Mga Sanggunian sa Talmud para sa Mga Awit 119:106: Jerusalem Talmud Nedarim, Jerusalem Talmud Sanhedrin, Jerusalem Talmud Shevuot & Jerusalem Talmud Chagigah

HALAKHAH: “Four kinds of vows did the Sages dissolve,” etc. Do not the Sages permit all kinds of vows? It is written⁶Num. 30:2.: “Moses spoke to the heads of the tribes.” He referred the paragraph to the heads of the tribes that they should dissolve the people’s vows. Rav Jehudah in the name of Samuel⁷Num. 30:3. The same argument in the Babli, Ḥagigah 10a, in response to Mishnah 1:8: Dissolutions of vows “hang in the air” (have no biblical basis). This is the only argument accepted in the Babli.: “He shall not profane his word.” He cannot profane his word; this implies that others can profane his words. Who is that? That is the Sage who dissolves the vow. Ḥananiah the nephew of Rebbi Joshua said⁸Ps. 119:106. Also in the Babli, Ḥagigah 10a. In Nedarim 8a, the verse is interpreted to authorize vows to keep commandments of the Torah. In Sadducee theory (Damascus Document CD XVI 7–8), the consequence of such a vow is that the corresponding commandment cannot be broken even under extreme pain, which in pharisaic theory applies only to idolatry, incest and adultery, and murder., “I swore and I shall keep it.” Sometimes I keep it. Rebbi Joshua said⁹Ps. 95:11. Also in the Babli, Ḥagigah 10a., “What I swore in my rage:” In my rage I swore; I change my mind.

HALAKHAH: ³¹⁸Babli 110b, Tosephta 13:9–12.“The generation of the desert has no part in the World to Come,” and will not see the future, as it is said: in this desert they shall be terminated and there they will die. In this desert they shall be terminated, in this world, and there they will die, in the future; and so He says³¹⁹Ps. 95:11., what I swore in My rage, lest they come to My rest, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says, assemble for Me My lovely ones, who sealed My Covenant by a sacrifice. Rebbi Joshua said, I swore and I shall keep it³²⁰Ps. 119:106; cf. Eccl. rabba 10(23) ad10:20. In a more adequate context the verse is quoted in Hagigah 1:8.; sometimes I do not keep it. Ḥanania the son of Rebbi Joshua’s brother says, it is written: what I swore in My rage; I swore in My rage, I am changing My mind. It was stated: Rebbi Simeon ben Menassia says, about them it says assemble Me My lovely ones, who performed acts of love for Me³²¹In Jer. 2:1, the Exodus is described as an act of love of God.. The executors of My Covenant, who were extirpated by Me. By sacrifice, they elevated me and were sacrificed for My name. It was stated: Rebbi Joshua ben Qorḥa says, about these generations He says³²²Is. 35:10., those freed by the Eternal shall return. Rebbi says, these and those³²³The generation of the desert and the Ten Tribes (Mishnah 6). have part in the World to Come. What is the reason? ³²⁴Is. 27:13; cf. Eccl. rabba 1(20).It shall be on that day, a great ram’s horn will be blown, and those lost in the land of Assyria will come, these are the Ten Tribes, and those displaced in the land of Egypt, that is the generation of the desert. These and those will bow down before the Eternal on the Holy Mountain [and] in Jerusalem.

MISHNAH: If he swore not to observe a commandment but failed not to observe it, he is not liable^42,Babli 22b, 23b. In Nazir1:2 (Note 55) R. Ze`ira proclaims as undisputed what here and in the Babli is R. Joḥanan’s opinion. Since all future Jewish souls were present at Mount Sinai, he already has sworn to keep the precepts of the Torah. Therefore an oath to break Torah prohibitions is void. R. Joḥanan holds that if an oath is valid since it contains matters not involving Torah prohibitions it is valid in general since an oath is either valid or invalid. R. Simeon ben Laqish (and in the Mishnah, R. Simeon ben Ioḥai) hold that oaths can be partially invalid; the parts infringing on Torah precepts are always void (Babli 33b).<sup>92</sup>Since the oath is void, he is prevented from sacrificing if it was unintentional. If it was intentional he can be prosecuted for a vain oath, forbidden in the Ten Commandments.; to observe a commandment and did not observe it, he is not liable<sup>93</sup>The oath to keep the commandments is valid (Ps.119:107); why does breaking this valid oath not imply liability for a sacrifice or criminal prosecution?, though it would have been logical that he should be liable, the words of Rebbi Jehudah ben Bathyra. Rebbi Jehudah ben Bathyra said, since he is liable for a permitted purpose, for which he is not sworn to from Mount Sinai, is it not logical that he should be liable about a commandment to which he is sworn from Mount Sinai<sup>42</sup>Babli 22b, 23b. In Nazir1:2 (Note 55) R. Ze`ira proclaims as undisputed what here and in the Babli is R. Joḥanan’s opinion. Since all future Jewish souls were present at Mount Sinai, he already has sworn to keep the precepts of the Torah. Therefore an oath to break Torah prohibitions is void. R. Joḥanan holds that if an oath is valid since it contains matters not involving Torah prohibitions it is valid in general since an oath is either valid or invalid. R. Simeon ben Laqish (and in the Mishnah, R. Simeon ben Ioḥai) hold that oaths can be partially invalid; the parts infringing on Torah precepts are always void (Babli 33b).? They said to him, no. What you say about an oath for permitted purpose where He made “no” equal to “yes”, can you say that about an oath concerning a commandment, where He did not make “no” equal to “yes”? Since one who swears not to observe a commandment but failed not to observe it, is not liable⁹⁴In matters not involving biblical precepts, an oath is valid whether formulated in the positive or negative. But for biblical precepts King David already did decide that one may swear to keep them (Ps.119:106); only oaths to break commandments are intrinsically void..