Et ce sont les vœux qu'il annule [La gemara explique que les vœux et les serments sont destinés; car dans la langue des sages les serments sont inclus dans les vœux.]: les choses qui entraînent l'affliction, à savoir: «Si je baigne» et si «je ne me baignerai pas»; «Si je me pare», et si «je ne me parerai pas». [c'est-à-dire, "Le plaisir de me baigner m'est interdit à jamais si je me baigne aujourd'hui"—c'est un vœu. "Shevuah, que je ne me baignerai pas"—c'est un serment. Et, de même, «si je me pare», c'est-à-dire: «Le plaisir de la parure m'est interdit à jamais si je me pare aujourd'hui». "et si" je ne me parerai pas "," à savoir: Shevuah, que je ne me parerai pas. "] R. Yossi dit: Ce ne sont pas des vœux d'affliction. [R. Yossi ne diffère du premier tanna que par les vœux seuls, disant que «le plaisir de me baigner m'est interdit à jamais si je me baigne aujourd'hui» n'est pas un vœu d'affliction; car il lui est possible de ne pas se baigner aujourd'hui et le plaisir de se baigner ne lui est pas interdit à jamais. Et une abstinence d'un jour de se baigner n'est pas considérée comme une affliction, car une faute d'un jour n'est pas considérée comme une faute. La halakha n'est pas conforme à R. Yossi. Et le père et le mari annulent tous deux les vœux d'affliction, il est écrit (Nombres 30:17): "entre un homme et sa femme, entre un père et sa fille". Le père est par la présente comparé au mari. De même que le mari n'annule que les vœux d'affliction, le père aussi n'annule que les vœux d'affliction. Et Rambam ordonne que le père puisse annuler tous les vœux et serments, même ceux qui ne sont pas affligés, à savoir. (Ibid. 30: 6): "tous ses vœux et ses liens."]
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].”
