א ואלא דאמרה קונם הנאת רחיצה עלי לעולם אם ארחץ משום הכי מיפר לה דהיכי תעביד תרחץ מתסרא הנאת רחיצה עלה לא תרחץ אית לה ניוולא ורבי יוסי סבר אפשר דלא רחצה ולניוול לא חיישינן
1 Again, if she said, 'Konam be the pleasure of bathing to me for ever, if I bathe [once]', and the reason he can annul is because what can she do? if she bathes [once], the pleasure of [subsequent] bathing is forbidden her; if not, she becomes repulsive; whilst R. Jose maintains that she need not bathe, her repulsiveness being of no concern to us. But if so, it should be taught thus: R. Jose said: This condition involves no self-denial? — Hence she must have vowed, 'Konam be the pleasure of bathing to me for ever, if I bathe to-day,' R. Jose maintaining that the disfigurement of one day's [neglect of bathing] is not disfigurement.<a name="80b"></a> You have explained, 'IF I BATHE': how is 'IF I DO NOT BATHE' meant? Shall we say that she vowed, 'The pleasure of bathing be forbidden me forever, if I do not bathe to-day, 'why does she need annulment — let her bathe! — Said Rab Judah: [It means] that she said, 'The pleasure of bathing be forbidden me for ever, if I do not bathe in the water of steeping.'<span class="x" onmousemove="('comment',' I.e., the water in which flax was steeped; such water is foul and noisome, and it is an act of mortification to bathe therein. ');"><sup>1</sup></span> Then by analogy, 'IF I DO NOT ADORN MYSELF' means, 'If I do not adorn myself with naphtha': but that renders her filthy!<span class="x" onmousemove="('comment',' Surely 'adorn' would not be used in that sense! ');"><sup>2</sup></span> — Said Rab Judah, She vowed, 'The pleasure of bathing be forbidden me for ever, if I bathe to-day, and I swear not to bathe [to-day]'; 'the pleasure of adornment be forbidden me for ever, if I adorn myself to-day, and I swear not to adorn myself [to-day]'. Rabina said to R. Ashi: If so, the Mishnah should state, THESE ARE THE VOWS and oaths! — He replied: Learn, THESE ARE THE VOWS and oaths. Alternatively, oaths too are included in vows, for we learnt, [if one says,] As the vows of the wicked, he has vowed in respect of a nazirite vow, a sacrifice and an oath.<span class="x" onmousemove="('comment',' V. supra 9a. ');"><sup>3</sup></span> Now, did the Rabbis rule that bathing involves self-denial when one refrains therefrom? But the following contradicts it: Though all these are forbidden,<span class="x" onmousemove="('comment',' Viz., eating, drinking, etc., on the Day of Atonement. ');"><sup>4</sup></span>