יורה דעה רט״וYoreh De'ah 215

Siman 215 of 402 in Yoreh De'ah — 6 se'ifim

Se’if 1א׳

נְדָרִים חָלִים עַל דְּבַר מִצְוָה. כֵּיצַד, אָמַר: קוּנָם סֻכָּה שֶׁאֲנִי יוֹשֵׁב, לוּלָב אֲנִי נוֹטֵל, אָסוּר לִישֵׁב בַּסֻכָּה וְלִטֹּל לוּלָב. הַגָּה: וְיֵשׁ אוֹמְרִים שֶׁמַּלְקִין אוֹתוֹ עַל שֶׁנָּדַר לְבַטֵּל הַמִּצְוָה, וּמַתִּירִין לוֹ נִדְרוֹ וּמְקַיֵּם הַמִּצְוָה (מָרְדְּכַי רֵישׁ שְׁבוּעוֹת שְׁתַּיִם בְּשֵׁם ר"ח) ; וְיֵשׁ אוֹמְרִים דְּאֵין מַלְקוֹת בְּנֶדֶר שָׁוְא, רַק גַּבֵּי שְׁבוּעַת שָׁוְא (מָרְדְּכַי מָצָא בְּשֵׁם ראבי"ה ור"ן וְרֹא"שׁ בִּנְדָרִים וְעַיֵּן בֵּית יוֹסֵף סִימָן רל"ו), וְכֵן עִקָּר.

Vows take effect upon a thing of a mitzvah. How so? He said: konam (forbidden as an offering is) is the sukkah (the booth of the festival) that I sit in, the lulav (the palm branch taken and waved on the festival of Sukkot) that I take — he is forbidden to sit in the sukkah and to take the lulav. Hagah [Rema]: And there are those who say that they flog him for having vowed to annul the mitzvah, and they release his vow for him and he performs the mitzvah (Mordechai, the beginning of the chapter "Oaths, two", in the name of Rabbeinu Chananel); and there are those who say that there is no flogging in a vain vow, but only in a vain oath (Mordechai found, in the name of Raavyah and the Ran and the Rosh in Nedarim, and see Beit Yosef, siman 236), and so is the main ruling.

Se’if 2ב׳

נָדַר לְהִתְעַנּוֹת זְמַן יָדוּעַ וְאֵרַע בּוֹ שַׁבָּתוֹת וְיָמִים טוֹבִים וְרֹאשׁ חֹדֶשׁ, מַתִּירִין לוֹ נִדְרוֹ וּפוֹתְחִין לוֹ בָּהֶם שֶׁאוֹמְרִים לוֹ: אִלּוּ שַׂמְתָּ עַל לִבְּךָ שֶׁיִּפְגְּעוּ בְּתוֹךְ הַזְּמַן הַזֶּה אֵלּוּ הַיָּמִים לֹא הָיִיתָ נוֹדֵר, וְהֻתַּר כָּל הַנֶּדֶר.

He vowed to fast a known period, and Sabbaths and festival days and the New Moon fell within it — they release his vow for him, and they open for him with them, in that they say to him: had you set upon your heart that these days would meet you within this period, you would not have vowed. And the whole vow is released.

Se’if 3ג׳

בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁצָּרִיךְ הַתָּרָה, כְּשֶׁקִּבְּלוֹ בִּלְשׁוֹן נֶדֶר, שֶׁאָמַר: קוּנָם אֲכִילַת יָמִים כָּךְ וְכָךְ עָלַי; אֲבָל אִם לֹא הוֹצִיאוֹ אֶלָּא בִּלְשׁוֹן קַבָּלַת תַּעֲנִית, אֵינוֹ דּוֹחֶה לֹא שַׁבָּת וְיוֹם טוֹב וְרֹאשׁ חֹדֶשׁ וְלֹא חֲנֻכָּה וּפוּרִים וְאֵינוֹ צָרִיךְ הַתָּרָה, וַאֲפִלּוּ לֹא קִבֵּל עָלָיו לְהִתְעַנּוֹת אֶלָּא בְּשַׁבָּת וְיוֹם טוֹב בִּלְבַד וְעַיֵּן בא"ח סִימָן תי"ח.

In what case are these words said, that he requires release? Where he accepted it in the language of a vow, saying: konam is the eating of such-and-such days upon me. But if he uttered it only in the language of the acceptance of a fast, it does not override the Sabbath or a festival day or the New Moon, nor Chanukah and Purim, and it requires no release — and even if he accepted upon himself to fast only on the Sabbath and on a festival day. And see in Orach Chayim, siman 418.

Se’if 4ד׳

הַמְקַבֵּל עָלָיו בִּלְשׁוֹן נֶדֶר לָצוּם בְּשַׁבָּת וְיוֹם טוֹב, חָל הַנֶּדֶר. וְכֵן הַנּוֹדֵר לָצוּם יוֹם א' אוֹ ב' כָּל יָמָיו, וּפָגַע בָּהֶם יוֹם טוֹב אוֹ עֶרֶב יוֹם כִּפּוּר, חַיָּב לָצוּם; וְאֵין צָרִיךְ לוֹמַר רֹאשׁ חֹדֶשׁ, אֲבָל אִם פָּגַע בָּהֶם חֲנֻכָּה וּפוּרִים, נִדְרוֹ בָּטֵל. וְעַיֵּן בא"ח סִימָן תק"ע דְּלֹא פָּסַק כֵּן.

One who accepts upon himself in the language of a vow to fast on the Sabbath and on a festival day — the vow takes effect. And likewise one who vows to fast on the first day or on the second all his days, and a festival day or the eve of the Day of Atonement met him in them, is bound to fast; and there is no need to say the New Moon. But if Chanukah and Purim met him in them, his vow is void. And see in Orach Chayim, siman 570, that he did not rule so.

Se’if 5ה׳

הָא דִּנְדָרִים חָלִים עַל דְּבַר מִצְוָה, דַּוְקָא בְּמִצְוַת עֲשֵׂה בֵּין שֶׁיֵּשׁ בָּהּ עֲשֵׂה גְּרֵידָא בֵּין שֶׁיֵּשׁ עֲשֵׂה בְּקִיּוּמָהּ וְלֹא תַּעֲשֶׂה בְּבִטּוּלָהּ, וְאֵין הֶפְרֵשׁ בָּזֶה בֵּין אִסוּר הַבָּא מֵאֵלָיו לְאִסוּר הַבָּא עַל יְדֵי עַצְמוֹ; אֲבָל עַל מִצְוַת לֹא תַּעֲשֶׂה דְּעַלְמָא, אֵינוֹ חָל בֵּין בְּבִטּוּלוֹ בֵּין בְּקִיּוּמוֹ. כֵּיצַד, הֲרֵי שֶׁאָמַר: אֲכִילַת נְבֵלָה עָלַי, אֵין הַנֶּדֶר חָל עָלָיו; וְהוּא הַדִּין לְאִסוּר הַבָּא עַל יְדֵי עַצְמוֹ, כְּגוֹן שֶׁאָמַר: שְׁבוּעָה שֶׁלֹּא אֹכַל כִּכָּר זֶה, וְחָזַר וְאָמַר: כִּכָּר זֶה עָלַי, אֵינוֹ חַיָּב אֶלָּא אַחַת דְּהַיְנוּ מִשּׁוּם בַּל יַחֵל דִּשְׁבוּעָה; וְכֵן אִם אָמַר: שְׁבוּעָה שֶׁלֹּא אֶשְׁתֶּה וְחָזַר וְאָמַר הֲרֵינִי נָזִיר, וְשָׁתָה, אֵינוֹ חַיָּב אֶלָּא אַחַת דְּהַיְנוּ בַּל יַחֵל דִּשְׁבוּעָה; אֲבָל דִּנְזִירוּת לֹא, אֶלָּא אִם כֵּן נִשְׁאַל עַל הַשְּׁבוּעָה שֶׁאָז חָל הַנְּזִירוּת עָלָיו. וְהַנֶּדֶר חָל עַל מִי שֶׁנִּשְׁבַּע שֶׁיִּישַׁן אוֹ שֶׁיִּשְׁתֶּה, וְאַף עַל פִּי שֶׁיֵּשׁ בְּבִטּוּלוֹ לֹא תַּעֲשֶׂה.

This, that vows take effect upon a thing of a mitzvah, is specifically as to a positive commandment — whether there is in it a positive commandment alone or whether there is a positive commandment in its performance and a negative commandment in its annulment; and there is no difference in this between a prohibition that comes of itself and a prohibition that comes by his own act. But upon a negative commandment in general it does not take effect, whether in its annulment or in its performance. How so? If he said: the eating of carrion is upon me, the vow does not take effect upon him. And the same law applies to a prohibition that comes by his own act — such as where he said: an oath that I shall not eat this loaf, and went back and said: this loaf is upon me — he is liable only once, that is, on account of "he shall not profane" as to the oath. And likewise if he said: an oath that I shall not drink, and went back and said: behold I am a nazirite, and drank — he is liable only once, that is, "he shall not profane" as to the oath; but as to the naziriteship, no, unless he sought release upon the oath, for then the naziriteship takes effect upon him. And the vow takes effect upon one who swore that he would sleep or that he would drink, even though there is a negative commandment in its annulment.

…and 1 more se'if in this siman.

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Shulchan Aruch, Yoreh De'ah — Torat Emet 357 edition, via Sefaria — public domain

English rendered from the Hebrew for this app — The Gematria's own rendering program. A rendering of the words, not a ruling; practical halacha is learned with a rav