meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Bavli/Seder Nashim/Nedarim/English/Sefaria Community Translation.txt"}
text: Nedarim
  נדרים
  Sefaria Community Translation
  
  
  Nedarim
  
  
  
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  All colloquial terms for vows [Nedarim] are the same as vows;
  those for devotions [Charamim] are the same as devotions; those for oaths [Shvu'ot] are the same as oaths; those for Nazarite [vows] are the same as Nazarite [vows]. 
  One who says to one's peer "I am forbidden by vow from you"; "I am separated from you"; "I am distanced from you"; "I may not eat yours"; "I may not taste yours" - [the object of his vow] is forbidden.
  "I am excommunicated from you" - Rabbi Akiva was inclined to be stringent. 
  
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  Shmuel says: The law of the land is the law.
  
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  What does King David in Kohelet mean that A city is like a Man?
  
  
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  Rabbi Yochanan says The Holy One, blessed be he, does not rest his divine presence except on a person who is might, wealthy, wise, and humble. And all of these [we learn] from Moses.
  
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     There is a story about one of Rabbi Avika's students who became sick. The sages did not come to visit him. Rabbi Akiva came in to visit him, and because he showed him respect and sat in front of him, the student lived. He told him Rabbi, you made me live. Rabbi Akiva left and taught, "He who does not visit the sick is as one who spills blood".
  Rav Dimi said about this: "He who visits the sick makes him live, and he who does not visit the sick causes him to die". Why is that? Is it that he who visits the sick prays for mercy for them to live, and he who doesn't prays for mercy for them to die? Don't think that. The reason is he who does not visit the sick does not pray for mercy for them, not to live and not to die.
  Raba Yoma before he became sick told them [his students] "Don't tell anybody because it is bad luck". Afterwards he told them "Go and announced it in the market". 
    
      What will he get in this life? Psalms 41:3, "G-d will keep him and make him live, and be happy in the land, and not give his soul to his enemies".
  "G-d will keep him" from the evil inclination [yetzer hara] and "make him live" without suffering and "be happy in the land", that will cause everybody to respect him, "and not give his soul to his enemies", that he will have friends like Na'aman who caused leprosy to be healed, and not friends like Rohoboam who caused his kingdom to be divided.
  We learned that Rabbi Shimon ben Elazar said "If kids tell you to construct and the elderly tell you to destroy, listen to the elderly and not to the children For even when kids try to construct, they destroy. When the elderly destroy, it is still constructive. And an example of that (I Kings 12:21), Rohoboam son of Solomon.
  
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  There was a man, who had a son who would steal bundles of flax. He [the man] took an oath that his son would not derive benefit from his [the man's] possessions. They said to him: And if your grandson will be a scholar, what shall happen then? He said to them: Then he should take possession [of the estate] to give it to his son. What is the halacha?
  The Pubedithans said: He takes possession to give; and anyone to takes possession to give has not taken possession.
  And Rav Nahman said: He has taken possession; for when one takes the scarf he has taken possession, and it is to give!
  Rav Ashi said: But who told you that if he can't keep the scarf? [i.e. it is an effective transfer] and also, one takes possession of the scarf to give, but takes immediately [and gives possession immediately]! In this case, these assets, when will he take possession of them? By the time the grandson, the scholar, has taken possession, the scarf has returned to its owner [i.e. the act of transfer has long since ended].
  
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     If he said 'Konam, I'll not taste anything that entered a pot', he may not eat anything cooked in a pot.
  
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   A spring belongs to the residents of the city, so if it comes to their lives against the lives of others, their lives come first, before the lives of others.  If they must choose between their own animals and the animals of others, their own animals come first, before the animals of others.  If they must choose between their own laundering and the laundering of others, their own laundering comes first, before the laundering of others If, however, they must choose between the lives of others and their own laundering, the lives of others come first, before their own laundering.  However, Rabbi Yosei says 
  that their own laundering comes first, before the lives of others.