1

A father [has the right to] nullify any1 vows and oaths [taken by his daughter only] on the day he hears of them,2 as [Numbers 30:6] states: "[But if her father withheld her on the day that he heard,] all of her vows and prohibitions3... [shall not stand]."

A husband,4 by contrast, may nullify only those vows and oaths that involve personal aggravation5 or they are matters that affect the marriage relationship6, e.g., she took an oath or a vow not to put on eye-paint or wear jewelry.7 [This is implied by ibid.:17]: "between a man and his wife."

א

כָּל הַנְּדָרִים וְהַשְּׁבוּעוֹת הָאָב מֵפֵר בְּיוֹם שָׁמְעוֹ. שֶׁנֶּאֱמַר (במדבר ל ו) "כָּל נְדָרֶיהָ וֶאֱסָרֶיהָ". אֲבָל הַבַּעַל אֵינוֹ יָכוֹל לְהָפֵר אֶלָּא כָּל נְדָרִים וּשְׁבוּעוֹת שֶׁיֵּשׁ בָּהֶן עִנּוּי נֶפֶשׁ אוֹ שֶׁהֵן בִּדְבָרִים שֶׁבֵּינוֹ לְבֵינָהּ כְּגוֹן שֶׁנִּשְׁבְּעָה אוֹ נָדְרָה שֶׁלֹּא תִּכְחל אוֹ שֶׁלֹּא תִּתְקַשֵּׁט שֶׁנֶּאֱמַר (במדבר ל יז) "בֵּין אִישׁ לְאִשְׁתּוֹ":

2

What is the difference between [the laws governing] vows that involve personal aggravation and those that affect the marriage relationship. With regard to vows that involve personal aggravation, his nullification has bearing for himself and for others.8 With regard to those involving the marriage relationship, his nullification has bearing for himself but not for others.9

ב

וּמַה בֵּין נְדָרִים שֶׁיֵּשׁ בָּהֶן עִנּוּי נֶפֶשׁ לִדְבָרִים שֶׁבֵּינוֹ לְבֵינָהּ. שֶׁהַנְּדָרִים שֶׁיֵּשׁ בָּהֶן עִנּוּי נֶפֶשׁ מֵפֵר אֶל עַצְמוֹ וְאֶל אֲחֵרִים. וְשֶׁבֵּינוֹ לְבֵינָהּ לְעַצְמוֹ מֵפֵר וְלַאֲחֵרִים אֵינוֹ מֵפֵר:

3

What is implied? She took a vow not to eat meat. He may nullify it and she will be permitted to eat meat if she is married to any other person forever. If she forbade marital intimacy with any man, he may nullify the vow with regard to himself10 and she may engage in intimacy with him. If, however, he dies or divorces her, she is forbidden to engage in intimacy with all other men. Similar laws apply in all analogous situations.

ג

כֵּיצַד. נָדְרָה שֶׁלֹּא לֶאֱכל בָּשָׂר מֵפֵר לָהּ וְתִהְיֶה מֻתֶּרֶת לֶאֱכל עִם כָּל אָדָם לְעוֹלָם. אָסְרָה עָלֶיהָ תַּשְׁמִישׁ כָּל אָדָם שֶׁבָּעוֹלָם יָפֵר חֶלְקוֹ וְתִהְיֶה מְשַׁמַּשְׁתּוֹ. וּכְשֶׁיָּמוּת אוֹ יְגָרְשֶׁנָּה הֲרֵי הִיא אֲסוּרָה בְּתַשְׁמִישׁ כָּל אָדָם. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

4

Whether the aggravation is of a minor nature or a major nature, for a short time or for a long time, the husband has the right to nullify all [such] vows.

ד

אֶחָד עִנּוּי גָּדוֹל וְאֶחָד עִנּוּי קָטָן וְאֶחָד עִנּוּי שֶׁהוּא לִזְמַן מְרֻבֶּה אוֹ לְפִי שָׁעָה הַכּל מֵפֵר הַבַּעַל:

5

What is implied? She took a vow or an oath "not to bathe today," "not drink wine today," or "not to eat honey today,"11 he may nullify the vows. [This also applies if] she vowed "not to put on eye paint today" or "not to wear colored woven garments today."12 Similar laws apply in all analogous situations. Even if she took a vow [not to partake of] an unpleasant food13 or a type of food that she had never eaten,14 [her husband] may nullify it.

ה

כֵּיצַד. נָדְרָה אוֹ נִשְׁבְּעָה שֶׁלֹּא תִּרְחַץ הַיּוֹם. אוֹ שֶׁלֹּא תִּשְׁתֶּה יַיִן הַיּוֹם. אוֹ שֶׁלֹּא תֹּאכַל הַיּוֹם דְּבַשׁ. וְכֵן אִם נָדְרָה שֶׁלֹּא תִּכְחל הַיּוֹם אוֹ שֶׁלֹּא תִּלְבַּשׁ רִקְמָה הַיּוֹם מֵפֵר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. אֲפִלּוּ נָדְרָה מִמַּאֲכָל רַע אוֹ מִמִּין שֶׁלֹּא טָעֲמָה אוֹתוֹ מִיָּמֶיהָ הֲרֵי זֶה יָפֵר:

6

When she took a vow not to partake of two loaves of bread and not partaking of one would cause her aggravation, but not partaking of the other would not cause her aggravation,15 her husband may nullify the one that would cause her aggravation and may not nullify the one that would not cause her aggravation.16

ו

נָדְרָה מִשְּׁתֵי כִּכָּרוֹת בְּאַחַת יֵשׁ לָהּ עִנּוּי וּבְאַחַת אֵין לָהּ עִנּוּי מֵפֵר לְזוֹ שֶׁמִּתְעַנָּה בָּהּ וְאֵינוֹ מֵפֵר לְזוֹ שֶׁאֵין לָהּ עִנּוּי:

7

When a woman takes a vow not to eat figs from her native country, [her husband] may nullify her vow, because this is a matter that affects the marriage relationship.17 For it is a major problem for him to undertake the difficulty of bringing her [figs] from another place. Therefore, if he dies, divorces her, or another person brings her figs from her native country, they are forbidden to her. For [a husband's] nullification [of a vow that] affects the marriage relationship does not have bearing for others.18

ז

נָדְרָה שֶׁלֹּא תֹּאכַל תְּאֵנִים שֶׁל מְדִינָה זוֹ יָפֵר מִשּׁוּם דְּבָרִים שֶׁבֵּינוֹ לְבֵינָהּ שֶׁעֵסֶק גָּדוֹל הוּא לוֹ לְהִטָּפֵל וּלְהָבִיא לָהּ מִמְּדִינָה אַחֶרֶת. לְפִיכָךְ אִם מֵת אוֹ גֵּרְשָׁהּ אוֹ שֶׁהֵבִיא לָהּ אִישׁ אַחֵר מִפֵּרוֹת אוֹתָהּ מְדִינָה הֲרֵי אֵלּוּ אֲסוּרִין עָלֶיהָ שֶׁאֵינוֹ מֵפֵר לַאֲחֵרִים בִּדְבָרִים שֶׁבֵּינוֹ לְבֵינָהּ:

8

Similarly, if she took an oath not to benefit from people at large, even though her husband is not included in the vow,19 he has the right to nullify it, because it affects the marriage relationship.20 Otherwise, he will have to give her food only from his own resources. Similarly, he may nullify [the vow] if she [takes a vow], forbidding her from benefiting from an entire nation,21 e.g., all the Jews or all the Ishmaelites.

ח

וְכֵן אִם נָדְרָה שֶׁלֹּא לְהַנּוֹת לַבְּרִיּוֹת אַף עַל פִּי שֶׁאֵין הַבַּעַל בַּכְּלָל יֵשׁ לוֹ לְהָפֵר מִשּׁוּם דְּבָרִים שֶׁבֵּינוֹ לְבֵינָהּ. שֶׁלֹּא יִהְיֶה זָקוּק לְהַאֲכִילָהּ מִשֶּׁלּוֹ בִּלְבַד. וְכֵן אִם אָסְרָה הֲנָאָתָהּ עַל אֻמָּה (כֻּלָּהּ) כְּגוֹן [כָּל] הַיְהוּדִים אוֹ כָּל הַיִּשְׁמְעֵאלִים הֲרֵי זֶה יָפֵר:

9

When a woman tells her husband: "Pleasure from intimacy with me is forbidden to you," he need not nullify the vow.22 To what can the matter be compared? To one who forbids the owner of fruit from benefiting from his own fruit.23 Similarly, if he tells her: "Pleasure from intimacy with me is forbidden to you," his statements are of no consequence, because he is obligated to provide her with her sustenance, clothing, and intimacy, as we explained in Hilchot Ishut.24

If, however, she told him: "Pleasure from intimacy with you is forbidden to me," he must nullify the vow.25 If he does not nullify it, it is forbidden for him to engage in relations with her, because we may not force a person to partake of food that is forbidden to him.

ט

הָאִשָּׁה שֶּׁאֲמָרָהּ לְבַעְלָהּ הֲנָאַת תַּשְׁמִישִׁי אֲסוּרָה עָלֶיךָ אֵינוֹ צָרִיךְ לְהָפֵר. הָא לְמָה זֶה דּוֹמֶה לְאוֹסֵר פֵּרוֹת חֲבֵרוֹ עַל בַּעַל הַפֵּרוֹת. וְכֵן הוּא שֶׁאוֹמֵר לָהּ הֲנָאַת תַּשְׁמִישִׁי אֲסוּרָה עָלַיִךְ לֹא אָמַר כְּלוּם מִפְּנֵי שֶׁהוּא מְשֻׁעְבָּד לָהּ בִּשְׁאֵר כְּסוּת וְעוֹנָה כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת אִישׁוּת. אֲבָל אִם אָמְרָה לוֹ הֲנָאַת תַּשְׁמִישְׁךָ אֲסוּרָה עָלַי צָרִיךְ לְהָפֵר. וְאִם לֹא הֵפֵר הֲרֵי זֶה אָסוּר לְשַׁמְּשָׁהּ שֶׁאֵין מַאֲכִילִין אֶת הָאָדָם דָּבָר הָאָסוּר לוֹ:

10

If she said: "May my hands be sanctified to the One who made them," or she took a vow that he would not benefit from the labor of her hands,26 he is not forbidden to benefit from the labor of her hands, because her hands are on lien to him.27 Although [our Sages] declared:28 "Emancipation,29[the prohibition against] chametz,30and consecration31sever a lien," our Sages reinforced a husband's lien [on his wife's work and her earnings], preventing her from severing it, because it is of Rabbinic origin.32 He must, however, nullify the vow, lest he divorce her and then he be forbidden to remarry her.33

י

אָמְרָה יִקְדְּשׁוּ יָדַי לְעוֹשֵׂיהֶן אוֹ שֶׁנָּדְרָה שֶׁלֹּא יֵהָנֶה בְּמַעֲשֵׂה יָדֶיהָ אֵינוֹ נֶאֱסָר בְּמַעֲשֵׂה יָדֶיהָ מִפְּנֵי שֶׁיָּדֶיהָ מְשֻׁעְבָּדִין לוֹ. שֶׁאַף עַל פִּי שֶׁאָמְרוּ הַשִּׁחְרוּר וְהֶחָמֵץ וְהַהֶקְדֵּשׁ מַפְקִיעִין הַשִּׁעְבּוּד חֲכָמִים עָשׂוּ חִזּוּק לְשִׁעְבּוּד הַבַּעַל שֶׁאֵינָהּ יְכוֹלָה לְהַפְקִיעוֹ מִפְּנֵי שֶׁהוּא מִדִּבְרֵיהֶם. אֲבָל צָרִיךְ הוּא לְהָפֵר שֶׁמָּא יְגָרְשֶׁנָּה וְתִהְיֶה אֲסוּרָה לַחְזֹר לוֹ:

11

If she took an oath or a vow that neither the father of her husband, his brothers, or any of his other relatives will benefit from her, he cannot nullify the vow.34 Similarly, he may not nullify her vow if she vows not to bring his animal35 water,36 straw for his cattle,37 or the like. [The rationale is that these vows] do not aggravate the soul, nor do they affect the marriage relationship, [since] they are not of the tasks that she is obligated to perform.38

יא

נִשְׁבְּעָה אוֹ נָדְרָה שֶׁלֹּא יֶהֱנֶה בָּהּ לֹא אֲבִי בַּעְלָהּ וְלֹא אֶחָיו וּשְׁאָר קְרוֹבָיו אֵינוֹ יָכוֹל לְהָפֵר. וְכֵן אִם נָדְרָה שֶׁלֹּא אֶתֵּן מַיִם לִפְנֵי בְּהֶמְתְּךָ וְתֶבֶן לִפְנֵי בְּקָרְךָ וְכַיּוֹצֵא בִּדְבָרִים אֵלּוּ שֶׁאֵין בָּהֶן עִנּוּי נֶפֶשׁ וְאֵינָם מִדְּבָרִים שֶׁבֵּינוֹ לְבֵינָהּ וְאֵינָהּ מִמְּלָאכוֹת שֶׁהִיא חַיֶּבֶת בָּהֶן הֲרֵי זֶה אֵינוֹ יָכוֹל לְהָפֵר:

12

A husband and a father may nullify vows that have not taken effect and have not yet caused prohibitions for her.39 What is implied? She said, for example: "Wine will be forbidden to me if I go to this-and-this place."40 Even though she has not yet gone there and [thus the wine] is not yet forbidden, the vow may be nullified. Similar laws apply in all analogous situations.

יב

יֵשׁ לַבַּעַל וְלָאָב לְהָפֵר נְדָרִים שֶׁעֲדַיִן לֹא חָלוּ וְלֹא נֶאֶסְרָה בָּהֶן. כֵּיצַד. כְּגוֹן שֶׁאָמְרָה הַיַּיִן אָסוּר עָלַי אִם אֵלֵךְ לְמָקוֹם פְּלוֹנִי הֲרֵי זֶה מֵפֵר אַף עַל פִּי שֶׁעֲדַיִן לֹא הָלְכָה וְלֹא נֶאֶסְרָה. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

13

A father or a husband who is deaf41 may not nullify vows.42 Even though a husband may nullify vows which he has not heard,43 when a person is fit to hear a vow, [the fact that he does not] hear it is not of consequence.44

יג

הָאָב אוֹ הַבַּעַל שֶׁאֵין שׁוֹמְעִין אֵינָם מְפֵרִין. אַף עַל פִּי שֶׁהַבַּעַל מֵפֵר נְדָרִים שֶׁלֹּא שְׁמָעָן הָרָאוּי לִשְׁמֹעַ אֵין הַשְּׁמוּעָה מְעַכֶּבֶת בּוֹ:

14

Neither a father, nor a husband who is intellectually or emotionally unstable may nullify a vow. A minor cannot establish a marriage bond;45 accordingly, he may not nullify a vow. A husband may nullify the vows of two of his wives simultaneously. Similarly, a father may nullify the vows of two of his daughters simultaneously.46

יד

הַשּׁוֹטֶה אֵינוֹ מֵפֵר בֵּין אָב בֵּין בַּעַל. הַקָּטָן אֵין לוֹ אִישׁוּת לְפִיכָךְ אֵינוֹ מֵפֵר. וְהַבַּעַל מֵפֵר נִדְרֵי שְׁתֵּי נָשָׁיו כְּאַחַת. וְכֵן הָאָב מֵפֵר נִדְרֵי שְׁתֵּי בְּנוֹתָיו כְּאַחַת:

15

The nullification of vows may be carried out throughout the entire day.47 [The right does not continue] for 24 hours.

What is implied? If she took a vow at the beginning of Sunday night, the vow may be nullified throughout that night and the entire day Monday.48 When she took a vow at the conclusion of the day, directly before nightfall. If he49 nullified the vow before nightfall, it is nullified. If he did not nullify it until after nightfall, he may not nullify it any longer.50

טו

הֲפָרַת נְדָרִים כָּל הַיּוֹם וְאֵינָהּ מֵעֵת לְעֵת. כֵּיצַד. נָדְרָה בִּתְחִלַּת לֵיל שֵׁנִי הֲרֵי מֵפֵר כָּל אוֹתוֹ הַלַּיְלָה וְכָל יוֹם שֵׁנִי. נָדְרָה בְּיוֹם שֵׁנִי בִּתְחִלַּת הַיּוֹם מֵפֵר כָּל אוֹתוֹ הַיּוֹם. נָדְרָה בְּסוֹף הַיּוֹם עִם חֲשֵׁכָה אִם הֵפֵר לָהּ עַד שֶׁלֹּא תֶּחְשַׁךְ מוּפָר. וְאִם לֹא הֵפֵר לָהּ עַד שֶׁחֲשֵׁכָה אֵינוֹ יָכוֹל לְהָפֵר:

16

What is meant by the Torah's words [Numbers 30:15]: "from one day to the next"?51 They teach that if she takes a vow at night, he may nullify it during the night. And he may nullify it throughout the following day, as we explained.52

If she took a vow and waited several days and only then, her father or her husband heard of it, he may nullify it on the day he heard of it. It is as if she took the vow on the day that he heard of it, as [implied by ibid.:6]: "On the day he heard of it," [i.e.,] and not only the day she took the vow.

טז

וּמַהוּ זֶה שֶׁכָּתוּב בַּתּוֹרָה (במדבר ל טו) "מִיּוֹם אֶל יוֹם". מְלַמֵּד שֶׁמֵּפֵר בַּלַּיְלָה אִם נָדְרָה בַּלַּיְלָה. וְכֵן מֵפֵר כָּל הַיּוֹם כְּמוֹ שֶׁבֵּאַרְנוּ. נָדְרָה וְשָׁהֲתָה כַּמָּה יָמִים וְאַחַר כָּךְ שָׁמַע הָאָב אוֹ הַבַּעַל הֲרֵי זֶה מֵפֵר בְּיוֹם שָׁמְעוֹ וּכְאִלּוּ נָדְרָה בְּעֵת שֶׁשְּׁמָעָהּ שֶׁנֶּאֱמַר (במדבר ל ו) (במדבר ל יג) "בְּיוֹם שָׁמְעוֹ" לֹא בְּיוֹם נִדְרָהּ בִּלְבַד:

17

When a consecrated maiden took a vow and her father heard of it and nullified it and after several days her erus heard of it and nullified it on the day he heard of it, it is not nullified, as [implied by ibid.:6-8]: "If her father prevented her on the day that he heard of it.... If she was married to a man with vows incumbent upon her.... If her husband heard of it. On the day, he heard of it...." From this we infer: Since her father nullified it and her erus heard of it, he must nullify it on the day the father heard of it. Similarly, if her erus heard [of the vow] and nullified it and after several days, the father heard of it and nullified it on the day he heard of it, it is not nullified.53

How do we know that the verse is speaking about a consecrated maiden? Because further on, the passage [ibid.:11-12] states: "If she vows in her husband's home...54 her husband heard her and remained silent." We can infer that the husband spoken about previously is an erus., as we explained.

יז

נַעֲרָה מְאֹרָסָה שֶׁנָּדְרָה וְשָׁמַע אָבִיהָ וְהֵפֵר וּלְאַחַר יָמִים שָׁמַע הָאָרוּס וְהֵפֵר בְּיוֹם שָׁמְעוֹ אֵין זֶה מוּפָר. שֶׁנֶּאֱמַר (במדבר ל ו) "וְאִם הֵנִיא אָבִיהָ אוֹתָהּ בְּיוֹם שָׁמְעוֹ" וְגוֹ' (במדבר ל ז) "וְאִם הָיוֹ תִהְיֶה לְאִישׁ וּנְדָרֶיהָ עָלֶיהָ" (במדבר ל ח) "וְשָׁמַע אִישָׁהּ בְּיוֹם שָׁמְעוֹ" וְגוֹ' הָא לָמַדְתָּ שֶׁאַחַר שֶׁהֵפֵר הָאָב וְשָׁמַע הָאָרוּס הֲרֵי זֶה מֵפֵר בְּיוֹם שְׁמוֹעַ הָאָב. וְהוּא הַדִּין אִם שָׁמַע אָרוּס וְהֵפֵר וְאַחַר כַּמָּה יָמִים שָׁמַע הָאָב וְהֵפֵר בְּיוֹם שָׁמְעוֹ שֶׁאֵינוֹ מוּפָר. וּמִנַּיִן שֶׁבְּנַעֲרָה מְאֹרָסָה הַכָּתוּב מְדַבֵּר שֶׁהֲרֵי הוּא אוֹמֵר לְמַטָּה (במדבר ל יא) "וְאִם בֵּית אִישָׁהּ נָדָרָה" וְגוֹ' (במדבר ל יב) "וְשָׁמַע אִישָׁהּ וְהֶחֱרִשׁ לָהּ" וְגוֹ' מִכְּלַל שֶׁאִישָׁהּ הָאָמוּר לְמַעְלָה אָרוּס כְּמוֹ שֶׁבֵּאַרְנוּ:

18

When a father or a husband hears of a vow and remains silent in order to cause the woman aggravation,55 if the day passes without him nullifying or revoking [her vows], they are binding even if he did not have the intent of accepting them.

If she took a vow and her father or her husband nullified it, but without knowing of the nullification, she willfully violated her vow or oath, she is not liable. Although she had the intent of transgressing, since she committed a permitted act,56 she is exempt. Concerning this, [ibid.:6] states: "God will forgive her, although her father prevented her." She is given stripes for rebellious conduct,57 because she had the intent to transgress.

יח

שָׁמַע הָאָב אוֹ הַבַּעַל וְשָׁתַק כְּדֵי לְצַעֲרָהּ אַף עַל פִּי שֶׁלֹּא הָיָה בְּלִבּוֹ לְקַיֵּם נִדְרָהּ הוֹאִיל וְעָבַר הַיּוֹם וְלֹא הֵפֵר וְלֹא בִּטֵּל נִתְקַיְּמוּ נְדָרֶיהָ. נָדְרָה וְהֵפֵר לָהּ הָאָב אוֹ הַבַּעַל וְהִיא לֹא יָדְעָה שֶׁהֵפֵר וְעָבְרָה עַל נִדְרָהּ אוֹ עַל שְׁבוּעָתָהּ בְּזָדוֹן הֲרֵי זוֹ פְּטוּרָה וְאַף עַל פִּי שֶׁנִּתְכַּוְּנָה לְאִסּוּר הוֹאִיל וְנַעֲשָׂה הַהֶתֵּר פְּטוּרָה וְעַל זֶה נֶאֱמַר (במדבר ל ו) "וַה' יִסְלַח לָהּ כִּי הֵנִיא אָבִיהָ אֹתָהּ". וּמַכִּין אוֹתָהּ מַכַּת מַרְדּוּת מִפְּנֵי שֶׁנִּתְכַּוְּנָה לְאִסּוּר:

19

When she takes a vow and violates her vow before her father or her husband nullifies it, she is liable - either for lashes58 or a sacrifice59 - for the transgression she committed even if he heard of it that day and nullified it.60

יט

נָדְרָה וְעָבְרָה עַל נִדְרָהּ קֹדֶם שֶׁיָּפֵר לָהּ אָבִיהָ אוֹ בַּעְלָהּ אַף עַל פִּי שֶׁשָּׁמַע בּוֹ בַּיּוֹם וְהֵפֵר לָהּ הֲרֵי זוֹ חַיֶּבֶת עַל דָּבָר שֶׁעָבְרָה בּוֹ. אִם מַלְקוֹת מַלְקוֹת וְאִם קָרְבָּן קָרְבָּן:

20

If a father or a husband heard of [a woman's] vow, but remained silent, because he did not know that a father or a husband has a right to nullify her vows or he knew that he had a right to nullify her vow, but did not know that such a vow required nullification, when he learns of this, he may nullify [the vow]. The time when he gains this knowledge is equivalent to the time of the vow or the time he heard of it and he may nullify it for that entire day.

כ

שָׁמַע נִדְרָהּ וְשָׁתַק מִפְּנֵי שֶׁלֹּא הָיָה יוֹדֵעַ שֶׁיֵּשׁ לָאָב אוֹ לַבַּעַל לְהָפֵר. אוֹ שֶׁיָּדַע שֶׁיֵּשׁ לָהֶם לְהָפֵר אֲבָל לֹא יָדַע שֶׁנֵּדֶר זֶה צָרִיךְ הֲפָרָה וּלְאַחַר זְמַן יָדַע הֲרֵי זֶה יָפֵר וּשְׁעַת יְדִיעָתוֹ כְּאִלּוּ הִיא שְׁעַת הַנֵּדֶר אוֹ שְׁעַת שְׁמוּעָתוֹ וְיָפֵר כָּל הַיּוֹם:

21

[When a nullification is made in error,] one must return and nullify it again. [For example,] his wife took a vow and he thought that she was his daughter, and he nullified it with the intent that she was his daughter. She took a nazirite vow and he thought that she had vowed [to offer] a sacrifice and he nullified it with the intent that she had vowed [to offer] a sacrifice. She forbade herself to partake of figs and he thought she said grapes and nullified with the intent that she had forbade grapes. [In all such instances,] he must nullify the vow again when he learns of the vow and the identity of the woman taking the vow for the sake of this woman and this vow. [This can be inferred from ibid.:5]: "Her father did not prevent her"; [this indicates that he must have in mind] the woman taking the vow herself. "And her father heard her vow,"61 i.e., until he knows the vow that she took. He may nullify the vow throughout the entire day that he discovers this information.62

כא

נָדְרָה אִשְׁתּוֹ וְסָבוּר שֶׁהִיא בִּתּוֹ וְהֵפֵר לָהּ עַל דַּעַת שֶׁהִיא בִּתּוֹ. וְכֵן אִם נָדְרָה בְּנָזִיר וְסָבוּר שֶׁנָּדְרָה בְּקָרְבָּן וְהֵפֵר לָהּ עַל דַּעַת שֶׁנָּדְרָה קָרְבָּן. אָסְרָה עַצְמָהּ בִּתְאֵנִים וְסָבוּר [שֶׁאָסְרָה עַצְמָהּ] בַּעֲנָבִים וְהֵפֵר לָהּ עַל דַּעַת שֶׁנָּדְרָה לֶאֱסֹר [עַצְמָהּ] בַּעֲנָבִים צָרִיךְ לַחְזֹר וּלְהָפֵר כְּשֶׁיֵּדַע הַנֵּדֶר וְהַנּוֹדֶרֶת לְשֵׁם הַנּוֹדֶרֶת הַזֹּאת וּלְשֵׁם הַנֵּדֶר הַזֶּה שֶׁנֶּאֱמַר (במדבר ל יב) "לֹא הֵנִיא אָבִיהָ אֹתָהּ" לְנוֹדֶרֶת עַצְמָהּ וְאוֹמֵר (במדבר ל ה) "וְשָׁמַע אָבִיהָ אֶת נִדְרָהּ" עַד שֶׁיֵּדַע אֵי זֶה נֵדֶר נָדְרָה. וְיֵשׁ לוֹ לְהָפֵר אוֹתוֹ כָּל יוֹם הַיְדִיעָה: