Nedarim

MISHNAH. IF ONE VIEWS BY HEREM,  AND THEN SAYS, 'I VOWED ONLY BY A FISHING NET',  BY KORBAN, AND THEN SAYS, I VOWED ONLY BY ROYAL GIFTS',  [IF HE SAYS] BEHOLD! [I MYSELF] 'AZMI BE A KORBAN',  AND THEN STATES. 'I VOWED ONLY BY THE EZEM [BONE] WHICH I KEEP FOR THE PURPOSE OF VOWING';  [IF ONE SAYS,] 'KONAM BE ANY BENEFIT MY WIFE HAS OF ME, AND THEN DECLARES, I SPOKE ONLY OF MY FIRST WIFE, WHOM I HAVE DIVORCED (IF NONE OF THESE [VOWS] DO THEY REQUIRE TO SEEK ABSOLUTION.  BUT IF A REQUEST FOR ABSOLUTION IS PREFERRED, THEY ARE PUNISHED AND TREATED STRICTLY: THIS IS THE VIEW OF R. MEIR, BUT THE SAGES SAY: THEY ARE GIVEN AN OPENING [FOR REGRET] (IN OTHER GROUNDS.  AND THEY ARE ADMONISHED SO THAT THEY DO NOT TREAT VOWS WITH LEVITY. GEMARA. This is self-contradictory: You say, OF NONE OF THESE VOWS DO THEY REQUIRE TO SEEK ABSOLUTION; and then you continue: IF A REQUEST FOR ABSOLUTION IS PREFERRED, THEY ARE PUNISHED AND TREATED STRICTLY?  — Said Rab Judah, This is its meaning; OF NONE OF THESE VOWS DO THEY REQUIRE TO SEEK ABSOLUTION. This applies however only to a scholar;  and when 'am ha-arez  applies for absolution, he is punished and treated strictly. Now 'TREATED STRICTLY' is well: it means that we do not suggest an opening for regret.  But how are they punished? — As it was taught: If one vowed neziroth and then violated his vow: his case is not examined unless he observes his vow for the full period that he had violated it: this is the view of R. Judah. R. Jose said: This applies only to short neziroth [i.e., thirty days]; but in the case of a long period of neziroth, thirty days are sufficient.  R. Joseph said: Since the Rabbis have decreed, his case is not to be examined, if a Beth din  does attend to it [before time], it does not act right [and must be reprimanded]. R. Aha b. Jacob said: It is banned. BUT THE SAGES SAY: THEY ARE GIVEN AN OPENING [FOR] REGRET etc. It was taught: Never make a practice of vowing, for ultimately you will trespass in the matter of oaths,  and do not frequent an 'am ha-arez, for eventually he will give you tebalim;  and do not associate with a priest, an 'am ha-arez, for ultimately he will give you terumah to eat;  and do not converse much with women, as this will ultimately lead you to unchastity.  R. Aha of the school of  R. Josiah said: He who gazes at a woman eventually comes to sin, and he who looks even at a woman's heel will beget degenerate children. R. Joseph said: This applies even to one's own wife when she is a niddah.  R. Simeon b. Lakish said: 'Heel' that is stated means the unclean part, which is directly opposite the heel. It was taught: [And Moses said unto the people, fear not: for God is come to prove you,] that his fear may be before your faces:  By this is meant shamefacedness; that ye sin not  — this teaches that shamefacedness leads to fear of sin: hence it was said  that it is a good sign if a man is shamefaced.  Others say: No man who experiences shame  will easily sin; and he who is not shamefaced — it is certain that his ancestors were not present at Mount Sinai. R. Johanan b. Dahabai said: The Ministering Angels told me four things: People are born lame because they [sc. their parents] overturned their table [i.e., practised unnatural cohabitation]; dumb, because they kiss 'that place'; deaf, because they converse during cohabitation; blind, because they look at 'that place'. But this contradicts the following: Imma Shalom  was asked: Why are