נדרים ג׳:א׳ - ג׳:ב׳

ארבעה נדרים (vows intended for urging to buy/sell or while bargaining; vows made dependent upon an impossibility/an exaggeration; vows made in error; vows made on conditions unavoidably fulfilled/under compulsion) – all of them will be explained further on.

קונם שאני פוחת לך מן מסלע – KONAM this loaf of bread if I [pay] less to you than a Sela. And a SELA is four Denarim.

על השקל – it is one-half of a SELA.

שניהם רוצים בשלשה דינרים – but it was not in their hearts for the sake of a vow, but rather, the seller vowed to urge/encourage the purchaser that he should increase they money, and similarly, the purchaser, in order that the seller should lessen the cost of the purchase, therefore, it was not a vow. But even though that matters that are in the heart are not matters, where a matter can be proven like here, for such is the manner of all sellers and purchasers to do this, we follow after the things that are in the heart.

ר"א בן יעקב אומר אף כל הרוצה להדיר את חבירו כו' – The Gemara (Tractate Nedarim 23b) that our Mishnah is deficient and should be read as follows: A person who wants that his fellow should eat with him but refuses him and forces him to take a vow, it is the vow intended for urging to buy/sell. And the person that wants that he will not vows will not be fulfilled all year will stand up on Rosh Hashanah and state, “every vow that I will someday make is nullified.” And that he will stand up on Rosh Hashanah is not exact, but rather, the same law applies at every time that he wishes and for every time that he establishes.

ובלבד שיהיה זכור – from the condition at the time of the vow, and his mind/intention is upon the condition that it will be fulfilled, then the vow is nullified. But if he is not reminded of the condition at the time of the vow and not at an interval equivalent to the time of speaking (i.e., the amount of time it takes to say in Hebrew, “Greetings to you, my teacher and rabbi”), from the time that he made the vow, the vow exists/endures. But it is not necessary to state that if he is reminded from the condition at the time of the vow and it is his intention that the condition will be nullified and vow existent, for it is clear that the vow exists. But the laws of oaths and vows are equivalent in this law. And the Halakha is according to Rabbi Eliezer ben Yaakov.

נדרי הבאי – exaggeration and additional speech, but he himself knows that it was not the case.

קונם אם לא ראיתי – KONAM upon me this loaf of bread if I did no see, etc. (i.e., a snake as s big as the beam of an olive press).

נדרי שגגות – he said, KONAM upon me this loaf of bread.

אם אכלתי אם שתיתי ונזכר שאכל ושתה – and at the time of the vow he thought that he did not eat and did not drink, it would not be a vow.

קונם שאיני אוכלך לך ואיני שותה, ושכח ואכל ושתה – that at the time that the vow takes place which is at the time of eating and/or drinking, he forgot the vow, it is permitted/annulled, as we derive it from an oath as it is written (Leviticus 5:4): “[Or when a person uttes an oath to bad or good purpose –] whatever a man may utter in an oath – [and though he has known it, the fact has escaped him, but later he realizes his guilt in any of these matters -]” that we require that he will be a man at the time when the oath takes place upon him, meaning to say, that he will be mindful from the oath, and the same law applies with regard to a vow.

קונם אשתי נהנית לי שגנבה את כיסו – these are vows made in error, for since it became known that she did not steal from him, it is found that there was no vow.

אלו ואלו מותרין – for a vow that was partially permitted is completely permitted, for he does not want that his vow would take place, but rather, similar to that he made the vow, and since part of it was in made inadvertently in error, all of it is nullified.