tag:blogger.com,1999:blog-36647723.post4818486790555969535..comments2023-09-09T00:30:46.617-07:00Comments on Hearos (Insights) on Daf Yomi: נדרים ס"ה - המודר הנאה מחבירו אין מתירין לו אלא בפניוAvi Lebowitzhttp://www.blogger.com/profile/10757679478618591719noreply@blogger.comBlogger1125tag:blogger.com,1999:blog-36647723.post-15239340697453141332008-02-24T10:03:00.000-08:002008-02-24T10:03:00.000-08:00i disagree with your interpretation of the Ran. i ...i disagree with your interpretation of the Ran. i think it is clear from the Ran that he learns the sevara of "busha" like the rosh, that it is a way of detering him from being sho'el on his neder by being to embarrased to go back on his promise. The issue of requiring permission is a new statement that the Ran quotes in the name of Rabbeinu Tam, meaning that his knowledge is not sufficient becasue anything which is for his benefit requires permission. I think this is clear from the Ran who says that based on the sevara of "busha" it is not sufficient to notify him "because anytime it is not in his presence there is no busha" - if you are correct, the Ran should have said that notifying isn't sufficient because you need actual permission.<BR/>Now, regarding the aspect of trying to be mevayesh him to deter him from going back on his vow, seems to indicate that we encourage a person to follow through on his vow. This seems to contradict R' Nosson who says "והמקיימו כאילו הקריב עליה קרבן" which implies that we prefer he is matir the neder rather than keeping it? The answer is probably that when one makes a pledge to someone else for their benefit then we want him to keep his promise, and R' nosson only applies when it is bein adam l'makom.Avi Lebowitzhttps://www.blogger.com/profile/10757679478618591719noreply@blogger.com