Explanation: The Seifa is R. Eliezer b'Ribi Tzadok, who says that Stam Cherem in Galil forbids, because they do not recognize Chermei Kohanim;

Inference: If they would recognize them, they would be permitted, for we are lenient about a Safek.

This is why Stam Cherem in Yehudah is permitted, for they recognize both of them.

Assertion: Also Stam Terumah in Yehudah, according to R. Eliezer b'Ribi Tzadok, is permitted.

Implied question: Why did R. Yehudah discuss Terumah, and R. Eliezer discussed Cherem?

Answer: It is not only like this. They could have argued about Terumah itself, or Cherem itself;

Rather, he (R. Yehudah) taught what he heard from his Rebbi, and he (R. Eliezer) taught what he heard from his Rebbi.

Implied question: Based on this, when we asked above who holds that one does not enter himself into a Safek, we could have said that it is R. Eliezer b'Ribi Tzadok!

Answer: We prefer to say that it is R. Yehudah, for he said so about Nezirus itself.

Gemara: Regarding the Halachah.

Explanation: We hold that we are stringent about Stam Nedarim, like our Stam Mishnah.

Gemara: But for a big Nezirus.

Explanation: I.e. it is more than 30 days.

Suggestion: This that we said Ein Nizkakin Lo means that we do not pursue him to get him to ask to permit his vow;

Even though we pursue one who did not transgress his vow [to permit it], for one who fulfills it is called a sinner, like we say below (22a), that one who fulfills his vow is as if he [built a Bamah, when this is forbidden, and] offered a Korban on it. (Here is different, for he transgressed it.)

Suggestion (cont.): However, if he comes by himself to permit it, we permit him!

Rejection: This is wrong. Rather, a Beis Din that accedes [to permit him] did improperly.

Ruling: We hold like Rabanan of our Mishnah, who say that for these Nedarim, we do not punish him, and we are Pose'ach for them also with regret, like I explained in our Mishnah;

This refers to these Nedarim. However, for Nedarim mid'Oraisa, granted, we are Pose'ach for them also with regret, like we hold below (22a), that the Halachah is, we are Pose'ach with regret...

However, if someone transgressed them, and comes to ask, we do not accede to [permit] him until he conducts Isur [for as long as he transgressed them].

If a Chacham accedes to him before this, we excommunicate him (the Chacham).

The same applies to [a Chacham] who did not make for him a Pesach from elsewhere regarding these vows, rather, he taught him that they are permitted. We excommunicate him, for he did improperly. The Ramban said so.

Ruling: The French Tosafists wrote that a case occurred in which one vowed from all Peros in the world except for grain, and he transgressed it, and came to ask the Rav [to permit it];

The Rav acceded immediately and permitted him. He did not obligate him to conduct Isur for as many days as he conducted Heter.

The Rav claimed that even though it is a Torah Neder, and even Rabanan obligate him to conduct Isur...

Even so, if you prolong the Isur, you cause him to sin, for he vowed something that he cannot fulfill.

Also, if he will not benefit from other Peros, his strength will wane, and he will not be able to engage in Avodas Hash-m. Therefore, he permitted him immediately;

However, he was stringent on him, since he transgressed his vow, not to permit him through regret, rather, via a Pesach.

Gemara: Do not make Nedarim regularly, for in the end you will transgress Shevu'os.

Explanation: They are more stringent, for it is written about Shevu'os "Lo Yenakeh."

Gemara: To feed to you Tamei Terumah.

Explanation: This warns even a Kohen not to frequent an ignoramus Kohen.

Gemara: And with his wife when she is Nidah.

Explanation: Even Ishto Nidah, that there is a time when she is permitted to him.

Gemara: This teaches that shame leads to fear of sin.

Explanation: "Al Pneichem" implies shame, and it is written afterwards "lest you sin."

Gemara: His ancestors did not stand on Har Sinai.

Explanation: [The Torah] gave the reason for Ma'amad Har Sinai, "so that fear of Him will be on your faces", and it says "Es Asher Yeshno Po ha'Yom v'Es Asher Yeshno Po" - one who does not have shame is not from their seed.

Gemara: They reverse their tables.

Explanation: Because he deviated with the thigh, [the child] is stricken in the thigh.

Gemara: Deaf.

Explanation: They do not hear and do not speak.

Gemara: They talk at the time of Bi'ah.

Explanation: It turns out that they sin through speech and hearing.

Gemara: Not at the beginning of the night.

Explanation: And also at the end of the night, women go in the market, and he [might] put his mind on them.

Gemara: And when he tells.

Explanation: When he has relations.

Gemara: He uncovers a Tefach and covers a Tefach.

Explanation: In Brachos (23b) we say that they permitted a man to expose himself two Tefachim [in front] to urinate. He exposes one of those two Tefachim, and covers a Tefach. I.e. the second Tefach remains covered.

Gemara: Like one that a Shed (demon) forced him.

Explanation: He rushed, like a man who is distracted due to a demon that forces him.

Inference: He talked (told this to his wife) at the time of relations!

Gemara: This refers to matters of Bi'ah.

Explanation: This is permitted, in order to appease her.

Gemara: They are distinguished like angels.

Explanation: They are distinguish and separated from other people like angels.

This is like we say in the Hagadah - this teaches that Yisrael were distinguished there. I.e. they were a separate nation, and did not mix with the Egyptians.

Gemara: The Torah permitted you.

Explanation: It is written "Ki Yikach Ish Ishah" - she is acquired to him to do all his desire with her. The Ramban (Hilchos Isurei Bi'ah 21:9) wrote 'as long as he does not waste his seed.'

Gemara: Why is this different than fish?

Explanation: A fish, he may roast it or cook it, as he desires.

Gemara: One may not drink this cup.

Explanation: At the time he has Bi'ah with his wife, he may not put his eyes (desire) on another woman, even if [also the other] is his wife.

Gemara: "Those who rebel and sin against Me" - these the children of nine Midos.

Explanation: Due to an aspect of sin in their formation, they rebel and sin.

Gemara: Children of fear.

Explanation: This is an expression of fear. He instills fear on his wife so she will have Bi'ah with him, Bal Korchah (against her will). Amidst this, the children are improper, because he acted improperly;

This is like we expound in Eruvin (100b) "v'Atz b'Raglatim Chotei" (Mishlei 19:2).

Gemara: Children of one who is forced.

Explanation: This is worse than children of fear. Children of fear, she was not truly forced. Anusah is when he totally forced her. Because these two are close to each other, they are counted like one.

Support: R. Levi said nine Midos, and you find 10! (Rather, we must say that two of them are counted like one.)

Gemara: Children of one who is hated.

Explanation: He hates her, and amidst this, he puts his mind on another woman.

Gemara: Children of one who is excommunicated.

Explanation: He has Bi'ah with her when he is in Niduy.

Gemara: Children of a switch.

Explanation: He has Bi'ah with one of his wives, and he thinks that it is a different wife of his.

Gemara: Children of quarrel.

Explanation: Even though he does not hate her, but at the time he had a quarrel with her.

Gemara: Children of intoxication.

Explanation: In inebriety, he does not put his mind on his wife.

Gemara: Children of one who is divorced in the heart.

Explanation: He resolved in his heart to divorce her.

Gemara: Children of a mixture.

Explanation: Several men had Bi'ah with her.

Gemara: Children of a brazen woman.

Explanation: She is brazen to verbally demand Bi'ah.

Gemara: Any man whose wife demands [to have Bi'ah with him].

Explanation: Like Leah, who went out in front of Yakov and told him "to me you will come", and Yisachar came from her - "umi'Bnei Yisachar Yod'ei Vinah l'Itim" (Divrei ha'Yamim I, 12:33).

Gemara: She appeases him.

Explanation: She entices him with words of desire and appeasement, like Leah, who told Yakov only to veer to her tent, but she did not demand [Bi'ah with] him verbally.

Mishnah: Chachamim permitted four vows

Explanation: The Gemara explains that they are permitted automatically, without Heter of a Chacham.

Mishnah: Vows of persuasion.

Explanation: He vowed only in order to urge his friend not to be stubborn, like it explains.

Mishnah: Vows of exaggeration.

Explanation: A vow that is not anything. The Targum of "Shamir v'Shayis" is 'Havai u'Vor.'

Mishnah: Konam, that I will not [sell] to you for less.

Explanation: Its money is Konam to me if I sell it for less than a Sela, which is four Dinarim.

Mishnah: Konam, that I will not add for you over a Shekel.

Explanation: The sale item is Konam to me if I buy it for more than a Shekel, which is two Dinarim.