְזוֹ וְאֵין צָרִיךְ לוֹמַר זוֹ קָתָנֵי.

**William Davidson Edition - English:**
**And if you wish, say** instead that the entire *baraita* is referring to a case **where it is placed on the ground, and this** middle clause of: With what is written in the Torah scroll, **teaches us that even though it is placed on the ground, since he said: With what is written in it, it is** an **effective** vow, as he was clearly referring to the names of God. **And** the *tanna* of the *baraita* **teaches** employing the style: **This, and it is unnecessary to say that.** The *baraita* teaches the *halakha* where he said: What is written in it, which has a novel element, and then states a more obvious ruling, i.e., it goes without saying that if he associates the item with it and with what is written in it, the vow takes effect.


###### Nedarim 14b:5
[Nedarim 14b:5](https://torahapp.org/share/book/Nedarim/r/14b:5)

וְאִי בָּעֵית אֵימָא: כּוּלָּהּ מְצִיעֲתָא נָמֵי דְּנָקֵיט לֵיהּ בִּידֵיהּ. וְהָא קָא מַשְׁמַע לַן: כֵּיוָן דְּנָקֵיט לֵיהּ בִּידֵיהּ, אַף עַל גַּב דְּלָא אָמַר אֶלָּא ״בָּהּ״ — כְּמַאן דְּאָמַר ״בְּמַה שֶּׁכָּתוּב בָּהּ״ דָּמֵי.

**William Davidson Edition - English:**
**And if you wish, say** instead that **the entire middle clause,** i.e., the latter clause, where he associates the item with it and with what is written in it, is referring to a case **where he is holding** the Torah scroll **in his hands. And** the *baraita* **teaches us this: Since he is holding it in his hands, even though he said only: With** the Torah scroll, and did not explicitly state: With what is written in it, he is **considered** to be **like one who said: With what is written in it.** Therefore, the item is prohibited.


###### Nedarim 14b:6
[Nedarim 14b:6](https://torahapp.org/share/book/Nedarim/r/14b:6)

**מַתְנִי׳** ״קֻוֽנָּם שֶׁאֲנִי יָשֵׁן״, ״שֶׁאֲנִי מְדַבֵּר״, ״שֶׁאֲנִי מְהַלֵּךְ״, הָאוֹמֵר לְאִשָּׁה ״קֻוֽנָּם שֶׁאֲנִי מְשַׁמְּשֵׁךְ״ — הֲרֵי זֶה בְּ״לֹא יַחֵל דְּבָרוֹ״.

**William Davidson Edition - English:**
**MISHNA:** With regard to one who says: **Sleeping is** forbidden **for me as if** it were **an offering [*konam*],** thereby prohibiting himself from sleeping; or: **Speaking is** *konam* **for me;** or: **Walking is** *konam* **for me;** or **one who says to his wife: Engaging in sexual intercourse with you is *konam* for me,** if he violates the vow **he is in** violation of the prohibition **“He shall not profane his word”** (Numbers 30:3).


###### Nedarim 14b:7
[Nedarim 14b:7](https://torahapp.org/share/book/Nedarim/r/14b:7)

**גְּמָ׳** אִיתְּמַר: ״קֻוֽנָּם עֵינַי בְּשֵׁינָה הַיּוֹם אִם אִישַׁן לְמָחָר״, אָמַר רַב יְהוּדָה אָמַר רַב: אַל יִשַׁן הַיּוֹם, שֶׁמָּא יִשַׁן לְמָחָר. וְרַב נַחְמָן אָמַר: יִשַׁן הַיּוֹם, וְלָא חָיְישִׁינַן שֶׁמָּא יִשַׁן לְמָחָר. וּמוֹדֶה רַב יְהוּדָה בְּאוֹמֵר ״קֻוֽנָּם עֵינַי בְּשֵׁינָה לְמָחָר אִם אִישַׁן הַיּוֹם״, שֶׁיִּשַׁן הַיּוֹם.

**William Davidson Edition - English:**
**GEMARA:** **It was stated** that with regard to one who says: **Sleeping is *konam* for my eyes today if I will sleep tomorrow, Rav Yehuda said** that **Rav said: He may not sleep today, lest he sleep tomorrow** and thereby cause the vow to have been violated today, retroactively. **And Rav Naḥman said: He may sleep today,** as there is currently no prohibition, **and we are not concerned that he will perhaps sleep tomorrow,** as he will be careful not to sleep. **And Rav Yehuda concedes** that **in** a case where **he says: Sleeping is *konam* for my eyes tomorrow if I sleep today, he may sleep today.**