La anulación de votos [viz. (Números 30: 9): "Y si el día que su esposo escucha, él la constriñe"] obtiene todo el día [hasta que oscurece, está escrito: "el día que oye". En cuanto a su escritura (Ibid. 15): "día a día", esto es para informarnos de que no debemos decir: durante el día, sí; por la noche no. "día a día" indica que a veces tiene tiempo para anular "de vez en cuando" (es decir, un período de veinticuatro horas), como cuando ella prometió al comienzo de la noche.] Hay en esto una clemencia y Una exigencia. [Es decir, a veces hay poco tiempo para la anulación y, a veces, mucho tiempo.] ¿Cómo es eso? Si ella prometió la noche del sábado, él puede anular la noche del sábado y el día del sábado hasta que oscurezca. Si ella prometió antes de que oscureciera, él puede anular (solo) hasta que oscurezca. Porque si oscureció y no lo había anulado, ya no puede hacerlo. ["La noche del sábado" nos informa que los votos pueden ser anulados (mefirin) en el día de reposo, incluso no por el bien del sábado. Pero un sabio puede absolver uno de los votos (matir) en el día de reposo solo por el bien del día de reposo. Y a pesar de que tenía tiempo durante el día, puede absolverlo por el bien del sábado. ("Porque si oscureció y él no lo había anulado, etc." :) Porque la anulación de votos se obtiene "de vez en cuando" solo si ella había prometido al principio de la noche. Y frente a la anulación (hafarah), solo sirve si dice: "Mufar lach" ("Está anulado para usted") según el lenguaje del verso. Porque la anulación del esposo es a partir de ahora, como en (Génesis 17:14): "Él ha anulado (hefer) mi pacto". Y cuando un sabio dice: "Mutar lach (" está absuelto para ti "); aquí no hay voto ni juramento", desarraiga el voto desde el principio. Y si el sabio usó el término "hafarah", o el esposo, el término "hatarah", no hay absolución ni anulación. Y si él (el esposo) dijo: "Si no hiciste voto, te lo ruego", sus palabras son válidas, y él no necesita decir: "Es por ti". Dado que, incluso si permaneció en silencio todo el día, el voto se mantendría, entonces, con un mínimo de hablar (por su parte), también se mantiene. Y en el día de reposo dice: "Toma y come", "Toma y bebe", y no anula como lo hace en un día laborable, y el voto se anula por sí mismo. Y si no puede obligarla, lo anula en su corazón y no necesita pronunciarlo con sus labios. Y es solo con bitul (anular) como: "Toma y come", donde él la obliga a transgredir su voto, que el pensamiento en su corazón vale, incluso si no lo pronunció con sus labios. Pero con hafarah (anulación), donde no la obliga a transgredir su voto, debe pronunciarlo con sus labios, la anulación en el corazón no sirve.]
Bartenura on Mishnah Nedarim
הפרת נדרים – as the Torah stated (Numbers 30:9): “But if her husband restrains her on the day that he learns of it, [he thereby annuls her vow which was in force or the commitment to which she bound herself.”
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English Explanation of Mishnah Nedarim
Introduction
Numbers 30:6, 9 imply that the husband or father must annul their wives’ or daughters’ vows on the day on which they heard of them. Our mishnah explains how this day is calculated.
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Bartenura on Mishnah Nedarim
כל היום – until it gets dark, as it states (Numbers 30:6): “[But if her father restrains her] on the day he finds out (literally, “hears it”). But as it is written (Numbers 30:15): “[If her husband offers no objections] from that day to the next, [he has upheld all the vows or obligations she has assumed],” it is necessary, that you don’t say, yes, in the daytime, but now at night, we hold (Numbers 30:15): “from that day to the next/"מיום אל יום" – for sometimes he has the time to annul [her vows] during the period of twenty-four astronomical hours/"מעת לעת", as, for example, if she took a vow at the beginning of the night.
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English Explanation of Mishnah Nedarim
The annulment of vows is the whole day. This may result in a stringency or in a leniency. How is this so? If she vowed on the eve of the Sabbath, he can annul on the eve of the sabbath and on the Sabbath day until nightfall. If she vowed just before nightfall, he can annul only until nightfall: for if night fell and he had not annulled it, he can no longer annul it. The period allotted for annulling vows is one whole day. That day is calculated by the calendar and not by counting 24 hours from the time the father/husband heard the vow. In other words, the vow must be annulled on the calendar day on which it was taken. Remember, the Jewish day is calculated from evening until evening. As the mishnah points out, sometimes this will result in a longer time and sometimes in a shorter time. For instance, if he hears of the vow on the eve of the Sabbath (late Friday afternoon, towards twilight), he has until nightfall the following night, when the Sabbath is over. This is because twilight is already considered part of the Sabbath and the Sabbath is not over until nightfall. However, if he hears of the vow just before nightfall on the Sabbath itself, he only has until nightfall. After that he may no longer annul the vow. The reason that the mishnah uses the example of the Sabbath and not any other day of the week is to teach that vows may be annulled on the Sabbath.
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Bartenura on Mishnah Nedarim
ויש בדבר להקל ולהחמיר – meaning to say, sometimes when he can annula them within a short time and sometimes within a longer time.
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Bartenura on Mishnah Nedarim
נדרה בלילי שבת – this that it (i.e., the Mishnah) took/used the phrase "בלילי שבת"/”on Friday nights” to teach us that we annul vows on Shabbat (see Tractate Shabbat, Chapter 24, Mishnah 5), and even not for the need of the Sabbath. But the Sage does not release [from vows] on Shabbat other than vows that are for the needs of the Sabbath, and even though he had the free time while it was still day, he can release for the needs of the Sabbath.
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Bartenura on Mishnah Nedarim
שאם לא הפר וחשכה אינו יכול להפר – for there is no absolution of vows during the period of twenty-foru astronomical hours unless she vowed from the beginning of the night. But regarding absolution for cause, it has no affect until he says, "מופר לך"/”you are annulled,” like the language of Scripture, for the absolution of the husband is from now and into the future without reason, like (Genesis 17:14): “[And if any male who is uncircumcised fails to circumcise the flesh of his foreskin, that person shall be cut off from his kin;] he has broken My covenant.” But the Sage who states, “you are permitted” there is no vow here, and there is no oath here which uproots the vow from its essence. But if the Sage stated in the language of הפרה/absolution and the husband in the language of התרה/permission, he is not permitted and he is not absolved (see Talmud Nedarim 77b). But if he (i.e., the husband) said: “if you did not vow, I put you under the influence of a vow,” his words are fulfilled, and he does not have to state that they are fulfilled to you, since for even if he kept silent all of the entire day, the vow is fulfilled, for any speech is also fulfilling. But on Shabbat, he should say [to the woman]: “take, eat; take drink,” and he doesn’t absolve in the manner that he states on weekdays, for the vow is nullified on its own. But if he is unable to force her, he annuls it in his heart, and he doesn’t need to release it from his lips. And specifically, nullification such as “take it, eat,” where he forces her to violate her vow is effective if he thought in his heart even though he did not release it from his lips, but absolution In which he does not force her to violate the vow, he needs to release it from his lips, and it is not sufficient if he nullified it in his heart.
