## Nedarim Daf 65a

###### Nedarim 65a:1
[Nedarim 65a:1](https://torahapp.org/share/book/Nedarim/r/65a:1)

תַּנְיָא: הַמּוּדָּר הֲנָאָה מֵחֲבֵירוֹ אֵין מַתִּירִין לוֹ אֶלָּא בְּפָנָיו. מְנָא הָנֵי מִילֵּי? אָמַר רַב נַחְמָן: דִּכְתִיב: ״וַיֹּאמֶר ה׳ אֶל מֹשֶׁה בְּמִדְיָן לֵךְ שֻׁב מִצְרָיִם כִּי מֵתוּ כׇּל הָאֲנָשִׁים״. אָמַר לוֹ: בְּמִדְיָן נָדַרְתָּ — לֵךְ וְהַתֵּר נִדְרְךָ בְּמִדְיָן. דִּכְתִיב: ״וַיּוֹאֶל מֹשֶׁה״ — אֵין אָלָה אֶלָּא שְׁבוּעָה, דִּכְתִיב: ״וַיָּבֵא אֹתוֹ בְּאָלָה״.

**William Davidson Edition - English:**
§ **It is taught** in a *baraita* (*Tosefta* 2:12): With regard to **one prohibited by a vow from deriving benefit from another, they dissolve** the vow **for him only in the presence** of the one who is the subject of the vow. The Gemara asks: **From where are these matters** derived? **Rav Naḥman said: As it is written: “And the Lord said to Moses in Midian: Go, return to Egypt; for all the men are dead”** (Exodus 4:19). Rav Naḥman notes that the verse specifies where God spoke to Moses, and explains that God **said to him: In Midian you vowed** to Yitro that you would not return to Egypt, **go and dissolve your vow in Midian.** And where does it say that Moses vowed to Yitro? **For it is written: “And Moses was content [*vayo’el*]** to dwell with the man” (Exodus 2:21). The word *vayo’el* is related to the word *ala*, and ***ala* means nothing other than an oath, as it is written: “And he…brought him under an oath [*ala*]”** (Ezekiel 17:13), and the *halakhot* of dissolution of oaths are identical to those of dissolution of vows.


###### Nedarim 65a:2
[Nedarim 65a:2](https://torahapp.org/share/book/Nedarim/r/65a:2)

״וְגַם בַּמֶּלֶךְ נְבוּכַדְנֶאצַּר מָרָד אֲשֶׁר הִשְׁבִּיעוֹ בֵּאלֹהִים (חַיִּים)״. מַאי מַרְדּוּתֵיהּ? אַשְׁכְּחֵיהּ צִדְקִיָּה לִנְבוּכַדְנֶצַּר דַּהֲוָה קָאָכֵיל אַרְנְבָא חַיָּה. אֲמַר לֵיהּ: אִישְׁתְּבַע לִי דְּלָא מְגַלֵּית עִילָּוַי וְלָא תִּיפּוֹק מִילְּתָא. אִישְׁתְּבַע.

**William Davidson Edition - English:**
The Gemara cites another proof that one may dissolve such a vow or oath only in the presence of the party affected by the vow or oath. It states with regard to King Zedekiah: **“And he also rebelled against King Nebuchadnezzar, who had made him swear by God”** (II Chronicles 36:13). The Gemara asks: **What** was **his rebellion?** The Gemara answers: **Zedekiah found Nebuchadnezzar eating a live rabbit,** and the latter was ashamed to be seen doing this. **He said to him: Take an oath to me that you will not reveal my** behavior **and this matter will not emerge** in public. Zedekiah **took an oath** to him.


###### Nedarim 65a:3
[Nedarim 65a:3](https://torahapp.org/share/book/Nedarim/r/65a:3)

לְסוֹף הֲוָה קָא מִצְטַעַר צִדְקִיָּהוּ בְּגוּפֵיהּ. אִיתְּשִׁיל אַשְּׁבוּעֲתֵיהּ, וַאֲמַר. שְׁמַע נְבוּכַדְנֶצַּר דְּקָא מְבַזִּין לֵיהּ, שְׁלַח וְאַיְיתִי סַנְהֶדְרִין וְצִדְקִיָּהוּ. אֲמַר לְהוֹן: חֲזֵיתוּן מַאי קָא עָבֵיד צִדְקִיָּהוּ? לָאו הָכִי אִישְׁתְּבַע בִּשְׁמָא דִשְׁמַיָּא דְּ״לָא מְגַלֵּינָא״? אֲמַר לֵיהּ: אִיתְּשַׁלִי אַשְּׁבוּעֲתָא.

**William Davidson Edition - English:**
**Later, Zedekiah was physically suffering,** as he wanted to tell people what he had seen, but he could not do so due to his oath. **He requested** dissolution **of his oath** from the judges of the Sanhedrin, who dissolved it for him, **and he** publicly **said** what he had witnessed. **Nebuchadnezzar heard that he was being ridiculed** for his behavior. **He sent** for **and brought the Sanhedrin and Zedekiah** before him. **He said to them: Did you see what Zedekiah has done? Did he not take an oath in the name of Heaven: That I will not reveal? They said to him: He requested** dissolution **of the oath.**


###### Nedarim 65a:4
[Nedarim 65a:4](https://torahapp.org/share/book/Nedarim/r/65a:4)

[אֲמַר לְהוּ: מִתַּשְׁלִין אַשְּׁבוּעֲתָא?] אָמְרִי לֵיהּ: אִין. אֲמַר לְהוּ: בְּפָנָיו, אוֹ אֲפִילּוּ שֶׁלֹּא בְּפָנָיו? אָמְרִי לֵיהּ: בְּפָנָיו. אֲמַר לְהוֹן: וְאַתּוּן מַאי עָבְדִיתוּן, מַאי טַעְמָא לָא אָמְרִיתוּן לְצִדְקִיָּהוּ? מִיָּד ״יֵשְׁבוּ לָאָרֶץ יִדְּמוּ זִקְנֵי בַת צִיּוֹן״. אָמַר רַבִּי יִצְחָק: שֶׁשָּׁמְטוּ כָּרִים מִתַּחְתֵּיהֶם.

**William Davidson Edition - English:**
**He said to them: Can one request** the dissolution **of an oath? They said to him: Yes. He said to them:** Must this be done **in the presence** of the person he took an oath to, **or even not in his presence? They said to him:** It must be dissolved **in his presence. He said to them: And you, what did you do? What is the reason you did not say to Zedekiah** that he can have his oath dissolved only in my presence? **Immediately,** they fulfilled the verse: **“They sit upon the ground, and keep silence, the elders of the daughter of Zion”** (Lamentations 2:10). **Rabbi Yitzḥak said:** This means **that they removed** the **cushions** upon which they sat **from underneath them,** as a sign that they had erred in *halakha*.


###### Nedarim 65a:5
[Nedarim 65a:5](https://torahapp.org/share/book/Nedarim/r/65a:5)

**מַתְנִי׳** רַבִּי מֵאִיר אוֹמֵר: יֵשׁ דְּבָרִים שֶׁהֵן כַּנּוֹלָד וְאֵינָן כַּנּוֹלָד, וְאֵין חֲכָמִים מוֹדִים לוֹ. כֵּיצַד? אָמַר ״קֻוֽנָּם שֶׁאֲנִי נוֹשֵׂא אֶת פְּלוֹנִית, שֶׁאָבִיהָ רַע״, אָמְרוּ לוֹ: מֵת, אוֹ שֶׁעָשָׂה תְּשׁוּבָה. ״קֻוֽנָּם לְבַיִת זֶה שֶׁאֲנִי נִכְנָס, שֶׁהַכֶּלֶב רַע בְּתוֹכוֹ״, אוֹ ״שֶׁהַנָּחָשׁ בְּתוֹכוֹ״, אָמְרוּ לוֹ: מֵת הַכֶּלֶב, אוֹ שֶׁנֶּהֱרַג הַנָּחָשׁ — הֲרֵי הֵן כַּנּוֹלָד, וְאֵינוֹ כַּנּוֹלָד. וְאֵין חֲכָמִים מוֹדִים לוֹ.

**William Davidson Edition - English:**
**MISHNA:** As a continuation of the opinion of the Rabbis in the previous mishna that they may not broach dissolution of a vow based on a new situation, **Rabbi Meir says: There are matters that are,** at first glance, **like a new situation but are not** in fact **like a new situation, and the Rabbis do not concede to him. How so?** For example, **one said: Marrying so-and-so is *konam*** for me, **as her father is evil,** and **they told him** that her father **died, or that** he **repented.** Or he said: **Entering this house is *konam*** for me, **as there is a bad dog inside it, or a snake inside it,** and **they told him** that **the dog died, or that the snake was killed. This is** at first glance perceived **like a new situation, and** yet **it is not** in fact **like a new situation,** and this claim may be used to broach dissolution. **But the Rabbis do not concede to him.**


###### Nedarim 65a:6
[Nedarim 65a:6](https://torahapp.org/share/book/Nedarim/r/65a:6)

**גְּמָ׳** ״קֻוֽנָּם שֶׁאֲנִי נִכְנָס לְבַיִת זֶה שֶׁהַכֶּלֶב וְכוּ׳״ — מֵת נוֹלָד הוּא! אָמַר רַב הוּנָא: נַעֲשָׂה כְּתוֹלֶה נִדְרוֹ בְּדָבָר. וְרַבִּי יוֹחָנָן אָמַר: כְּבָר מֵת וּכְבָר עָשָׂה תְּשׁוּבָה, קָאָמְרִי לֵיהּ.

**William Davidson Edition - English:**
**GEMARA:** The mishna taught that according to Rabbi Meir certain matters are similar to, but in fact do not constitute a new situation, such as a vow which states: **Entering this house is *konam*** for me, **as there is a** bad **dog** there, where the *halakha* is that if the dog dies, it is not considered to be a new situation. The Gemara asks: Certainly **death is a new situation. Rav Huna said: He is considered like one who makes his vow dependent on a matter.** In other words, his vow is interpreted as conditional, that he will not enter the house as long as the dog is alive, for he explicitly stated that this was the reason for his vow. Therefore, when the dog dies, the vow is dissolved. **And Rabbi Yoḥanan said** it means that **they say to him:** The dog had **already died, or:** The father had **already repented,** before the vow, and it was a mistaken vow from the outset that never took effect.