## Nedarim Daf 20a

###### Nedarim 20a:1
[Nedarim 20a:1](https://torahapp.org/share/book/Nedarim/r/20a:1)

**מַתְנִי׳** נָדַר בְּחֵרֶם, וְאָמַר: לֹא נָדַרְתִּי אֶלָּא בְּחֶרְמוֹ שֶׁל יָם. בְּקׇרְבָּן, וְאָמַר: לֹא נָדַרְתִּי אֶלָּא בְּקׇרְבָּנוֹת שֶׁל מְלָכִים.

**William Davidson Edition - English:**
**MISHNA:** One who **took a vow** by associating an item **with a dedication [*ḥerem*],** saying: This item is hereby forbidden to me like an item dedicated to the Temple, **and** then **said: I took a vow only with** the intention that it would be like **a sea net [*ḥermo shel yam*]** that is used to catch fish; or one who took a vow by associating an item **with an offering, and** then **said: I took a vow only with** reference to **offerings to kings,** i.e., a gift for a king, not an offering to God.


###### Nedarim 20a:2
[Nedarim 20a:2](https://torahapp.org/share/book/Nedarim/r/20a:2)

״הֲרֵי עַצְמִי קׇרְבָּן״, וְאָמַר: לֹא נָדַרְתִּי אֶלָּא בְּעֶצֶם שֶׁהִנַּחְתִּי לִי לִהְיוֹת נוֹדֵר בּוֹ, ״קֻוֽנָּם אִשְׁתִּי נֶהֱנֵית לִי״, וְאָמַר: לֹא נָדַרְתִּי אֶלָּא בְּאִשְׁתִּי הָרִאשׁוֹנָה שֶׁגֵּירַשְׁתִּי —

**William Davidson Edition - English:**
Or one who said: **I am hereby an offering myself [*atzmi*], and** then **said: I took a vow only with** reference to **a bone [*etzem*] that I set aside for myself to vow with,** as *atzmi* means both myself and my bone, i.e., he set aside a bone so as to pretend to take a vow upon himself; or one who said: **Deriving benefit from me is *konam* for my wife, and** then **said: I took a vow only with regard to my first wife whom I divorced,** not with regard to my current wife.


###### Nedarim 20a:3
[Nedarim 20a:3](https://torahapp.org/share/book/Nedarim/r/20a:3)

עַל כּוּלָּן אֵין נִשְׁאָלִין לָהֶם. וְאִם נִשְׁאֲלוּ — עוֹנְשִׁין אוֹתָן וּמַחְמִירִין עֲלֵיהֶן. דִּבְרֵי רַבִּי מֵאִיר.

**William Davidson Edition - English:**
**For all** of the above vows, those who took them **do not** need to **request** of a halakhic authority to dissolve **them,** as the speaker interpreted the vows in a manner that caused them not to take effect at all. **However, if they requested** dissolution, apparently due to their being uncertain of their explanations, the court **punishes them and treats them stringently** and the vows are not dissolved. This is **the statement of Rabbi Meir.**


###### Nedarim 20a:4
[Nedarim 20a:4](https://torahapp.org/share/book/Nedarim/r/20a:4)

וַחֲכָמִים אוֹמְרִים: פּוֹתְחִין לָהֶן פֶּתַח מִמָּקוֹם אַחֵר, וּמְלַמְּדִין אוֹתָן — כְּדֵי שֶׁלֹּא יִנְהֲגוּ קַלּוּת רֹאשׁ בִּנְדָרִים.

**William Davidson Edition - English:**
**And the Rabbis say:** These vows are not treated stringently. Rather, dissolution **is broached with them by** suggesting **a different extenuation,** i.e., the halakhic authority suggests extenuating circumstances that undermine the vow but do not pertain to its wording. **And we teach them** that they should not take this kind of vow in the future, **in order that they will not take vows lightly.**


###### Nedarim 20a:5
[Nedarim 20a:5](https://torahapp.org/share/book/Nedarim/r/20a:5)

**גְּמָ׳** הָא גּוּפָא קַשְׁיָא, אָמְרַתְּ: אֵין נִשְׁאָלִין לָהֶן, וַהֲדַר תָּנֵי: אִם נִשְׁאֲלוּ עוֹנְשִׁין אוֹתָן וּמַחְמִירִין עֲלֵיהֶן?

**William Davidson Edition - English:**
**GEMARA:** **This** matter **is itself difficult.** On the one hand, **you said they do not** need to **request** to dissolve **them, and then it is taught** that **if they requested** dissolution, the court **punishes them and treats them stringently,** i.e., the vows took effect and the vows are not dissolved.


###### Nedarim 20a:6
[Nedarim 20a:6](https://torahapp.org/share/book/Nedarim/r/20a:6)

אָמַר רַב יְהוּדָה, הָכִי קָתָנֵי: וְכוּלָּן אֵין צְרִיכִין שְׁאֵלָה, בַּמֶּה דְּבָרִים אֲמוּרִים — בְּתַלְמִיד חָכָם, אֲבָל בְּעַם הָאָרֶץ שֶׁבָּא לִישָּׁאֵל — עוֹנְשִׁין אוֹתוֹ וּמַחְמִירִין עָלָיו.

**William Davidson Edition - English:**
**Rav Yehuda said** that **this is what** the mishna **is teaching: All of these** vows **do not need a request.** However, **in what** case **is this statement said? In** the case of **a Torah scholar,** who knows that these vows do not take effect, and he obviously did not intend for them to take effect in the first place. **However,** in the case of **an ignoramus who comes to request** dissolution of the vow, the court **punishes him and treats him stringently.**


###### Nedarim 20a:7
[Nedarim 20a:7](https://torahapp.org/share/book/Nedarim/r/20a:7)

בִּשְׁלָמָא מַחְמִירִין — דְּלָא פָּתְחִינַן לֵיהּ בַּחֲרָטָה, אֶלָּא עוֹנְשִׁין הֵיכִי דָּמֵי?

**William Davidson Edition - English:**
The Gemara asks: **Granted,** the court **treats** him **stringently** in **that** the halakhic authorities **do not broach** dissolution **with him** merely **by means of regret;** rather, extenuating circumstances must be found. **However, what are the circumstances** in which the court **punishes** him?


###### Nedarim 20a:8
[Nedarim 20a:8](https://torahapp.org/share/book/Nedarim/r/20a:8)

כִּדְתַנְיָא: מִי שֶׁנָּזַר וְעָבַר עַל נְזִירוּתוֹ — אֵין נִזְקָקִין לוֹ עַד שֶׁיִּנְהוֹג בּוֹ אִיסּוּר כַּיָּמִים שֶׁנָּהַג בָּהֶן הֶיתֵּר. דִּבְרֵי רַבִּי יְהוּדָה. אָמַר רַבִּי יוֹסֵי: בַּמֶּה דְּבָרִים אֲמוּרִים — בִּנְזִירוּת מוּעֶטֶת. אֲבָל בִּנְזִירוּת מְרוּבָּה — דַּיּוֹ שְׁלֹשִׁים יוֹם.

**William Davidson Edition - English:**
The Gemara answers that the circumstances are **as it is taught** in a *baraita*: With regard to **one who vowed to be a nazirite and violated his naziriteship,** the halakhic authority **does not attend to him** to dissolve his vow **until he observes** the **prohibitions** of naziriteship **for the same** number of **days in which he behaved with permissiveness** concerning the restrictions of a nazirite. This is **the statement of Rabbi Yehuda. Rabbi Yosei said: In what** case **is this statement,** that he must observe naziriteship for a period of time corresponding to his vow, **said?** It is said **in** the case of **a short** term of **naziriteship,** which is not longer than the minimum thirty days. **However, in** the case of a **long** term of **naziriteship it is enough for him** to observe it for **thirty days,** even if he violated it for a greater number of days. This explains the punishment mentioned in the mishna: An ignoramus who requests the dissolution of his vow must first observe the vow for a certain period of time.


###### Nedarim 20a:9
[Nedarim 20a:9](https://torahapp.org/share/book/Nedarim/r/20a:9)

אָמַר רַב יוֹסֵף: הוֹאִיל וְאָמְרִי רַבָּנַן אֵין נִזְקָקִים לוֹ, בֵּי דִינָא דְּמִזְדַּקְקִי לָא עָבֵיד שַׁפִּיר. רַב אַחָא בַּר יַעֲקֹב אוֹמֵר: מְשַׁמְּתִינַן לֵיהּ.

**William Davidson Edition - English:**
**Rav Yosef said: Since the Sages say** that the halakhic authority **does not attend to him, a court that does attend** to him and dissolves his vow immediately **is not acting properly. Rav Aḥa bar Yaakov says:** A halakhic authority who dissolves the vow prematurely **is excommunicated.**


###### Nedarim 20a:10
[Nedarim 20a:10](https://torahapp.org/share/book/Nedarim/r/20a:10)

וַחֲכָמִים אוֹמְרִים פּוֹתְחִין לוֹ פֶּתַח כּוּ׳. תָּנָא: לְעוֹלָם אַל תְּהִי רָגִיל בַּנְּדָרִים, שֶׁסּוֹפְךָ לִמְעוֹל בִּשְׁבוּעוֹת. וְאַל תְּהִי רָגִיל אֵצֶל עַם הָאָרֶץ, שֶׁסּוֹפְךָ לְהַאֲכִילְךָ טְבָלִים. אַל תְּהִי רָגִיל אֵצֶל כֹּהֵן עַם הָאָרֶץ, שֶׁסּוֹפְךָ לְהַאֲכִילְךָ תְּרוּמָה. וְאַל תַּרְבֶּה שִׂיחָה עִם הָאִשָּׁה, שֶׁסּוֹפְךָ לָבוֹא לִידֵי נִיאוּף.

**William Davidson Edition - English:**
§ It is stated in the mishna that **the Rabbis say:** Dissolution **is broached with him** by suggesting a different **extenuation,** and he is taught not to take this kind of vow so that he will not take vows lightly. It is **taught** in a *baraita*: **Never be accustomed to** taking **vows, because ultimately you will** disregard them, and you will even **abuse oaths,** which are more grave. **And do not regularly be around an ignoramus, because ultimately he will feed you untithed produce,** as he is not careful to tithe. **Do not regularly be by an ignorant priest, because ultimately he will feed you *teruma*** due to his close relationship with you, and *teruma* is forbidden to a non-priest. **And do not talk extensively with a woman, because ultimately you will come to adultery.**


###### Nedarim 20a:11
[Nedarim 20a:11](https://torahapp.org/share/book/Nedarim/r/20a:11)

רַבִּי אַחָא בְּרַבִּי יֹאשִׁיָּה אוֹמֵר: כׇּל הַצּוֹפֶה בְּנָשִׁים, סוֹפוֹ בָּא לִידֵי עֲבֵירָה. וְכׇל הַמִּסְתַּכֵּל בַּעֲקֵבָהּ שֶׁל אִשָּׁה, הָוְיִין לוֹ בָּנִים שֶׁאֵינָן מְהוּגָּנִין. אָמַר רַב יוֹסֵף: וּבְאִשְׁתּוֹ נִדָּה. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: עֲקֵבָהּ דְּקָתָנֵי, בִּמְקוֹם הַטִּנּוֹפֶת, שֶׁהוּא מְכֻוּוֹן כְּנֶגֶד הֶעָקֵב.

**William Davidson Edition - English:**
**Rabbi Aḥa, son of Rabbi Yoshiya, says: Anyone who watches women will ultimately come to sin, and anyone who looks at the heel of a woman will have indecent children** as a punishment. **Rav Yosef said: And** this **relates to** all women, including **his wife** when she has the status of **a menstruating woman. Rabbi Shimon ben Lakish said: The heel** of a woman **that is mentioned** is not the heel of the foot, but **the place of uncleanliness,** i.e., the genitalia, and it is called a heel as a euphemism, **as it is situated opposite the heel.**


###### Nedarim 20a:12
[Nedarim 20a:12](https://torahapp.org/share/book/Nedarim/r/20a:12)

תַּנְיָא: ״בַּעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם״ — זוֹ בּוּשָׁה. ״לְבִלְתִּי תֶחֱטָאוּ״ — מְלַמֵּד שֶׁהַבּוּשָׁה מְבִיאָה לִידֵי יִרְאַת חֵטְא. מִיכָּן אָמְרוּ: סִימָן יָפֶה בְּאָדָם שֶׁהוּא בַּיְישָׁן. אֲחֵרִים אוֹמְרִים: כׇּל אָדָם הַמִּתְבַּיֵּישׁ, לֹא בִּמְהֵרָה הוּא חוֹטֵא. וּמִי שֶׁאֵין לוֹ בּוֹשֶׁת פָּנִים — בְּיָדוּעַ שֶׁלֹּא עָמְדוּ אֲבוֹתָיו עַל הַר סִינַי.

**William Davidson Edition - English:**
§ **It is taught** in a *baraita*: **“That His fear may be upon your faces”** (Exodus 20:17); **this** is referring to **shame,** as shame causes one to blush. **“That you not sin”** (Exodus 20:17) **teaches that shame leads to fear of sin. From here** the Sages **said: It is a good sign in a person that he is one who experiences shame. Others say: Any person who experiences shame will not quickly sin, and** conversely, **one who does not have** the capacity to be **shamefaced, it is known that his forefathers did not stand at Mount Sinai.**


###### Nedarim 20a:13
[Nedarim 20a:13](https://torahapp.org/share/book/Nedarim/r/20a:13)

אָמַר רַבִּי יוֹחָנָן בֶּן דַּהֲבַאי, אַרְבָּעָה דְּבָרִים סָחוּ לִי מַלְאֲכֵי הַשָּׁרֵת: חִיגְּרִין מִפְּנֵי מָה הָוְיִין — מִפְּנֵי שֶׁהוֹפְכִים אֶת שׁוּלְחָנָם. אִילְּמִים מִפְּנֵי מָה הָוְיִין — מִפְּנֵי שֶׁמְּנַשְּׁקִים עַל אוֹתוֹ מָקוֹם. חֵרְשִׁים מִפְּנֵי מָה הָוְיִין — מִפְּנֵי שֶׁמְסַפְּרִים בִּשְׁעַת תַּשְׁמִישׁ. סוֹמִין מִפְּנֵי מָה הָוְיִין — מִפְּנֵי שֶׁמִּסְתַּכְּלִים בְּאוֹתוֹ מָקוֹם.

**William Davidson Edition - English:**
§ **Rabbi Yoḥanan ben Dehavai said: The ministering angels told me four matters: For what** reason **do lame people come into existence?** It is **because** their fathers **overturn their tables,** i.e., they engage in sexual intercourse in an atypical way. **For what** reason **do mute people come into existence?** It is **because** their fathers **kiss that place** of nakedness. **For what** reason **do deaf people come into existence?** It is **because** their parents **converse while engaging in sexual intercourse. For what** reason **do blind people come into existence?** It is **because** their fathers **stare at that place.**


###### Nedarim 20a:14
[Nedarim 20a:14](https://torahapp.org/share/book/Nedarim/r/20a:14)

וּרְמִינְהוּ, שָׁאֲלוּ אֶת אִימָּא שָׁלוֹם: מִפְּנֵי מָה

**William Davidson Edition - English:**
**And** the Gemara **raises a contradiction: Imma Shalom,** the wife of Rabbi Eliezer ben Hyrcanus, **was asked: For what** reason