יורה דעה ר״חYoreh De'ah 208

Se’if 1א׳

סְתָם נְדָרִים לְהַחֲמִיר. כֵּיצַד, אָמַר: פֵּרוֹת אֵלּוּ כִּבְשַׂר מָלִיחַ אוֹ: כְּיַיִן נֶסֶךְ, שֶׁיֵּשׁ בְּמַשְׁמָעוֹ מָלִיחַ שֶׁל קָדָשִׁים אוֹ יַיִן נֶסֶךְ לַשָּׁמַיִם שֶׁהוּא נֶדֶר, שֶׁהֲרֵי הוּא מַתְפִּיס בְּדָבָר הַנָּדוּר, וְיֵשׁ עוֹד בְּמַשְׁמָע בְּשַׂר מָלִיחַ וְיַיִן נֶסֶךְ לְעוֹבְדֵי גִּלּוּלִים שֶׁאֵינוֹ נֶדֶר, שֶׁהֲרֵי הוּא מַתְפִּיס בְּדָבָר הָאָסוּר, אָנוּ תּוֹלִין אוֹתוֹ לְהַחֲמִיר. וְאִם הוּא אוֹמֵר שֶׁדַּעְתּוֹ כִּבְשַׂר מָלִיחַ וְיַיִן נֶסֶךְ שֶׁל עֲבוֹדַת כּוֹכָבִים, נֶאֱמָן וְאֵין צָרִיךְ שְׁאֵלָה, וַאֲפִלּוּ הוּא עַם הָאָרֶץ. וְאִם רֹב אַנְשֵׁי הַמָּקוֹם קוֹרִים לִבְשַׂר מָלִיחַ שֶׁל קָדָשִׁים בְּשַׂר מָלִיחַ סְתָם, וּלְיַיִן נֶסֶךְ לַשָּׁמַיִם יַיִן נֶסֶךְ סְתָם, אֵינוֹ נֶאֱמָן.

Vows without more are taken to the stringent side. How so? He said: these fruits are like salted meat, or: like yayin nesach (wine poured out as a libation) — for there is in its implication salted meat of consecrated things, or yayin nesach to Heaven, which is a vow, since he is attaching it to a vowed thing; and there is further in its implication salted meat and yayin nesach of idolaters, which is not a vow, since he is attaching it to a forbidden thing — we attribute it to the stringent side. And if he says that his intention was like salted meat and yayin nesach of an idol, he is believed and requires no asking of a sage, even if he is an am ha-aretz (one unlearned in the Torah). And if most of the men of the place call salted meat of consecrated things "salted meat" without more, and yayin nesach to Heaven "yayin nesach" without more, he is not believed.

Se’if 2ב׳

נָדַר בְּחֵרֶם וְאָמַר: לֹא נָדַרְתִּי אֶלָּא בְּחֶרְמוֹ שֶׁל יָם (פי' רֶשֶׁת שֶׁצָדִין בָּהּ דָּגִים בְּיָם) ; בְּקָרְבָּן, וְאָמַר: לֹא נָדַרְתִּי אֶלָּא בְּקָרְבְּנוֹת מְלָכִים; הֲרֵי עַצְמִי קָרְבָּן, וְאָמַר: לֹא נָדַרְתִּי אֶלָּא בְּעֶצֶם שֶׁהִנַּחְתִּי לִהְיוֹת נוֹדֵר בּוֹ; קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי, וְאָמַר: לֹא נָדַרְתִּי אֶלָּא מֵאִשְׁתִּי הָרִאשׁוֹנָה שֶׁגֵּרַשְׁתִּי, אִם הוּא תַּלְמִיד חָכַם נֶאֱמָן וְאֵינוֹ צָרִיךְ הַתָּרָה; וְאִם הוּא עַם הָאָרֶץ, צָרִיךְ שְׁאֵלָה, שֶׁלֹּא יִנְהֲגוּ קַלּוּת רֹאשׁ בִּנְדָרִים. וּמִיהוּ בַּחֲרָטָה סָגֵי, וְאֵין צָרִיךְ לִפְתֹּחַ לוֹ פֶּתַח. וְאִם עָבַר עַל הַנֶּדֶר, אֵין קוֹנְסִין אוֹתוֹ לִנְהֹג אִסוּר כַּיָּמִים שֶׁעָבַר עַל הַנֶּדֶר וְנָהַג בָּהֶם הֶתֵּר; אֲבָל הַנּוֹדֵר נֶדֶר גָּמוּר דְּאוֹרַיְתָא וְעָבַר עָלָיו בְּמֵזִיד, קוֹנְסִין אוֹתוֹ וְאֵין מַתִּירִין לוֹ אֶלָּא אִם כֵּן יִנְהֹג אִסוּר כַּיָּמִים שֶׁעָבַר עָלָיו וְנָהַג בּוֹ הֶתֵּר. וְאִם יֵשׁ מִכְשׁוֹל בַּדָּבָר, כְּגוֹן שֶׁנָּדַר בְּדָבָר שֶׁאֵינוֹ יָכוֹל לִזָּהֵר בּוֹ, כְּגוֹן שֶׁאָסַר עָלָיו כָּל הַפֵּרוֹת שֶׁבָּעוֹלָם חוּץ מִדָּגָן, וְעָבַר עָלָיו, מַתִּירִין לוֹ מִיָּד, וְאֵין קוֹנְסִין אוֹתוֹ לִנְהֹג אִסוּר כַּיָּמִים שֶׁעָבַר עָלָיו, כְּדֵי שֶׁלֹּא יָבֹא לִידֵי מִכְשׁוֹל. וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁמִּכָּל מָקוֹם יֵשׁ לְהַחְמִיר עָלָיו שֶׁלֹּא לְהַתִּירוֹ בַּחֲרָטָה אֶלָּא בְּפֶתַח; וּמִזֶּה נִלְמַד לְמִי שֶׁאָסַר עַל עַצְמוֹ בָּשָׂר וְיַיִן אִם יַעֲבֹר עֲבֵרָה פְּלוֹנִית, וְעָבַר עָלֶיהָ וְלֹא נִזְהַר מִבָּשָׂר וְיַיִן וּבָא לְהַתִּיר נִדְרוֹ, שֶׁמַּתִּירִין לוֹ מִיָּד, וְאֵינוֹ צָרִיךְ לִנְהֹג אִסוּר כַּיָּמִים שֶׁנָּהַג בָּהֶם הֶתֵּר, כֵּיוָן שֶׁיֵּשׁ חֲשַׁשׁ מִכְשׁוֹל בַּדָּבָר. הַגָּה: מִיהוּ אִם נִרְאָה לֶחָכָם שֶׁיּוּכַל לַעֲמֹד עַל עַצְמוֹ וְלֹא יַעֲבֹר עוֹד, אֵין מַתִּירִים לוֹ עַד שֶׁיִּנְהֹג אִסּוּר כַּיָּמִים שֶׁנָּהַג בָּהֶן הֶתֵּר (מָרְדְּכַי רֵישׁ שְׁבוּעוֹת שְׁתַּיִם וּבִתְשׁוּבַת הָרַמְבַּ"ן סִימָן רנ"ה).

He vowed by cherem (the ban that gives a thing over to the priests or to the Sanctuary) and said: I vowed only by the cherem of the sea (that is, a net with which they catch fish in the sea); by a sacrifice, and said: I vowed only by the sacrifices of kings; behold myself is a sacrifice, and said: I vowed only by a bone that I had set aside to vow by; konam (forbidden as an offering is) that my wife have benefit from me, and said: I vowed only concerning my first wife whom I divorced — if he is a Torah scholar he is believed and does not require release; and if he is an am ha-aretz, he requires the asking of a sage, so that they shall not treat vows with levity. But regret suffices, and they need not open an opening for him. And if he transgressed the vow, they do not penalise him to observe the prohibition for as many days as he transgressed the vow and conducted himself in them as permitted; but one who vows a complete vow by Torah law and transgressed it wilfully — they penalise him, and they do not release him unless he observes the prohibition for as many days as he transgressed it and conducted himself in it as permitted. And if there is a stumbling-block in the matter — such as where he vowed in a thing that he is not able to be careful in, such as where he forbade upon himself all the fruits in the world apart from grain, and he transgressed it — they release him at once, and they do not penalise him to observe the prohibition for as many days as he transgressed it, so that he shall not come to a stumbling-block. And there is one who says that in any case there is ground to be stringent with him, not to release him by regret but only by an opening; and from this it is learned, as to one who forbade upon himself meat and wine if he should commit such a transgression, and he committed it and was not careful of meat and wine and came to release his vow, that they release him at once, and he need not observe the prohibition for as many days as he conducted himself in them as permitted, since there is a concern of a stumbling-block in the matter. Hagah [Rema]: But if it appears to the sage that he is able to stand upon himself and will not transgress again, they do not release him until he observes the prohibition for as many days as he conducted himself in them as permitted (Mordechai, the beginning of the chapter "Oaths, two", and in a responsum of the Ramban, siman 255).

Se’if 3ג׳

בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁצָּרִיךְ לִנְהֹג אִסוּר כַּיָּמִים שֶׁנָּהַג בָּהֶם הֶתֵּר, בְּיָמִים מוּעָטִים; אֲבָל בַּמְּרֻבִּים, דַּיּוֹ ל' יוֹם.

In what case are these words said, that he must observe the prohibition for as many days as he conducted himself in them as permitted? In few days; but in many, thirty days suffice for him.