## Nedarim Daf 9a

###### Nedarim 9a:1
[Nedarim 9a:1](https://torahapp.org/share/book/Nedarim/r/9a:1)

**מַתְנִי׳** ״כְּנִדְרֵי רְשָׁעִים״ — נָדַר בְּנָזִיר וּבְקׇרְבָּן וּבִשְׁבוּעָה. ״כְּנִדְרֵי כְשֵׁרִים״ — לֹא אָמַר כְּלוּם. ״כְּנִדְבוֹתָם״ — נָדַר בְּנָזִיר וּבְקׇרְבָּן.

**William Davidson Edition - English:**
**MISHNA:** The mishna continues to explain the rules of intimations of vows. If an individual states that he accepts an obligation upon himself **like the vows of the wicked, he has vowed with regard to** becoming **a nazirite, or** bringing **an offering, or** taking **an oath.** This is considered a real formulation of a vow, just as the wicked customarily take vows. If he says: **Like the vows of the virtuous, he has not said anything,** because virtuous people do not generally take vows. If he says: **Like their gift offerings, he has vowed with regard to** becoming **a nazirite or** bringing **an offering.**


###### Nedarim 9a:2
[Nedarim 9a:2](https://torahapp.org/share/book/Nedarim/r/9a:2)

**גְּמָ׳** וְדִלְמָא הָכִי קָאָמַר: כְּנִדְרֵי רְשָׁעִים לָא נָדַרְנָא? אָמַר שְׁמוּאֵל: בְּאוֹמֵר ״כְּנִדְרֵי רְשָׁעִים הֲרֵינִי עָלַי וְהֵימֶנּוּ״, ״הֲרֵינִי״ — בִּנְזִירוּת, ״עָלַי״ — בְּקׇרְבָּן, ״הֵימֶנּוּ״ — בִּשְׁבוּעָה.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks a question with regard to the first clause of the mishna. **And perhaps this is what he is saying: I am not making a vow like the vows of the wicked,** in which case he does not intend to take a vow. **Shmuel said:** It is referring to **one who said: Like the vows of the wicked I am hereby,** or: I accept **upon myself, or: From it.** If he says: **I am hereby,** he is referring to his acceptance **of naziriteship.** If he says: I accept **upon myself,** he is referring **to an offering.** If he says: **From it,** he means to restrict himself from a particular activity **through an oath.**


###### Nedarim 9a:3
[Nedarim 9a:3](https://torahapp.org/share/book/Nedarim/r/9a:3)

״הֲרֵינִי״ נְזִירוּת. דִּלְמָא הֲרֵינִי בְּתַעֲנִית קָאָמַר? אָמַר שְׁמוּאֵל: כְּשֶׁהָיָה נָזִיר עוֹבֵר לְפָנָיו.

**William Davidson Edition - English:**
The Gemara challenges this explanation: If he says: **I am hereby,** does he necessarily intend to accept **naziriteship? Perhaps he is saying: I am hereby** accepting upon myself **to fast. Shmuel said:** This is not a case where he simply said: I am hereby like the vows of the wicked; rather, it is a case **where a nazirite was passing in front of him,** and the meaning of his statement is understood based on that context.


###### Nedarim 9a:4
[Nedarim 9a:4](https://torahapp.org/share/book/Nedarim/r/9a:4)

(״עָלַי״ — בְּקׇרְבָּן) ״הֵימֶנּוּ״ — בִּשְׁבוּעָה. דִּלְמָא: ״הֵימֶנּוּ״ — דְּאָכֵילְנָא קָאָמַר! אָמַר רָבָא: דְּאָמַר ״הֵימֶנּוּ שֶׁלֹּא אוֹכַל״.

**William Davidson Edition - English:**
Shmuel had also stated that if he says: I accept **upon myself,** he is referring **to an offering,** and if he says: From it, he means to restrict himself by means of an oath. The Gemara asks: If he says: **From it,** does he necessarily mean to restrict himself **through an oath? Perhaps he is saying: I will eat from** this loaf, rather than: I will not eat from it. **Rava said:** The case is **where he said: I will not eat from it.**


###### Nedarim 9a:5
[Nedarim 9a:5](https://torahapp.org/share/book/Nedarim/r/9a:5)

אִי הָכִי מַאי לְמֵימְרָא? מַהוּ דְּתֵימָא: הָא לָא מַפֵּיק שְׁבוּעָה מִפּוּמֵּיהּ, קָא מַשְׁמַע לַן הָדֵין.

**William Davidson Edition - English:**
The Gemara asks: **If so,** he has explicitly clarified his intent, so **what** is the purpose **of stating** that this statement constitutes an oath? The Gemara answers: **Lest you say** that since **he did not utter** the term **oath from his mouth** the oath does not take effect, **this teaches us** that **this** is nevertheless considered a valid intimation of an oath.


###### Nedarim 9a:6
[Nedarim 9a:6](https://torahapp.org/share/book/Nedarim/r/9a:6)

״כְּנִדְרֵי כְשֵׁרִים״ — לֹא אָמַר כְּלוּם, ״כְּנִדְבוֹתָם״ — נָדַר וְכוּ׳. מַאן תַּנָּא דְּשָׁאנֵי לֵיהּ בֵּין נֶדֶר לִנְדָבָה? לֵימָא לָא רַבִּי מֵאִיר וְלָא רַבִּי יְהוּדָה!

**William Davidson Edition - English:**
§ It was taught in the mishna that if one states that he accepts an obligation upon himself **like the vows of the virtuous, he has not said anything.** However, if he says: **Like their gift offerings, he has vowed** with regard to becoming a nazirite and bringing an offering. The Gemara asks: **Who is the *tanna* according to whom** there is a **difference between a vow and a gift** offering? **Shall we say** that this is **not** the opinion of **Rabbi Meir and not** the opinion of **Rabbi Yehuda** either?


###### Nedarim 9a:7
[Nedarim 9a:7](https://torahapp.org/share/book/Nedarim/r/9a:7)

דְּתַנְיָא: ״טוֹב אֲשֶׁר לֹא תִדֹּר וְגוֹ׳״, טוֹב מִזֶּה וּמִזֶּה — שֶׁאֵינוֹ נוֹדֵר כׇּל עִיקָּר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: טוֹב מִזֶּה וּמִזֶּה נוֹדֵר וּמְשַׁלֵּם.

**William Davidson Edition - English:**
This is **as it is taught** in a *baraita* with regard to the verse **“Better that you should not vow,** than that you should vow and not pay” (Ecclesiastes 5:4), that **better than** both **this and that** is one **who does not take a vow at all.** This is **the statement of Rabbi Meir. Rabbi Yehuda says: Better than** both **this and that is one who vows and pays.** Consequently, Rabbi Meir advocates abstaining from all vows and Rabbi Yehuda advocates making vows and fulfilling them, but neither of them distinguishes between vows and gift offerings. The mishna, however, indicates that virtuous people do not make vows but do bring gift offerings.


###### Nedarim 9a:8
[Nedarim 9a:8](https://torahapp.org/share/book/Nedarim/r/9a:8)

אֲפִילּוּ תֵּימָא רַבִּי מֵאִיר,

**William Davidson Edition - English:**
The Gemara answers: **You** can **even say** that it is in accordance with the opinion of **Rabbi Meir.**