## Nedarim Daf 24a

###### Nedarim 24a:1
[Nedarim 24a:1](https://torahapp.org/share/book/Nedarim/r/24a:1)

״קֻוֽנָּם שֶׁאֵינִי נֶהֱנֶה לְךָ אִם אִי אַתָּה נוֹטֵל לְבִנְךָ כּוֹר שֶׁל חִיטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁל יַיִן״, הֲרֵי זֶה יָכוֹל לְהַתִּיר אֶת נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם, שֶׁיָּכוֹל לוֹמַר לוֹ: כְּלוּם אָמַרְתָּ אֶלָּא בִּשְׁבִיל כְּבוֹדִי — זֶה הוּא כְּבוֹדִי.

**William Davidson Edition - English:**
**Benefiting from you is *konam* for me if you do not take** from me **for your son a *kor* of wheat and two barrels of wine** as a gift, **this** other individual **can dissolve his vow without** the involvement of **a halakhic authority.** This is **because** he **can say to** the one who vowed: Did **you say** your vow for **any** reason **other than due to my honor,** in order to convince me to accept a gift for my son? **This is my honor,** that I refrain from accepting the gift.


###### Nedarim 24a:2
[Nedarim 24a:2](https://torahapp.org/share/book/Nedarim/r/24a:2)

טַעְמָא דְּאָמַר ״זֶה הוּא כְּבוֹדִי״, הָא לָאו הָכִי — נֶדֶר הוּא. מַנִּי? אִי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב — נִדְרֵי זֵירוּזִין הָוֵי. אֶלָּא שְׁמַע מִינַּהּ: פְּלִיגִי רַבָּנַן עֲלֵיהּ.

**William Davidson Edition - English:**
The Gemara infers: **The reason** that he may dissolve the vow without a halakhic authority is **because** the potential recipient **said: This is my honor. But** if he did **not** say **so,** then **it is a vow.** The Gemara clarifies: **Whose** opinion does this follow? **If** it is the opinion of **Rabbi Eliezer ben Ya’akov,** then **it is** included in the category of **vows of exhortation** and is not considered a vow, since the intention was solely to encourage the other individual to accept the gift. **Rather, conclude from** this mishna that the **Rabbis disagree with him** and hold that vows of exhortation are also vows.


###### Nedarim 24a:3
[Nedarim 24a:3](https://torahapp.org/share/book/Nedarim/r/24a:3)

לְעוֹלָם רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הִיא, וּמוֹדֶה רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב בְּהַאי דְּנִדְרָא הָוֵי, דְּאָמַר לֵיהּ: לָא כַּלְבָּא אֲנָא, דְּמִיתְהֲנֵינָא מִינָּךְ וְלָא מִיתְהֲנֵית מִינַּאי.

**William Davidson Edition - English:**
The Gemara responds: **Actually, it is** in accordance with the opinion of **Rabbi Eliezer ben Ya’akov, but Rabbi Eliezer ben Ya’akov concedes in this** case **that it is a vow** and not just a means of encouragement **because** the one who took the vow **said to him: I am not a dog, that I benefit from you and you do not benefit from me.** Therefore, one truly wants the vow to be valid so that the other will accept the gift, and it was not intended merely as a means of encouragement.


###### Nedarim 24a:4
[Nedarim 24a:4](https://torahapp.org/share/book/Nedarim/r/24a:4)

תָּא שְׁמַע: הָאוֹמֵר לַחֲבֵירוֹ ״קֻוֽנָּם שֶׁאַתָּה נֶהֱנֵית לִי אִם אִי אַתָּה נוֹתֵן לִבְנִי כּוֹר שֶׁל חִיטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁל יַיִן״, רַבִּי מֵאִיר אוֹמֵר: עַד שֶׁיִּתֵּן. וַחֲכָמִים אוֹמְרִים: אַף זֶה יָכוֹל לְהַתִּיר אֶת נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם, שֶׁיָּכוֹל לוֹמַר: הֲרֵינִי כְּאִילּוּ הִתְקַבַּלְתִּי.

**William Davidson Edition - English:**
The Gemara suggests another proof: **Come** and **hear** the continuation of that mishna: So too, in the case of **one who says to another: Benefiting from me is *konam* for you if you do not give my son a *kor* of wheat and two barrels of wine, Rabbi Meir says:** The vow is valid, and he may not benefit from the one who took the vow **until he gives** the gift. **And the Rabbis say: Even this** individual who took the vow **can dissolve his** own **vow without** the involvement of **a halakhic authority, as he can say: I hereby** consider it **as though I received** the gift from you.


###### Nedarim 24a:5
[Nedarim 24a:5](https://torahapp.org/share/book/Nedarim/r/24a:5)

טַעְמָא דְּאָמַר ״הֲרֵינִי כְּאִילּוּ הִתְקַבַּלְתִּי״, הָא לָאו הָכִי — נֶדֶר הוּא. מַנִּי? אִי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב — נִדְרֵי זֵירוּזִין הָוֵי, אֶלָּא לָאו: רַבָּנַן, וּפְלִיגִי!

**William Davidson Edition - English:**
The Gemara infers: **The reason** is **because he said: I hereby** consider it **as though I received it** from you. **But** if he did **not** say **so, it would be a vow.** The Gemara clarifies: **Whose** opinion does this statement reflect? **If** it reflects the opinion of **Rabbi Eliezer ben Ya’akov,** then **it is** included in the category of **vows of exhortation. Rather, is it not** the opinion of **the Rabbis, and** this demonstrates that the Rabbis **disagree** with him with regard to vows of exhortation?


###### Nedarim 24a:6
[Nedarim 24a:6](https://torahapp.org/share/book/Nedarim/r/24a:6)

לָא, לְעוֹלָם רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, וּמוֹדֶה רַבִּי אֱלִיעֶזֶר בְּהַאי דְּנִדְרָא הָוֵי, מִשּׁוּם דְּאָמַר לֵיהּ: לָאו מַלְכָּא אֲנָא, דִּמְהַנֵּינָא לָךְ וְאַתְּ לָא מְהַנֵּית לִי.

**William Davidson Edition - English:**
The Gemara responds: **No, actually** it is possible that it is in accordance with the opinion of **Rabbi Eliezer ben Ya’akov. And Rabbi Eliezer** ben Ya’akov **concedes in this** case **that it is** considered **a vow because** the one that took the vow **says to him: I am not a king that I** provide **benefit to you and you do not** provide **benefit to me.** Consequently, the intent is not simply to encourage him but rather, to actually take a vow.


###### Nedarim 24a:7
[Nedarim 24a:7](https://torahapp.org/share/book/Nedarim/r/24a:7)

אֲמַר לֵיהּ מָר קַשִּׁישָׁא בְּרֵיהּ דְּרַב חִסְדָּא לְרַב אָשֵׁי, תָּא שְׁמַע: נִדְרֵי אוֹנָסִין, הִדִּירוֹ חֲבֵירוֹ שֶׁיֹּאכַל אֶצְלוֹ, וְחָלָה הוּא אוֹ חָלָה בְּנוֹ אוֹ שֶׁעִכְּבוֹ נָהָר. הָא לָאו הָכִי — נֶדֶר הוּא. מַנִּי? אִי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב — זֵירוּזִין הָוֵי. אֶלָּא לָאו: רַבָּנַן, וּפְלִיגִי!

**William Davidson Edition - English:**
**Mar Kashisha, son of Rav Ḥisda, said to Rav Ashi: Come** and **hear** a proof from a mishna (27a): What are examples of **vows** impeded by **circumstances beyond** one’s **control,** which do not require dissolution? If **one’s friend took a vow with regard to him that he should eat with him, and** then **he became sick, or his son became sick, or a river** that he was unable to cross **barred him** from coming, these are vows impeded by circumstances beyond one’s control. The Gemara infers: Such a vow does not require dissolution in cases like these, but **if not** for **this** unavoidable element, **it would be a vow.** The Gemara clarifies: **Whose** opinion does this follow? **If** it follows the opinion of **Rabbi Eliezer ben Ya’akov,** then **they are** vows of **exhortation** that he did not intend to be treated as vows at all. **Rather, is it not** the opinion of **the Rabbis, and** it is therefore clear that the Rabbis **disagree** with him?


###### Nedarim 24a:8
[Nedarim 24a:8](https://torahapp.org/share/book/Nedarim/r/24a:8)

לְעוֹלָם רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, וּמִי סָבְרַתְּ דְּאַדְּרֵיהּ מְזַמְּנָא לִזְמִינָא? לָא, דִּזְמִינָא אַדְּרֵיהּ לִמְזַמְּנָא. דַּאֲמַר לֵיהּ מְזַמְּנַתְּ לִי לִסְעוֹדְתָּיךְ? אֲמַר לֵיהּ: אִין. נֶדֶר זֶה עָלֶיךָ? וְנָדַר. וְחָלָה הוּא אוֹ שֶׁחָלָה בְּנוֹ אוֹ שֶׁעִכְּבוֹ נָהָר — הֲרֵי אֵלּוּ נִדְרֵי אוֹנָסִין.

**William Davidson Edition - English:**
Rav Ashi responds: **Actually,** this follows the opinion of **Rabbi Eliezer ben Ya’akov. But do you hold that** in the case here **the host took a vow with regard to the** potential **guest? No,** the case here is **where the** potential **guest caused a vow** to be taken **by the host** and **said to him: Do you invite me to your meal?** The inviter **said to him: Yes.** The invitee then asked him: **Is this vow upon you,** i.e., do you vow to do so? The inviter agreed **and he vowed, and** then **he became sick, or his son became sick, or a river barred him** from coming; **these are vows** impeded by **circumstances beyond** one’s **control.** Because the vow was initiated by the potential guest rather than the host, it cannot qualify as a vow of exhortation. Consequently, dissolution is not allowed except when unavoidable situations like these occur.


###### Nedarim 24a:9
[Nedarim 24a:9](https://torahapp.org/share/book/Nedarim/r/24a:9)

תָּא שְׁמַע: יָתֵר עַל כֵּן, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב: הָאוֹמֵר לַחֲבֵירוֹ ״קֻוֽנָּם שֶׁאֲנִי נֶהֱנֶה לָךְ אִם אִי אַתָּה מִתְאָרֵחַ אֶצְלִי וְתֹאכַל עִמִּי פַּת חַמָּה וְתִשְׁתֶּה עִמִּי כּוֹס חַמִּין״, וְהַלָּה הִקְפִּיד כְּנֶגְדּוֹ — אַף אֵלּוּ נִדְרֵי זֵירוּזִין. וְלֹא הוֹדוּ לוֹ חֲכָמִים. מַאי ״לֹא הוֹדוּ לוֹ חֲכָמִים״? לָאו

**William Davidson Edition - English:**
**Come** and **hear** another proof: **Further** to the point of the mishna, **Rabbi Eliezer ben Ya’akov said:** In the case of **one who says to his friend: Benefiting from you is *konam* for me if you do not lodge with me, and eat hot bread with me, and drink a cup** of **hot** water **with me, and the other becomes irritated at him** because he was forcing him to do so, **these are also vows of exhortation. But the Rabbis did not concede to him** on this issue, because the friend’s opposition implies that the vow must be a valid vow and not a vow of exhortation. The Gemara clarifies: **What** is the meaning of: **The Rabbis did not concede to him? Does it not**