Nedarim 177

Chapter 177

א נדרה והיא ברשות הבעל מפר לה כיצד אמרה הריני נזירה לאחר ל' אע"פ שנתאלמנה או נתגרשה בתוך ל' הרי זה מופר נדרה בו ביום ונתגרשה בו ביום החזירה בו ביום אינו יכול להפר זה הכלל כל שיצאה לרשות עצמה שעה אחת אינו יכול להפר

1 IF SHE VOWS WHILE UNDER HER HUSBAND'S AUTHORITY, HE CAN DISALLOW HER. HOW SO? IF SHE DECLARED, 'BEHOLD! I WILL BE A NAZIRITE AFTER THIRTY DAYS,' [AND HER HUSBAND ANNULLED IT], 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 FORTH AS HER OWN MISTRESS [EVEN] FOR A SINGLE HOUR, HE CANNOT ANNUL. GEMARA. It was taught: If a widow or a divorced woman declares, 'Behold! I will be a nazirite when I marry,' and she marries, — R. Ishmael said: He [the husband] can annul. R. Akiba ruled: He cannot annul. (And the mnemonic is Yelaly).<span class="x" onmousemove="('comment',' I.e., in the clause just quoted, R. Ishmael rules Yafer, he may annul; R. Akiba: Lo yafer, he cannot annul. In the next clause it is the reverse, R. Ishmael says, Lo Yafer; and R. Akiba: Yafer. ');">1

ב <big>גמ׳</big> תניא אלמנה וגרושה שאמרה הריני נזירה לכשאנשא ונשאת ר' ישמעאל אומר יפר ור"ע אומר לא יפר וסימנא ילל"י אשת איש שאמרה הריני נזירה לכשאתגרש ונתגרשה ר' ישמעאל אומר לא יפר ורבי עקיבא אומר יפר

2 If a married woman declares, 'Behold! I will be a nazirite when I am divorced,' and she is divorced: R. Ishmael ruled: He cannot annul;2 R. Akiba said: He can annul.<span class="x" onmousemove="('comment',' Thus in both cases R. Ishmael maintains that the woman's status when the vow is to take effect is the deciding factor, and R. Akiba holds that it depends on her status when she vows. ');">3

ג אמר רבי ישמעאל הרי הוא אומר (במדבר ל, י) ונדר אלמנה וגרושה וגו' עד שיהא נדר בשעת אלמנות וגרושין ר"ע סבר הרי הוא אומר (במדבר ל, י) כל אשר אסרה על נפשה עד שיהא איסורי נדר בשעת אלמנות וגרושין

3 R. Ishmael argued: Behold, it is said, But every vow of a widow, and of her that is divorced … shall stand against her,4 implying that the [incidence of] the vow must be in the period of widowhood or divorce.5

ד אמר רב חסדא מתני' ר' עקיבא היא אביי אמר אפילו תימא רבי ישמעאל מתניתין תליא נפשה ביומי ברייתא תליא נפשה בנישואין

4 [But] R. Akiba maintains: It is written, with whatever she hath bound her soul,4 implying that the binding of the vow must be [created] in the period of widowhood or divorce.6

ה שלמו יומי ולא נתגרשה שלמו יומי ולא מיתנסבא

5 R. Hisda said: Our Mishnah agrees with R. Akiba.7 Abaye said: It may agree even with R. Ishmael: in the Mishnah she made herself dependent upon a time factor; the period may end without her being divorced or the period may end without her being married;8

ו זה הכלל דקתני גבי נערה המאורסה לאיתויי הלך האב עם שלוחי הבעל או שהלכו שלוחי האב עם שלוחי הבעל בנערה המאורסה דאביה ובעלה מפירין נדריה

6 but in the Baraitha she made the vow dependent upon marriage.<span class="x" onmousemove="('comment',' If she is unmarried, and vows to be a nazirite when she marries, there must he a change of status between the making of the vow and its incidence; in that case R. Ishmael rules that we regard the latter. But if she merely postpones the incidence of the vow, she may bear the same status when the vow becomes operative as when it is made; there R. Ishmael may admit that we regard the time of making the vow. ');">9 'This is the general rule,' taught with respect to a betrothed maiden,10

ז זה הכלל דקתני גבי ואלו נדרים לאיתויי מסר האב לשלוחי הבעל או שמסרו שלוחי האב לשלוחי הבעל שאין הבעל מיפר בקודמין

7 is to extend the law to where the father accompanied the [betrothed] husband's messengers, or the father's messengers accompanied the [betrothed] husband's messengers, — that in the case of a betrothed maiden her vows are annulled by her father and husband.<span class="x" onmousemove="('comment',' When the father gives over his daughter to the messengers of the husband to escort her to her new home, she is regarded as a nesu'ah, and has passed out of her father's authority. But if he or his messengers accompany her, together with her husband's messengers, she is yet under his authority, and he still shares the power to annul with her husband. On this home-taking ceremony v. Keth. 48b. ');">11 'THIS IS THE GENERAL RULE,' taught in the chapter,12

ח <big>מתני׳</big> תשע נערות נדריהן קיימין בוגרת והיא יתומה נערה ובגרה והיא יתומה

8 'Now these are the vows,' is meant to extend [the law] to where the father delivered her to her [betrothed] husband's messengers, or where the father's agents delivered her to the messengers of the [betrothed] husband, [and it teaches] that the husband cannot annul [vows] made [by her] previously.<span class="x" onmousemove="('comment',' I.e., vows made before her homecoming. Having passed out of her father's authority, (v. n. 2) she is her own mistress until she enters her husband's home, and if she vowed in the interval, he cannot annul. ');">13 MISHNAH. THERE ARE NINE MAIDENS WHOSE VOWS14 STAND:15 [i] A BOGERETH WHO [VOWED] AND IS AN ORPHAN;<span class="x" onmousemove="('comment',' The reference is to 'an orphan during her father's lifetime,' i.e., one who was married with nissu'in, and then widowed or divorced. Even if she is still a minor, her father no longer has any authority over her, so she is called 'an orphan during her father's lifetime.' ');">16 [ii] A MAIDEN [WHO VOWED] AND [THEN] BECAME A BOGERETH AND IS AN ORPHAN;

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