## Nedarim Daf 22a

###### Nedarim 22a:1
[Nedarim 22a:1](https://torahapp.org/share/book/Nedarim/r/22a:1)

אִילּוּ לָא חֲמָאת בָּהּ אִימַּהּ מִילִּין דַּעֲזִיבָה — בִּכְדִי לָא אַדַּרְתַּהּ! מִי אַדַּרְתַּהּ? אֲמַרָה לֵיהּ: לָא, וְשַׁרְיַיהּ.

**William Davidson Edition - English:**
**Had her mother not seen inappropriate [*aziva*] matters** or behavior **in her** that should be stopped, **she would not have taken a vow with regard to her for nothing;** had you known that the neighbors would say that, **would you have taken a vow with regard to her? She said to him: No, and he dissolved** the vow **for her.**


###### Nedarim 22a:2
[Nedarim 22a:2](https://torahapp.org/share/book/Nedarim/r/22a:2)

בַּר בְּרַתֵּיה דְּרַבִּי יַנַּאי סָבָא אֲתָא לְקַמֵּיהּ דְּרַבִּי יַנַּאי סָבָא, אֲמַר לֵיהּ: אִילּוּ הֲוָה יָדְעַתְּ דְּפָתְחִין פִּינְקְסָךְ וּמְמַשְׁמְשִׁין בְּעוֹבָדָךְ, מִי נְדַרְתְּ? אֲמַר לֵיהּ: לָא, וְשַׁרְיֵיהּ.

**William Davidson Edition - English:**
The Gemara relates: **The son of the daughter of Rabbi Yannai the Elder came before Rabbi Yannai the Elder** to dissolve a vow. **He said to him: Had you known that** when you make a vow **they open your record book [*pinekas*]** in heaven **and examine your actions, would you have vowed? He said to him: No, and he dissolved** the vow **for him.**


###### Nedarim 22a:3
[Nedarim 22a:3](https://torahapp.org/share/book/Nedarim/r/22a:3)

אָמַר רַבִּי אַבָּא: מַאי קְרָאָה — ״וְאַחַר נְדָרִים לְבַקֵּר״. וְאַף עַל גַּב דִּפְתַח רַבִּי יַנַּאי לֵיהּ — אֲנַן לָא פָּתְחִינַן לֵיהּ בְּהָא.

**William Davidson Edition - English:**
**Rabbi Abba said: What is the verse** from which it is derived that taking a vow leads to one’s deeds being examined? It is **“And after vows to make inquiry”** (Proverbs 20:25). This is interpreted to mean that after one takes a vow, his actions are reviewed in heaven. The Gemara comments: **And although Rabbi Yannai broached** dissolution **with him** in this way, **we do not broach** dissolution **in this** manner **for** one who vows, by asking if he regrets it because his actions will be examined in heaven. This is because one might be embarrassed, upon hearing such a question, to say that he does not have regret, and he will claim untruthfully that he is regretful.


###### Nedarim 22a:4
[Nedarim 22a:4](https://torahapp.org/share/book/Nedarim/r/22a:4)

וְלָא פָּתְחִינַן בְּהָדָא אַחְרָנִייתָא, דְּאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מַאי פְּתַח לֵיהּ רַבָּן גַּמְלִיאֵל לְהָהוּא סָבָא: ״יֵשׁ בּוֹטֶה כְּמַדְקְרוֹת חָרֶב וּלְשׁוֹן חֲכָמִים מַרְפֵּא״. כׇּל הַבּוֹטֶה — רָאוּי לְדוֹקְרוֹ בְּחֶרֶב, אֶלָּא — לְשׁוֹן חֲכָמִים מַרְפֵּא.

**William Davidson Edition - English:**
**And we** also **do not broach** dissolution **in this other** way, **as Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: What** type of dissolution **did Rabban Gamliel broach for a certain elderly man** who had taken a vow and came before him for dissolution? He informed him that it is written: **“There is one who speaks like the piercing of a sword, but the tongue of the wise is health”** (Proverbs 12:18), which is interpreted to mean: **Anyone who verbally expresses** the language of a vow, it is **appropriate to pierce him with a sword, but** he has another option: **“The tongue of the wise is health,”** since the Sages can release him from his vow. Quoting this verse with its interpretation is also not an acceptable method of broaching dissolution.


###### Nedarim 22a:5
[Nedarim 22a:5](https://torahapp.org/share/book/Nedarim/r/22a:5)

וְלָא פָּתְחִינַן בַּהֲדָא אַחְרָנִייתָא, דְּתַנְיָא, רַבִּי נָתָן אוֹמֵר: הַנּוֹדֵר — כְּאִילּוּ בָּנָה בָּמָה, וְהַמְקַיְּימוֹ — כְּאִילּוּ מַקְרִיב עָלָיו קׇרְבָּן. בְּרֵישָׁא פָּתְחִינַן. בְּסֵיפָא, אַבָּיֵי אָמַר: פָּתְחִינַן, רָבָא אָמַר: לָא פָּתְחִינַן.

**William Davidson Edition - English:**
**We** also **do not broach** dissolution **using this other** method, **as it is taught** in a *baraita*: **Rabbi Natan says: One who vows** is considered **as if he built** a personal **altar** outside the Temple, which is prohibited, **and one who fulfills** this vow is considered **as if he sacrifices an offering on it. With the first clause, we may broach** dissolution by informing the one who vowed that vowing is akin to building an altar outside the Temple, but with regard to **the latter clause** there is a dispute among the Sages. **Abaye said: We do broach** dissolution by telling someone that fulfilling a vow is like sacrificing an offering on a forbidden altar, while **Rava said: We do not broach** dissolution with it.


###### Nedarim 22a:6
[Nedarim 22a:6](https://torahapp.org/share/book/Nedarim/r/22a:6)

רַב כָּהֲנָא מַתְנֵי לַהּ לְהָא שְׁמַעְתָּא בְּהָדֵין לִישָּׁנָא. רַב טַבְיוֹמֵי מַתְנֵי הָכִי: בְּסֵיפָא לָא פָּתְחִינַן. בְּרֵישָׁא, אַבָּיֵי אָמַר: פָּתְחִינַן, רָבָא אָמַר: לָא פָּתְחִינַן. וְהִלְכְתָא: לָא פָּתְחִינַן לָא בְּרֵישָׁא וְלָא בְּסֵיפָא.

**William Davidson Edition - English:**
**Rav Kahana taught this *halakha* in this wording,** i.e., the wording that was just cited. However, **Rav Tavyumei taught** this *halakha* in **this way:** With regard to what is written **in the last clause,** all agree that **we do not broach** dissolution in this way. With regard to what is written **in the first clause,** there is a dispute among the Sages. **Abaye said: We do broach** dissolution in this manner, while **Rava said: We do not broach dissolution** in this manner either. The Gemara concludes: **And the *halakha* is** that **we do not broach** dissolution using **either** the language **in the first clause or** the language **in the latter clause.**


###### Nedarim 22a:7
[Nedarim 22a:7](https://torahapp.org/share/book/Nedarim/r/22a:7)

וְלָא פָּתְחִינַן בְּהָא נָמֵי דִּשְׁמוּאֵל. דְּאָמַר שְׁמוּאֵל: אַף עַל פִּי שֶׁמְּקַיְּימוֹ — נִקְרָא רָשָׁע. אָמַר רַבִּי אֲבָהוּ, מַאי קְרָא: ״וְכִי תֶחְדַּל לִנְדֹּר לֹא יִהְיֶה בְךָ חֵטְא״, וְיָלֵיף ״חֲדָלָה״ ״חֲדָלָה״. כְּתִיב הָכָא: ״וְכִי תֶחְדַּל לִנְדֹּר״, וּכְתִיב הָתָם: ״שָׁם רְשָׁעִים חָדְלוּ רֹגֶז״.

**William Davidson Edition - English:**
**And** furthermore, **we also do not broach** dissolution **with this** statement **of Shmuel, as Shmuel said:** With regard to one who vows, **although he fulfills it, he is called wicked. Rabbi Abbahu said: What is the verse** from which this is derived? It is **“But if you refrain [*teḥdal*] from vowing there will be no sin in you”** (Deuteronomy 23:23), **and he derives** the word ***ḥadala*** here from the word ***ḥadala*** elsewhere. **It is written here: “But if you refrain [*teḥdal*] from vowing,” and it is written there: “There the wicked cease [*ḥadlu*] from troubling”** (Job 3:17). The parallel language demonstrates that vowing is an act of the wicked.


###### Nedarim 22a:8
[Nedarim 22a:8](https://torahapp.org/share/book/Nedarim/r/22a:8)

אָמַר רַב יוֹסֵף, אַף אֲנַן נָמֵי תְּנֵינָא: ״כְּנִדְרֵי כְשֵׁרִים״ — לֹא אָמַר כְּלוּם, ״כְּנִדְרֵי רְשָׁעִים״ — נָדַר בְּנָזִיר וּבְקׇרְבָּן וּבִשְׁבוּעָה.

**William Davidson Edition - English:**
**Rav Yosef said: We, too, learn** in the mishna (9a): If one says he vows **like the vows of the virtuous, he has not said anything.** If he says: **Like the vows of the wicked, he has vowed with regard to** becoming **a nazirite, or with regard to** obligating himself in **an offering, or with regard to** taking **an oath.** From here it is also apparent that vowing is an act of the wicked.


###### Nedarim 22a:9
[Nedarim 22a:9](https://torahapp.org/share/book/Nedarim/r/22a:9)

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: כׇּל הַכּוֹעֵס כׇּל מִינֵי גֵיהִנָּם שׁוֹלְטִין בּוֹ, שֶׁנֶּאֱמַר: ״וְהָסֵר כַּעַס מִלִּבֶּךָ וְהַעֲבֵר רָעָה מִבְּשָׂרֶךָ״, וְאֵין ״רָעָה״ אֶלָּא גֵּיהִנָּם, שֶׁנֶּאֱמַר: ״כֹּל פָּעַל ה׳ לַמַּעֲנֵהוּ וְגַם רָשָׁע לְיוֹם רָעָה״.

**William Davidson Edition - English:**
§ Apropos the verse “There the wicked cease from troubling,” the Gemara cites a related statement: **Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan said: Anyone who gets angry, all kinds of Gehenna rule over him,** because anger causes him to transgress all kinds of severe sins, **as it is stated: “Therefore remove vexation from your heart and put away evil from your flesh”** (Ecclesiastes 11:10), **and the evil** mentioned **is nothing other than Gehenna, as it is stated: “The Lord has made everything for His own purpose and even the wicked for the day of evil”** (Proverbs 16:4), which is interpreted to mean that ultimately the day of the evildoer in Gehenna will arrive.


###### Nedarim 22a:10
[Nedarim 22a:10](https://torahapp.org/share/book/Nedarim/r/22a:10)

וְלֹא עוֹד אֶלָּא שֶׁהַתַּחְתּוֹנִיּוֹת שׁוֹלְטוֹת בּוֹ, שֶׁנֶּאֱמַר: ״וְנָתַן ה׳ לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ״, אֵיזֶהוּ דָּבָר שֶׁמְּכַלֶּה אֶת הָעֵינַיִם וּמַדְאִיב אֶת הַנֶּפֶשׁ — הֱוֵי אוֹמֵר: אֵלּוּ הַתַּחְתּוֹנִיּוֹת.

**William Davidson Edition - English:**
**And not only that, but** also **hemorrhoids will control him, as it is stated: “But the Lord shall give you there a trembling heart, and failing of eyes, and languishing of soul”** (Deuteronomy 28:65). **Which** is the **matter** of sickness **that causes failing of the eyes** in pain **and causes languishing of the soul? You must say this** is referring to **hemorrhoids.**


###### Nedarim 22a:11
[Nedarim 22a:11](https://torahapp.org/share/book/Nedarim/r/22a:11)

עוּלָּא בְּמִיסְּקֵיהּ לְאַרְעָא דְּיִשְׂרָאֵל אִיתְלְווֹ לֵיהּ תְּרֵין בְּנֵי חוֹזָאֵי בַּהֲדֵיהּ. קָם חַד שַׁחְטֵיהּ לְחַבְרֵיהּ. אֲמַר לֵיהּ לְעוּלָּא: יָאוּת עֲבַדִי? אֲמַר לֵיהּ: אִין, וּפְרַע לֵיהּ בֵּית הַשְּׁחִיטָה. כִּי אֲתָא לְקַמֵּיהּ דְּרַבִּי יוֹחָנָן, אֲמַר לֵיהּ: דִּלְמָא חַס וְשָׁלוֹם אַחְזִיקִי יְדֵי עוֹבְרֵי עֲבֵירָה? אֲמַר לֵיהּ: נַפְשְׁךָ הִצַּלְתָּ.

**William Davidson Edition - English:**
The Gemara relates: **Ulla, on his ascent to Eretz Yisrael, had two residents of Ḥozai join him.** Because of a brawl between them, **one arose** and **slaughtered the other.** The assailant **said to Ulla: Did I act properly? He said to him: Yes, and open the place of the slaughter,** i.e., cut it more so that he will die faster. **When** Ulla **came before Rabbi Yoḥanan,** Ulla **said to him: Perhaps, Heaven forbid, I strengthened the hands of sinners** by commending him, although I did so merely because I was afraid that he would kill me. **He said to him: You saved yourself** by doing so, as it is permitted for one to say words like this in order to save his own life.


###### Nedarim 22a:12
[Nedarim 22a:12](https://torahapp.org/share/book/Nedarim/r/22a:12)

קָא תָמַהּ רַבִּי יוֹחָנָן, מִכְּדִי כְּתִיב: ״וְנָתַן ה׳ לְךָ שָׁם לֵב רַגָּז״ בְּבָבֶל כְּתִיב? אֲמַר לֵיהּ: הָהוּא שַׁעְתָּא

**William Davidson Edition - English:**
With regard to the narrative itself, **Rabbi Yoḥanan wondered: Now, it is written** in the passage of curses: **“But the Lord shall give you there a trembling heart”** (Deuteronomy 28:65) and this **is written with regard to Babylonia,** because in the exile an individual possesses a trembling and angry heart. How is it possible that in Eretz Yisrael a person can get so angry as to murder another? Ulla **said to him: At that moment** when the incident occurred