## Nedarim Daf 76a

###### Nedarim 76a:1
[Nedarim 76a:1](https://torahapp.org/share/book/Nedarim/r/76a:1)

אֵימָא סֵיפָא, אָמְרוּ לוֹ לְרַבִּי אֱלִיעֶזֶר: אִם מַטְבִּילִין כְּלִי טָמֵא לִיטָּהֵר, יַטְבִּילוּ כְּלִי לִכְשֶׁיִּטְמָא לִיטָּהֵר? שְׁמַע מִינַּהּ חָיְילִין.

**William Davidson Edition - English:**
The Gemara rejects this conclusion and refers back to the *baraita*. **Say the latter clause** of that *baraita*: **They said to Rabbi Eliezer: If one immerses an impure vessel to purify** it, **shall one immerse a vessel** in advance so that **when it will become impure it will** then **be purified? Learn from** this clause of the *baraita* that according to Rabbi Eliezer, vows nullified preemptively **take effect** momentarily and are then immediately nullified. The Rabbis’ objection is that according to Rabbi Eliezer, prior immersion should purify an item that momentarily became impure.


###### Nedarim 76a:2
[Nedarim 76a:2](https://torahapp.org/share/book/Nedarim/r/76a:2)

אָמְרִי: רַבָּנַן לָא קָיְימִי לְהוֹן בְּטַעְמֵיהּ דְּרַבִּי אֱלִיעֶזֶר, וְהָכִי קָאָמְרִי לֵיהּ: מַאי סְבִירָא לָךְ? אִי סְבִירָא לָךְ דְּחָיְילִין וּבָטְלִין — תִּהְוֵי כְּלִי תְּיוּבְתָּךְ, אִי לָא סְבִירָא לָךְ דְּחָיְילִין — תִּהְוֵי מִקְוֶה תְּיוּבְתָּךְ.

**William Davidson Edition - English:**
The Gemara rejects this conclusion: One could **say** that **the Rabbis could not determine the reasoning of Rabbi Eliezer, and this is what** they **said to him: What do you hold? If you hold that** preemptively nullified vows **take effect** momentarily **and are** then **nullified,** then the example of **a vessel will be your refutation,** i.e., will serve to refute your opinion. **If you do not hold that they take effect,** but rather that they do not take effect at all, then the example of **a ritual bath will be your refutation.**


###### Nedarim 76a:3
[Nedarim 76a:3](https://torahapp.org/share/book/Nedarim/r/76a:3)

תָּא שְׁמַע, אָמַר לָהֶם רַבִּי אֱלִיעֶזֶר: וּמָה זְרָעִים טְמֵאִים, כֵּיוָן שֶׁזְּרָעָן בְּקַרְקַע טְהוֹרִין, זְרוּעִין וְעוֹמְדִים — לֹא כׇּל שֶׁכֵּן? שְׁמַע מִינַּהּ לָא חָיְילִין.

**William Davidson Edition - English:**
**Come** and **hear: Rabbi Eliezer said to them: And just as ritually impure seeds, once one has sown them in the ground,** become **pure,** then with regard to those which **are already sown** and then come into contact with impurity, should they **not all the more so** be pure? Similarly, vows that have been preemptively nullified should be nullified, since a husband can nullify vows after they have been taken. **Learn from** this *baraita* that according to Rabbi Eliezer preemptively nullified vows **do not take effect** at all, just as seeds that were already sown do not become impure at all.


###### Nedarim 76a:4
[Nedarim 76a:4](https://torahapp.org/share/book/Nedarim/r/76a:4)

וְרַבָּנַן לָא דָּרְשִׁי קַל וָחוֹמֶר? וְהָא תַּנְיָא: יָכוֹל יִמְכּוֹר אָדָם אֶת בִּתּוֹ כְּשֶׁהִיא נַעֲרָה? אָמְרַתְּ קַל וָחוֹמֶר: מְכוּרָה כְּבָר — יוֹצְאָה, אֵינָהּ מְכוּרָה — אֵינוֹ דִּין שֶׁלֹּא תִּימָּכֵר?

**William Davidson Edition - English:**
The Gemara comments: **And the Rabbis, do they not teach** *halakhot* based upon an ***a fortiori*** inference of this sort? **But isn’t it taught** in a *baraita*: **Can a person sell his daughter** as a maidservant **when she is a young woman? You** can **say an *a fortiori*** inference to show that he cannot: A maidservant who was **already sold goes free** upon becoming a young woman; with regard to one **who has not been sold, is it not logical that she cannot be sold** once she already is a young woman? This *baraita* shows that the Rabbis do utilize similar *a fortiori* inferences.