Rujukan Talmud untuk Amsal 12:18: Jerusalem Talmud Nedarim, Jerusalem Talmud Terumot & Jerusalem Talmud Avodah Zarah

Rebbi Simeon ben Laqish provided an opening: If you had known that one who makes a vow is as if he put a neck-iron¹⁹Cf. Berakhot 7:5, Note 116. on his neck, would you have made the vow? It is as if a gang of prisoners²⁰Reading with Jastrow and Krauss קֻסְטוֹדִייָה for קֻסְטוֹרִייָה, Latin custodia “watch, guard; gang of prisoners”. was passing by, he saw that there was one unused neck-iron and put his head into it! “To bind a prohibition onto himself²¹Num. 30:3.”, as you say²²Jer. 40:1., “he was bound with chains.” Rebbi Jonathan²³In the Babli, 22a, R. Nathan. provided an opening: If you had known that one who makes a vow is like one who builds an idolatrous altar and one who continues in it is like one who sacrifices there, would you have made the vow? That is difficult to understand. Idolatry is a capital crime but vows are a simple prohibition; how can you say that? You have only what Rebbi Yannai said, one who listens to his urges is as if he worshipped idols. Rebbi Isaac provided an opening: If you had known that one who makes a vow is like one who takes a sword and sticks it in his heart, would you have made the vow? “Some talk bluntly like sword piercings.²⁴Prov. 12:18.” Rebbi Ḥanina from Sepphoris in the name of Rebbi Phineas: It does not say “piercing” but “sword piercings”. For example, one who made a vow not to eat a loaf. Woe if he eats, woe if he does not eat. If he eats he transgresses his vow. If he does not eat he sins against himself²⁵Since a person who mortifies himself is called a sinner, Sifry Num.30, Nazir 1:5 (51c, 1. 58).. What can he do? He goes to a Sage who will dissolve his vow, “but the speech of Sages is healing²⁴Prov. 12:18.. Rebbi Eudaimon in the name of Rebbi Isaac: Is it not enough what the Torah forbade you that you want to forbid other things for yourself? “To forbid a prohibition²¹Num. 30:3.”.

It was stated⁸⁹The main tannaїtic source is Sifra Wayyiqra דבורא דחובה פרשה ט. The argument is discussed in Babli Ševu‘ot 26b.: “With his lips but not in his mind.” I could think that I exclude him who decides in his mind, the verse says (Lev. 5:4): “To articulate⁹⁰The verse reads: “Or a person who might swear to articulate with his lips for bad or good, about all a man might articulate in an oath, when he forgot and then remembered about any of these.” Since articulate is used twice in the same verse it is assumed that the second mention is not identical with the first. Since the first mentions lips, the second cannot speak about the same situation. {Biblical dictionaries tend to define בטא as “speaking hastily” on basis of Prov. 12:18. However, as Rashi points out, the context requires:
(17) “He who breathes trust will tell the truth
but a false witness trickery.
(18) There is one who articulates like sword thrusts
but the tongue of the Sages is healing.”
The chiastic arrangement of the verses shows that they form a unit. Therefore, the rabbinic use of the word as “carefully articulated” is borne out by biblical usage. Cf. also Arabic بطو “to be slow-going.”}”. But Samuel said, he who decides in his mind is not obliged until he pronounces with his lips. But did we not state: “(Ex. 35:5) Everyone who volunteers in his mind⁹¹The verse is quoted incorrectly (it must be לבו not לב). The verse speaks of voluntary gifts for the Tabernacle; explicit pledges are never mentioned there.,” that is he who decides in his mind. You say, that is he who decides in his mind, but maybe that is he who pronounces with his lips? When he says (Deut. 23:24): “What comes out from your lips you have to keep⁹²“What comes out from your lips you have to keep as you made a vow of a voluntary gift to the Eternal your God, as you pronounced with your mouth.” A voluntary gift here is a sacrifice; the verse insists that such a vow is valid only if pronounced.,” that speaks about him who pronounces with his lips. Therefore, how can I confirm “every one who volunteers in his mind?” That is he who decides in his mind. What Samuel said refers to a sacrifice.

²³²Found in the same sources as the preceding paragraph, Note 227.“When he was leaving Akzib there came a person to ask about his vow²³³Which according to Pharisaic tradition can be dissolved by an ordained rabbi; cf. Introduction to Tractate Nedarim, p. 422; Nedarim3:1 Note 7.. He asked his travel companion, would you say that we drank a quartarius²³⁴About 135 ml. of Italian wine? He said to him, yes. He told the person who asked, walk with us until we dissipate our wine. When they came to the Tyrian Ladder²³⁵Modern Rosh Hanniqra on the Lebanese border. Rabban Gamliel dismounted, covered himself²³⁶Wrapped himself in his toga., sat down, and dissolved his vow. From his words we learned that a quartarius of wine intoxicates and that travelling dissipates the wine. Also that one does not ask about vows and gives no instruction after drinking wine²³⁷For priests officiating in the Temple this is a biblical prohibition, Lev. 10:9–10.. Also one does not dissolve vows while walking but covered and sitting.” Rebbi Joḥanan said, so he opened for him: Some blurt out unthinkingly like sword piercing²³⁸Prov. 12:18. etc. For example, one who made a vow not [to eat] a loaf. Woe if he eats, woe if he does not eat. If he eats he violates his vow. If he does not eat he sins against himself²³⁹The nazir who vows to abstain from wine at the end of his period of abstinence has to bring a purification offering usually reserved for sinners. His sin is that he voluntarily deprived himself of permitted enjoyments; cf. Nedarim1:1 Note 95, Qiddušin4:12 Note 272.. What should he do? He should go to the Sages who will dissolve his vow as is written, but the sayings of the Sages are healing.