Talmud su Proverbi 20:25

It was stated⁸²As the Mishnah said, since the “wicked” are impulsive people who swear on every occasion, he is considered not only to have vowed but also to have sworn that he will not eat the grapes.: “As to their free-will offerings, he did not say anything.” Does that mean that the wicked give free-will offerings⁸³The formulation seems to imply that free-will offerings of the wicked do exist; otherwise how could one speak about them?? Since he gave a free-will offering, he is not wicked. The Mishnah follows Rebbi Jehudah, since it was stated in the name of Rebbi Jehudah⁸⁴Eccl. 5:4. In all parallel sources, the attributions are switched between R. Jehudah and R. Meїr [Eccl. rabba5(2) a Yerushalmi source; Babli Nedarim 9a, Ḥulin 2a, Tosephta Ḥulin2:17]. Eccl. rabba 5(2) is a shortened parallel to the entire paragraph. There, and in Lev. rabba 16(5), the next verse, “do not let your mouth make your flesh sin” is referred to people who pledge money for charity but do not redeem their pledges.: “It is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should not make a vow at all. Rebbi Meїr says, “it is better that you should not make a vow than that you make a vow but do not pay,” better in any case is that you should make a vow and pay. And so it says⁸⁵Ps. 76:12., “make vows and pay to your God.” How does one handle a free-will offering? He brings his sheep to the Temple courtyard and says, that one is an elevation offering⁸⁶In this way he is sure to have taken on an open-ended financial obligation.. Rebbi Abin said, Rebbi Jehudah⁸⁷In the Babli, 22a, this is attributed to R. Yannai, in connection with his interpretation of Prov. 20:25, and is rejected in practice. used to open a door⁸⁸This refers to the topic of Chapter Nine. While it is written that the maker of a vow shall not profane his word, it is rabbinic tradition (contested by Samaritans, Karaites, and probably Sadducees) that while he cannot profane his word, the “heads of the tribes” addressed in Num. 30, and in their stead one ordained rabbi or a court of three lay people, can free a person from the obligations of his vow. But such a ruling depends on the person making the vow repenting it. An argument which induces such repentance is called “door of regret”, פֶּתַח חֲרָטָה, or simply “door”.: If you had known that one who makes a vow is called wicked, would you have vowed? Rebbi Yannai said, “it is a trap for a human to call ‘sanctified’ and afterwards to check out the vows,⁸⁹Prov. 20:25.” if one started to make vows, his account book⁹⁰Greek πίναξ, cf. Soṭah Chapter 9, Note 220. is opened. Another explanation: “it is a trap for a human to call ‘sanctified’ and to be late to check out the vows,” if a person is in arrears with his vows, his account book is opened. It happened to one who said, I undertake to bring an elevation offering and he tarried to bring it. His ship sank at sea⁹¹In Eccl. rabba 5(2), the man perished in his ship..