Mesorat%20hashas for Nedarim 11:6

אָמְרָה, קוֹנָם תְּאֵנִים וַעֲנָבִים אֵלּוּ שֶׁאֵינִי טוֹעֶמֶת, קִיֵּם לַתְּאֵנִים, כֻּלּוֹ קַיָּם. הֵפֵר לַתְּאֵנִים, אֵינוֹ מוּפָר עַד שֶׁיָּפֵר אַף לָעֲנָבִים. אָמְרָה, קוֹנָם תְּאֵנִים שֶׁאֵינִי טוֹעֶמֶת וַעֲנָבִים שֶׁאֵינִי טוֹעֶמֶת, הֲרֵי אֵלּוּ שְׁנֵי נְדָרִים:

If she said: "Konam, that I shall not taste these figs and grapes," if he caused it (the vow) to stand for figs, all of it stands. If he annulled it for figs, it is not annulled until he also annuls it for grapes. [The reason: (Numbers 30:14): "Her husband yekimmenu" ("Her husband shall cause it to stand.") "Yakim mimenu" ("He shall cause part of it to stand.") When he causes part of it to stand, he causes all of it to stand. But "yeferenu" ("He shall annul it") cannot be expounded thus, so that there is no annulment until he annuls all of it. This is an individual opinion and is not the halachah, the halachah being in accordance with the sages, who say: Causing to stand is likened to annulment, viz.: Just as with annulment, what he annulled is annulled, and what he did not annul is not annulled (it not being possible to expound "yeferenu" as partial annulment), so with causing to stand. What he caused to stand, stands; and what he did not cause to stand, does not stand. (For "yekimmenu" is also not expounded as partial confirmation, it being the way of Scripture to write it thus.) And even though re the absolution (hatarah) of a sage, we say: "If one is absolved of part of a vow he is absolved of all of it," with the annulment of the husband and the father, it is not so.] If she said: "Konam, that I shall not taste figs and that I shall not taste grapes," these are two vows.

Explore mesorat%20hashas for Nedarim 11:6. In-depth commentary and analysis from classical Jewish sources.