Halakhah for Nedarim 27:4
ומי איכא לאסוקי על דעתא הכי הא מדקתני סיפא האומר לאשתו הרי את עלי כאימא פותחין לו פתח ממקום אחר מכלל דרישא לא בעיא שאלה אלא מחוורתא חולין ממילא נסבה
is required But could I possibly think so? Since the last clause teaches: IF ONE SAYS TO HIS WIFE, 'BEHOLD! THOU ART UNTO ME AS MY MOTHER,' HE MUST BE GIVEN AN OPENING ON OTHER GROUNDS, it follows that in the first cause absolution is unnecessary? But it is clear that HULLIN is mentioned incidentally.
Sefer HaChinukh
And regarding a vow (neder), a different approach pertains to it - as it is like placing something permissible into the category of the forbidden, and [it is] as if he would say thing x which is permissible will be forbidden to him, like a sacrifice that God, may He be blessed, forbade. And they, may their memory be blessed, said (Nedarim 14a) that only when he makes the vow with a thing that is vowed (that changes status) does his vow stand, and not in another way. As if he says, "Thing x is forbidden to me like a sacrifice," as we have said; in this [way], the vow will stand (Nedarim 13a). But if he says, "like the meat of a pig," this is not a vow; as the Torah stated (Numbers 30:3), "If he vows a vow," meaning to say, "if he vows with something that is vowed." And so, one who forbids something to his fellow or to himself like the matters of a sacrifice that God, may He be blessed, forbade, is like this matter (like something vowed); since it is as if he said [that] thing x will be forbidden to him or to his friend, [just] like God, may He blessed, forbade us the matters of a sacrifice. And this matter that we have the power to forbid the permissible is because the Torah taught us this, from that which is written (Numbers 30:3), "If [...] he creates a prohibition [...], he may not break his word."
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