And these are the vows that he annuls [The gemara explains that vows and oaths are intended; for in the language of the sages oaths are included in vows.]: things which entail affliction, viz.: "If I bathe" and if "I shall no bathe,"; "If I adorn myself," and if "I shall not adorn myself." [i.e., "The pleasure of bathing is forbidden to me forever if I bathe today" — this is a vow. "Shevuah, that I shall not bathe" — this is an oath. And, similarly, "if I adorn myself," viz.: "The pleasure of adornment is forbidden to me forever if I adorn myself today." "and if "I shall not adorn myself,'" viz.: Shevuah, that I shall not adorn myself."] R. Yossi said: These are not vows of affliction. [R. Yossi differs with the first tanna only in respect to vows alone, saying that "The pleasure of bathing is forbidden to me forever if I bathe today" is not a vow of affliction; for it is possible for her not to bathe today and the pleasure of bathing not be forbidden to her forever. And a one-day abstinence from bathing is not considered affliction, for a one-day foulness is not considered foulness. The halachah is not in accordance with R. Yossi. And both the father and the husband annul vows of affliction, it being written (Numbers 30:17): "between a man and his wife, between a father and his daughter." The father is hereby being likened to the husband. Just as the husband annuls only vows of affliction, the father, too, annuls only vows of affliction. And Rambam rules that the father can annul all vows and oaths, even those which are not of affliction, viz. (Ibid. 30:6): "all of her vows and her bonds."]
Bartenura on Mishnah Nedarim
ואלו נדרים – In the Gemara (Tractate Nedarim 80b) it explains that vows and oaths are taught, that in the language of the Sages, oaths are within the category of vows.
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English Explanation of Mishnah Nedarim
Introduction
Numbers 30:14 states, “Every vow and every sworn obligation of self-denial may be upheld by her husband or annulled by her husband.” From this verse the rabbis conclude that only vows which are of “self-denial” can be annulled. Furthermore, vs. 17 states, “These are the laws that the Lord commanded Moses between a man and his wife.” From this verse the rabbis learned that even if the vow is not one of self-denial, if it involves an issue between the woman and her husband, the man may annul the vow. This chapter discusses these issues.
We should note that by placing these limits on her vows, the rabbis limit the power the husband has over his wife. She has the ability to vow without his interference; only those things that will come in between their marriage or cause her to be denied something are subject to his approval.
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Bartenura on Mishnah Nedarim
אם ארחץ ואם לא ארחץ – this is what it said: “the benefit of washing is forbidden upon me forever if I shall wash today,” behold this is a vow. “If I shall not wash, an oath that I shall not wash,” behold this is an oath. And similarly, “if I shall adorn myself, the benefit of adorning/dressing is forbidden upon me forever if I adorn myself today,” “if I don’t adorn myself,” is an oath that I will not adorn myself.
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English Explanation of Mishnah Nedarim
And these are the vows which he can annul: vows which involve self-denial. [For instance:] “If I bathe” or “If I do not bathe;” “If I adorn myself,” or, “If I do not adorn myself.” Rabbi Yose says: these are not vows of self-denial. If the woman vows, “A certain something shall be konam (forbidden) to me if I bathe, but if I don’t bathe it shall be permitted to me,” the husband can annul her vow because not bathing or not adorning oneself is considered self-denial. Another interpretation of this mishnah is that the woman says, “Bathing is forbidden to me forever if I bathe today” or “A shevuah that I shall not bathe”. Again, since these are examples of self-denial the husband may annul the vow. Rabbi Yose does not believe that these are vows of self-denial. Rabbi Yose’s definition of vows self-denial will be brought up in the next mishnah.
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Bartenura on Mishnah Nedarim
אמר ר"י אין אלו נדרי עינוי נפש (vows referring to privation of the necessities of life) – regarding the vow alone Rabbi Yossi disputes the first Tanna/teacher, and [when he] states that the benefit of washing is forbidden upon me if I shall wash today,” this is not a vow of privation of the necessities of life, for behold, it is possible for her that she will not wash today and that the benefit of washing won’t be forbidden upon her forever. But the prevention/refraining from washing for one day is not a privation of the necessities of life, for a neglected appearance for one day (by not bathing) is not considered self-neglect (see Tractate Nedarim 80a). But the Halakha is not according to Rabbi Yossi. But whether the father or the husband, vows of privation of the necessities of life are ones that are absolved, as it is written (Numbers 30:17): “[These are the laws that the LORD enjoined upon Moses] between a man and his wife, and between a father and his daughter [while in her father’s household by reason of her youth],” there is an analogy between two laws that rest on a biblical intimation of the father to the husband. Just as the husband does not absolve anything other than vows of privation of the necessities of life, so also the father does not absolve anything other than vows of privation of the necessities of life. But Maimonides made the legal determination that the father absolves all vows and oaths, even those that are not referring to privation of the necessities of life, as it states (Numbers 30:6): “none of her vows or self-imposed obligations [shall stand].”
