## Nedarim Daf 23b

###### Nedarim 23b:1
[Nedarim 23b:1](https://torahapp.org/share/book/Nedarim/r/23b:1)

חַסּוֹרֵי מִיחַסְּרָא וְהָכִי קָתָנֵי: הָרוֹצֶה שֶׁיֹּאכַל אֶצְלוֹ חֲבֵירוֹ וּמְסָרֵב בּוֹ וּמַדִּירוֹ — נִדְרֵי זֵירוּזִין הוּא. וְהָרוֹצֶה שֶׁלֹּא יִתְקַיְּימוּ נְדָרָיו כׇּל הַשָּׁנָה, יַעֲמוֹד בְּרֹאשׁ הַשָּׁנָה וְיֹאמַר: כׇּל נֶדֶר שֶׁאֲנִי עָתִיד לִידּוֹר יְהֵא בָּטֵל, וּבִלְבַד שֶׁיְּהֵא זָכוּר בִּשְׁעַת הַנֶּדֶר.

**William Davidson Edition - English:**
The Gemara answers: The mishna **is incomplete and is teaching like this:** In the case of **one who wants another to eat with him, and he urges him** to do so **and makes a vow with regard to him, this** vow **is** included in the category of **vows of exhortation,** which do not require dissolution. **And** in addition, **one who desires** that **his vows not be upheld** for **the entire year should stand up on Rosh HaShana and say: Any vow that I take in the future should be void. And** this statement is effective, **provided that he remembers at the time of the vow** that his intent at the beginning of the year was to render it void.


###### Nedarim 23b:2
[Nedarim 23b:2](https://torahapp.org/share/book/Nedarim/r/23b:2)

אִי זָכוּר, עַקְרֵיהּ לִתְנָאֵיהּ, וְקַיֵּים לֵיהּ לְנִדְרֵיהּ! אָמַר אַבָּיֵי, תָּנֵי: וּבִלְבַד שֶׁלֹּא יְהֵא זָכוּר בִּשְׁעַת הַנֶּדֶר.

**William Davidson Edition - English:**
The Gemara asks: **If he remembers** at the time of the vow that his intent at the beginning of the year was to render it void but still makes the vow, then **he has uprooted his stipulation** that all his vows are void **and has upheld his vow.** Why, then, does it state that the vows are void in this case? **Abaye said: Teach: And** this statement is effective, **provided that he does not remember at the time of the vow** that his intention at the beginning of the year was to render it void.


###### Nedarim 23b:3
[Nedarim 23b:3](https://torahapp.org/share/book/Nedarim/r/23b:3)

רָבָא אָמַר: לְעוֹלָם כִּדְאָמְרִינַן מֵעִיקָּרָא. הָכָא בְּמַאי עָסְקִינַן — כְּגוֹן שֶׁהִתְנָה בְּרֹאשׁ הַשָּׁנָה, וְלֹא יָדַע בַּמֶּה הִתְנָה. וְהַשְׁתָּא קָא נָדַר. אִי זָכוּר בִּשְׁעַת הַנֶּדֶר, וְאָמַר ״עַל דַּעַת הָרִאשׁוֹנָה אֲנִי נוֹדֵר״ — נִדְרֵיהּ לֵית בֵּיהּ מַמָּשָׁא. לֹא אָמַר ״עַל דַּעַת הָרִאשׁוֹנָה אֲנִי נוֹדֵר״ — עַקְרֵיהּ לִתְנָאֵיהּ וְקַיֵּים לְנִדְרֵיהּ.

**William Davidson Edition - English:**
**Rava said: Actually,** say **as we said initially,** that he does remember his stipulation at the time of the vow. **With what are we dealing here?** It is a case **where he stipulated** a condition **on Rosh HaShana** rendering void vows that he would make later in the year, **but he did not know with regard to which** vows **he made the stipulation, and now he makes a vow. If he remembers at the time of the vow and says: I am vowing in accordance with the initial intention,** when I stipulated that all vows should be void, **his vow has no substance.** However, if **he did not say: I am vowing in accordance with the initial intention,** then **he has uprooted his stipulation and upheld his vow.**


###### Nedarim 23b:4
[Nedarim 23b:4](https://torahapp.org/share/book/Nedarim/r/23b:4)

רַב הוּנָא בַּר חִינָּנָא סָבַר לְמִידְרְשֵׁיהּ בְּפִירְקָא. אֲמַר לֵיהּ רָבָא: תַּנָּא קָא מְסַתֵּים לַהּ סַתּוֹמֵי כְּדֵי שֶׁלֹּא יִנְהֲגוּ קַלּוּת רֹאשׁ בִּנְדָרִים, וְאַתְּ דָּרְשַׁתְּ לֵיהּ בְּפִירְקָא?!

**William Davidson Edition - English:**
The Gemara relates that **Rav Huna bar Ḥinnana intended to teach** this topic **at** the Festival **lecture,** so that everyone would learn this manner of rendering vows void on Rosh HaShana. **Rava said to him:** The ***tanna*** of the mishna **conceals it** and does not say it explicitly, despite the fact that it is studied by Torah scholars, **in order that** the public **not treat vows lightly, and you teach it** publicly **at** the Festival **lecture?**


###### Nedarim 23b:5
[Nedarim 23b:5](https://torahapp.org/share/book/Nedarim/r/23b:5)

אִיבַּעְיָא לְהוּ: פְּלִיגִי רַבָּנַן עֲלֵיהּ דְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, אוֹ לָא? וְאִם תִּמְצָא לוֹמַר פְּלִיגִי, הִלְכְתָא כְּוָתֵיהּ, אוֹ לָא? תָּא שְׁמַע, דִּתְנַן: הָאוֹמֵר לַחֲבֵירוֹ

**William Davidson Edition - English:**
§ **A dilemma was raised before** the scholars: Do **the Rabbis disagree with Rabbi Eliezer ben Ya’akov** in the mishna **or not? And if you say** that **they disagree** with him, is **the *halakha* in accordance with his** opinion **or not?** The Gemara suggests a proof: **Come** and **hear, as we learned** in a mishna (63b): **One who says to another:**