Nedarim 2: Intention Matters: A Substitue Vow is Still a Vow

As a woman who chants Kol Nidre every erev Yom Kippur, it is wonderful to delve into the language of Nedarim.  Years ago I translated and wrote down the meaning of each type of promise so that I could conjure up those meanings as I chant.  However, 'consecrations made for the Temple' held little emotional resonance for me.  Instead, I have created an image or idea to accompany each word in the Kol Nidre contract.  When I think of 'consecrations made for the Temple', for example, I might think about the good intentions I carried with me to shul, but upon arriving, I forgot those intentions and instead focused on less charitable thoughts.  Nedarim is already helping me to clarify my understandings of Kol Nidre.

In modern times, we might make a vow or an oath or another declaration.  We make a promise, and we don't think too much about the consequences.  We don't truly make promises to G-d most of the time.  We just promise.  And then, if we don't follow through, well, we don't follow through.  This new Masechet, Nedarim, is devoted to better understanding the particularities of the promises that we make to G-d.  It begins with a Mishna teaching us about the functional differences between making vows or oaths or other promises to G-d.

We learn that if one intends to make a vow but uses slightly inappropriate wording, it is referred to as a "substitute".  S/he will be held to that vow.  Substitute dedications are like dedications, substitute oaths are like oaths, and substitute nazirite vows are like nazirite vows.  Likewise, when a person states that they will not eat the food of another person; that they are distanced or separated or avowed from that person, their words hold.  When a person says that they are ostracized from another person, Rabbi Akiva is more stringent and wishes to consider those words as a vow, too.

How do we know when a vow has been enacted? Each category or promise is denoted through different language and intention.  Some gleanings from our first daf:

• Vows - Nedarim: Promises to forbid something from personal use - an object or an activity; similar to consecration but something that is truly consecrated is determined by Torah law and not decided by individuals.  Vows can override mitzvot.

• Oaths - Shevuot: Promises to forbid something from personal use; oaths do not override obligations to perform mitzvot.

• Dedications - Charamim: Items that are consecrated for use in the Temple or by priests; can also be the same as other vows

• Nazirite vows - Nazirut: The moment that one declares oneself a nazir, the vows of nazirut take effect.

The Gemara wonders why the the Mishna is ordered as it is.  Why not discuss principles before giving examples?  The remainder of daf is a list of different Mishnayot that refer to examples before referring to a principle.  

It seems that the rabbis are referring to the specific language that should be used to enact each different category of commitment.  And thus the intention to vow, even if the words are closer to those of an oath, determines that one's promise is in fact a vow and not an oath.