Mishnah Nedarim 11.2 משנה נדרים
And these are the vows which he can annul: vows which involve self-denial. “If I bathe” or “If I do not bathe;” “If I adorn myself,” or, “If I do not adorn myself.” Rabbi Yose said: these are not vows of self-denial. ואלו נדרים שהוא מפר דברים שיש בהם ענוי נפש , אם ארחץ ואם לא ארחץ, אם אתקשט ואם לא אתקשט.אמר רבי יוסי, אין אלו נדרי ענוי נפש . But these are vows of self-denial: If she says, “Konam be the produce of the [whole] world to me”, this he can annul. “[Konam be] the produce of this region to me,” he should bring to her from a different region. “[Konam be] the produce of this shopkeeper to me”, he cannot annul. But if he can obtain his sustenance only from him, he can annul, the words of Rabbi Yose. ואלו הם נדרי ענוי נפש, אמרה קונם פרות העולם עלי, הרי זה יכול להפר.פרות מדינה עלי, יביא לה ממדינה אחרת.פרות חנוני זה עלי, אינו יכול להפר.ואם לא היתה פרנסתו אלא ממנו, הרי זה יפר, דברי רבי יוסי. [If she vows], “Konam, that which I will not benefit from people,” he cannot annul, and she can benefit from gleanings, forgotten sheaves, and the corners of the field. [If one says], “Konam be the benefit which priests and Levites have from me”, they can take [from him] against his will. "These priests and Levites have from me,” other [priests and Levites] should take. קונם שאיני נהנה לבריות , אינו יכול להפר, ויכולה היא להנות בלקט ובשכחה ובפאה.קונם כהנים ולוים נהנים לי, יטלו על כרחו .כהנים אלו ולוים אלו נהנים לי, יטלו אחרים . [If she vows,] “Konam that which I will not do for my father,” [or] “your father,” [or] “my brother,” [or] “your brother,” [the husband] cannot annul it. "That which I will not do for you,” he need not annul it. Rabbi Akiva says: he should annul it, lest she make more than is fitting for him. Rabbi Yohanan ben Nuri said: he should annul it, lest he divorce her and she be forbidden to him. קונם שאיני עושה על פי אבא ועל פי אביך ועל פי אחי ועל פי אחיך, אינו יכול להפר.שאיני עושה על פיך, אינו צריך להפר.רבי עקיבא אומר, יפר, שמא תעדיף עליו יותר מן הראוי לו.רבי יוחנן בן נורי אומר, יפר, שמא יגרשנה ותהא אסורה עליו. If his wife vowed, and he thought that his daughter had vowed, or if his daughter vowed and he thought that his wife had vowed; If she took the vow of a Nazirite, and he thought that she had vowed by a korban, or if she vowed by a korban, and he thought that she vowed a Nazirite vow; If she vowed [to abstain] from figs, and he thought that she vowed [to abstain] from grapes, or if she vowed [to abstain] from grapes and he thought that she vowed from figs, he must annul [the vow] again. נדרה אשתו וסבור שנדרה בתו , נדרה בתו וסבור שנדרה אשתו, נדרה בנזיר וסבור שנדרה בקרבן, נדרה בקרבן וסבור שנדרה בנזיר, נדרה מן התאנים וסבור שנדרה מן הענבים, נדרה מן הענבים וסבור שנדרה מן התאנים, הרי זה יחזור ויפר. If she says, “Konam these figs and grapes which I will not taste”, and he upholds [the vow] in respect of figs, the whole [vow] is upheld; If he annuls it in respect of figs, it is not annulled, unless he annuls in respect of grapes too. If she says, “Konam the figs that I will not eat and these grapes that I will not eat”, they are two vows. אמרה קונם תאנים וענבים אלו שאיני טועמת, קים לתאנים, כלו קים.הפר לתאנים, אינו מופר עד שיפר אף לענבים.אמרה קונם תאנים שאיני טועמת וענבים שאיני טועמת, הרי אלו שני נדרים . “I knew that there were vows, but I did not know that they were vows that could be annulled”, he may annul them [now]. [But if he says:] “I knew that I could annul them, but I did not know that this was a vow,” Rabbi Meir says: he cannot annul it, But the Sages say: he can annul. יודע אני שיש נדרים, אבל איני יודע שיש מפרין, יפר.יודע אני שיש מפרין אבל איני יודע שזה נדר, רבי מאיר אומר לא יפר, וחכמים אומרים יפר. If he is under a vow that his son-in-law shall not benefit from him, and he wants to give money to his daughter, he says to her, “This money is given to you as a gift, providing that your husband has no rights with it, [and it is only given to you] so that may put to your personal use.” המדר הנאה מחתנו והוא רוצה לתת לבתו מעות , אומר לה, הרי המעות האלו נתונין לך במתנה ובלבד שלא יהא לבעליך רשות בהן אלא מה שאת נושאת ונותנת בפיך. “But every vow of a widow and of a divorcee. . . shall be binding upon her” (Numbers 30:9). How is this so? If she said, “Behold, I will be a Nazirite after thirty days”, even if she married within the thirty days, he cannot annul it. If she vows while in her husband’s domain, he can annul [the vow] for her. How is this so? If she said, “Behold, I will be a Nazirite after thirty days,” even though she was widowed or divorced within the thirty days, it is annulled. If she vowed on one day, and he divorced her on the same day and took her back on the same day, he cannot annul it. This is the general rule: once she has gone into her own domain [even] for a single hour, he cannot annul. ונדר אלמנה וגרושה יקום עליה (במדבר ל), כיצד, אמרה הריני נזירה לאחר שלשים יום, אף על פי שנשאת בתוך שלשים יום, אינו יכול להפר.נדרה והיא ברשות הבעל, מפר לה.כיצד, אמרה הריני נזירה לאחר שלשים יום, אף על פי שנתאלמנה או נתגרשה בתוך שלשים, הרי זה מופר.נדרה בו ביום , נתגרשה בו ביום, החזירה בו ביום, אינו יכול להפר.זה הכלל , כל שיצאת לרשות עצמה שעה אחת, אינו יכול להפר. There are nine young girls whose vows stand: A girl who attained her majority who is an orphan; a young girl [who vowed] and [then] attained her majority who is an orphan; a young girl who has not yet attained her majority who is an orphan; a girl who attained her majority and whose father died; a young girl [who vowed, then] attained her majority and whose father died; a young girl who has not yet attained her majority and whose father died; a young girl whose father died, and after her father died she attained her majority; a girl who has attained her majority whose father is alive; a young girl who [vowed, then] attained her majority and whose father is alive. Rabbi Yehudah says: also one who married off his daughter while a minor, and she was widowed or divorced and returned to him [her father] and she is still a young girl. תשע נערות נדריהן קימין.בוגרת והיא יתומה, נערה ובגרה והיא יתומה, נערה שלא בגרה והיא יתומה.בוגרת ומת אביה, נערה בוגרת ומת אביה, נערה שלא בגרה ומת אביה.נערה שמת אביה ומשמת אביה בגרה, בוגרת ואביה קים, [ נערה בוגרת ואביה קים ].רבי יהודה אומר, אף המשיא בתו הקטנה ונתאלמנה או נתגרשה וחזרה אצלו, עדין היא נערה . Konam the benefit that I will not derive from my father or from your father if I make anything for you,” “the benefit that I will derive from you, if I make anything for my father or your father,” he can annul. קונם שאיני נהנית לאבא ולאביך אם עושה אני על פיך, שאיני נהנית לך אם עושה אני על פי אבא ועל פי אביך, הרי זה יפר. At first they would say: three women must be divorced and receive their ketubah: She who says: “I am defiled to you”; “Heaven is between me and you”; “I have been removed from the Jews.” But subsequently they changed the ruling to prevent her from setting her eye on another and spoiling herself to her husband: Rather, she who says, “I am defiled unto you”—must bring proof of her words. “Heaven is between me and you”—they [shall appease them] by a request. “I have been removed from the Jews” — he [the husband] must annul his portion, and she may have relations with him, and she shall be removed from other Jews. בראשונה היו אומרים, שלש נשים יוצאות ונוטלות כתבה, האומרת טמאה אני לך, שמים ביני לבינך, נטולה אני מן היהודים.חזרו לומר, שלא תהא אשה נותנת עיניה באחר ומקלקלת על בעלה, אלא האומרת טמאה אני לך, תביא ראיה לדבריה.שמים ביני לבינך, יעשו דרך בקשה.נטולה אני מן היהודים, יפר חלקו, ותהא משמשתו, ותהא נטולה מן היהודים.
About Text
Add a New Text
Text or commentator name:
Add Cancel
Click a to add a Source.
Add a Source to:
OK Choose again Cancel
Original Translation Copied Text
This text will be published with a CC-0 licence, effectively donating it to the Public Domain. Only submit texts as "Original Translation" that you have authored.
Copied texts must either be in the Public Domain or carry a Creative Commons license such as CC0, CC-BY, or CC-BY-SA. You can learn more about when a text passes into the Public Domain on this summary of Copyright Terms.
Version Title:
Copied from:
Sefaria doesn't yet know about the text "".
Please provide some basic information about this text.
The primary title of a text. Texts may have multiple titles which can be entered below, but this will be the default way of referring to this text.

Titles in this field must use Roman chacters, but may be transliterations. Add titles in Hebrew characters below.
Text Title
The primary title of a text in Hebrew characters. Alternate Hebrew titles may also be added under "Alternate Titles" below.
Hebrew Title(optional)
Alternate Titles can include alternate translations, alternate transliterations spellings, and abbreviations.

Enter each alternate separated by a comma.
Alternate Titles(optional)
A category for the text. Categories are used in searching and grouping texts.
A Text's Structure is represented by the hieracrchy of different types of sections that make up the text.

For example, texts of the Tanach like Genesis are divided into "Chapters" which are then divided into "Verses".

Larger texts, such as the Mishneh Torah, may have more levels in their hierarchy, for example "Book" > "Section" > "Chapter" > "Law".
Text Structure
> X add level of structure
Shorthands are alternative ways of refering to a particular point or passage in a text.

For example "Rambam, Hilchot Tshuva" is shorter and more common way to refer to the 7th topic in the first book of Mishneh Torah. From Sefaria's perpective, this segment of text is "Mishneh Torah 1:7", but we we want to capture more human readable forms.

Shorthands are also used to capture multiple ways to refer to a text. For example, since Sefaria stores Genesis in terms of chapters and verses, "Parsha Toledot" is a shorthand for "Genesis 25:19-28:9".

Enter the shorthand text in the box on the left, then enter either a single reference or a range on the right.
add shorthand
Save Cancel

Please log in to add or edit.

Log In Sign Up
Sefaria does not currently run on Internet Explorer.

Please try using Chrome, Firefox or Safari.

Sorry, there's just too much to do!