יורה דעה רכ״טYoreh De'ah 229

Se’if 1א׳

נֶדֶר שֶׁהֻתַּר מִקְּצָתוֹ, הֻתַּר כֻּלּוֹ. כֵּיצַד, נָדַר לְהִתְעַנּוֹת אוֹ שֶׁלֹּא לֶאֱכֹל בָּשָׂר זְמַן יָדוּעַ, וְאֵרְעוּ בּוֹ שַׁבָּתוֹת וְיָמִים טוֹבִים, אוֹמְרִים לוֹ: אִלּוּ נָתַתָּ לְלִבְּךָ שֶׁיֶּאֱרְעוּ בּוֹ שַׁבָּתוֹת וְיָמִים טוֹבִים לֹא הָיִיתָ נוֹדֵר, וְהֻתַּר הַכֹּל (רֹא"שׁ וְרַמְבַּ"ם). וְכֵן אִם אָמַר לַחֲבוּרַת אֲנָשִׁים: קוּנָם שֶׁאֲנִי נֶהֱנֶה לְכֻלְּכֶם, אוֹ שֶׁאָמַר: שֶׁאֲנִי נֶהֱנֶה לְךָ, לְךָ, לְךָ, הָוֵי כְּלָל, וְאִם הֻתַּר אֶחָד מֵהֶם הֻתְּרוּ כֻּלָּם. אֲבָל אִם אָמַר: קוּנָם שֶׁאֲנִי נֶהֱנֶה לְךָ, קוּנָם שֶׁאֲנִי נֶהֱנֶה לְךָ, כָּל אֶחָד נֶדֶר בִּפְנֵי עַצְמוֹ, וְאִם הֻתַּר אֶחָד לֹא הֻתְּרוּ כֻּלָּם. וּלְהָרַמְבַּ"ם, אִם אָמַר: שֶׁאֲנִי נֶהֱנֶה לְזֶה וּלְזֶה וּלְזֶה, הֻתַּר הָרִאשׁוֹן הֻתְּרוּ כֻּלָּם; הֻתַּר הָאַחֲרוֹן, הָאַחֲרוֹן מֻתָּר וְכֻלָּם אֲסוּרִים. שֶׁאֲנִי נֶהֱנֶה לְזֶה, לְזֶה, לְזֶה, צָרִיךְ פֶּתַח לְכָל אֶחָד וְאֶחָד. וְיֵשׁ אוֹמְרִים דְּלֹא אַמְרִינָן נֶדֶר שֶׁהֻתַּר מִקְּצָתוֹ הֻתַּר כֻּלּוֹ, אֶלָּא כְּשֶׁנִּתַּר עַל יְדֵי פֶּתַח, אֲבָל עַל יְדֵי חֲרָטָה לֹא, וְיֵשׁ אוֹמְרִים דַּאֲפִלוּ נִתַּר בַּחֲרָטָה, נָמֵי. וְאֵין דְּבָרִים אֵלּוּ אֲמוּרִים אֶלָּא בְּנוֹדֵר לְעַצְמוֹ, אֲבָל אִם נָדַר אוֹ נִשְׁבַּע לַחֲבֵרוֹ לְפָרְעוֹ אוֹ לַעֲשׂוֹת לוֹ מְלָאכָה, וְהִתִּיר לוֹ חֲבֵרוֹ מִקְּצָתוֹ, לֹא הֻתְּרוּ לוֹ הַשְּׁאָר. וְהוּא הַדִּין אִם הָיוּ שְׁנַיִם וְהֻתַּר הָאֶחָד.

A vow part of which was released — the whole of it is released. How so? He vowed to fast, or not to eat meat for a known time, and Sabbaths and festival days fell within it: they say to him, had you given it to your heart that Sabbaths and festival days would fall within it, you would not have vowed — and the whole is released (the Rosh and the Rambam). And likewise if he said to a company of men: konam (forbidden as an offering is) that I have benefit from all of you, or if he said: that I have benefit from you, from you, from you — it is a general utterance, and if one of them was released they are all released. But if he said: konam that I have benefit from you, konam that I have benefit from you — each one is a vow by itself, and if one was released they are not all released. And according to the Rambam, if he said: that I have benefit from this one and from this one and from this one — if the first was released they are all released; if the last was released, the last is permitted and they are all forbidden. That I have benefit from this one, from this one, from this one — an opening is required for each and every one. And there are those who say that we do not say that a vow part of which was released is wholly released save where it was released by way of an opening, but not by way of regret; and there are those who say that even if it was released by regret, so also. And these words are said only of one who vows for himself; but if he vowed or swore to his fellow to pay him or to do work for him, and his fellow released him part of it, the rest is not released for him. And the same law applies if there were two and one of them was released.

Se’if 2ב׳

אִם הֶחֱרִימוּ אוֹ נִדּוּ עֲשָׂרָה בְּנֵי אָדָם, וְהִתִּירוּ אֶחָד מֵהֶם, הוּא מֻתָּר וְכֻלָּם אֲסוּרִים. וְכֵן בַּהֲפָרַת בַּעַל, אִם הֵפֵר נֶדֶר אִשְׁתּוֹ בְּמִקְצָת, לֹא הֻתַּר כֻּלּוֹ.

If ten men laid a cherem or a ban, and they released one of them, he is permitted and they are all forbidden. And likewise in the annulment by a husband: if he annulled his wife's vow in part, the whole of it is not released.

Se’if 3ג׳

נָדַר מֵאֶחָד, וְאָמַר עַל אַחֵר: יְהֵא כִּפְלוֹנִי, כֻּלָּם אֲסוּרִים, אֲפִלּוּ עַד מֵאָה. הֻתַּר הָרִאשׁוֹן, הֻתְּרוּ כֻּלָּם. הֻתַּר הָאַחֲרוֹן, הוּא מֻתָּר וְכֻלָּם אֲסוּרִין. הֻתַּר הָאֶמְצָעִי, כָּל שֶׁקּוֹדֵם לוֹ, אֲסוּרִין, הוּא וְכָל שֶׁלְּאַחֲרָיו מֻתָּרִים. וְכֵן מִי שֶׁנָּדַר, וְשָׁמַע חֲבֵרוֹ וְאָמַר תּוֹךְ כְּדֵי דִּבּוּר: וַאֲנִי; וְשָׁמַע שְׁלִישִׁי וְאָמַר: וַאֲנִי, וְנִשְׁאַל הָרִאשׁוֹן עַל נִדְרוֹ, וְהֻתַּר, הֻתְּרוּ כֻּלָּם. נִשְׁאַל הָאַחֲרוֹן, וְהֻתַּר, הָאַחֲרוֹן מֻתָּר וְכֻלָּם אֲסוּרִים. נִשְׁאַל הַשֵּׁנִי, וְהֻתַּר, הַשֵּׁנִי וְהָאַחֲרוֹן מֻתָּרִים, וְהָרִאשׁוֹן אָסוּר. וְהוּא הַדִּין לְנוֹדֵר מִבָּשָׂר, וְהִתְפִּיס פַּת בְּבָשָׂר, וְהִתְפִּיס דְּבַשׁ בְּפַת. אָסַר עָלָיו כִּכָּר ב' פְּעָמִים, אוֹ שֶׁנִּשְׁבַּע עָלָיו ב' פְּעָמִים, אַף עַל פִּי שֶׁנִּשְׁאַל עָלָיו וְהִתִּירוּ לוֹ, אָסוּר עַד שֶׁיִּשְׁאַל עָלָיו וְיַתִּירוּ לוֹ פַּעַם שֵׁנִית.

He vowed away from one man, and said of another: let him be like so-and-so — they are all forbidden, even up to a hundred. The first was released, they are all released. The last was released, he is permitted and they are all forbidden. The middle one was released — all that precede him are forbidden; he and all that come after him are permitted. And likewise one who vowed, and his fellow heard and said within the space of an utterance: and I; and a third heard and said: and I; and the first sought release upon his vow and it was released — they are all released. The last sought release and it was released, the last is permitted and they are all forbidden. The second sought release and it was released, the second and the last are permitted and the first is forbidden. And the same law applies to one who vows away from meat and attached bread to meat and attached honey to bread. He forbade a loaf upon himself twice, or swore upon it twice — even though he sought release upon it and they released him, it is forbidden until he seek release upon it and they release him a second time.