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1 And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the Lord hath commanded.

2 If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth.

3 If a woman also vow a vow unto the Lord, and bind herself by a bond, being in her father's house in her youth;

4 And her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her; then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand.

5 But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the Lord shall forgive her, because her father disallowed her.

6 And if she had at all an husband, when she vowed, or uttered ought out of her lips, wherewith she bound her soul;

7 And her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds wherewith she bound her soul shall stand.

8 But if her husband disallowed her on the day that he heard it; then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect: and the Lord shall forgive her.

9 But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her.

10 And if she vowed in her husband's house, or bound her soul by a bond with an oath;

11 And her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond wherewith she bound her soul shall stand.

12 But if her husband hath utterly made them void on the day he heard them; then whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void; and the Lord shall forgive her.

13 Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.

14 But if her husband altogether hold his peace at her from day to day; then he establisheth all her vows, or all her bonds, which are upon her: he confirmeth them, because he held his peace at her in the day that he heard them.

15 But if he shall any ways make them void after that he hath heard them; then he shall bear her iniquity.

16 These are the statutes, which the Lord commanded Moses, between a man and his wife, between the father and his daughter, being yet in her youth in her father's house.

h.ויאמר משה אל בני ישראל AND MOSES TOLD THE CHILDREN OF ISRAEL — This is stated to separate this subject (of sacrifies) from the following (vows). Such is the opinion of R. Ishmael. What it means is: since up to now we have the words of the Omnipresent to Moses (Numbers 28:1—2: “And the Lord said to Moses, ‘Command the children of Israel, etc.’ ”) and the chapter about vows that follows begins with an utterance of Moses (“And Moses spake”), it is necessary first to make a break by stating that Moses in turn told this section to Israel (“And Moses told etc.”), for if this were not done it would imply that he did not tell them this section about the sacrifices, but began his address with the chapter about vows (Sifrei Bamidbar 152).

h.ראשי המטות [AND MOSES SPAKE TO] THE HEADS OF THE TRIBES OF THE CHILDREN OF ISRAEL] — This does not mean that he spoke only to the princes of the children of Israel and not to the people also, but that he showed respect to the princes by teaching them first and that afterwards he taught the children of Israel. This explanation seems to assume that this was the general method of instruction, but from what Biblical verse may we infer that this was so in the case of all addresses, and that this was no exceptional case? Because it says, (Exodus 34:31—32) “[And Moses called unto them], and Aaron and all the princes of the congregation returned unto him and Moses spake unto them; and afterwards all the children of Israel came nigh, [and he gave them all the commandments which the Lord had spoken to him in Mount Sinai]”. But if this be no exceptional case, what reason is there for Scripture going out of its way to state it here? Because by specially stating that the laws about vows were taught in the first instance to the princes and afterwards to the Israelites, it intends to teach that the annulling of vows is really to be effected by one person who is expert in the Law, and that only if there be no such expert, may they be annulled by three ordinary persons. But you may perhaps say that the statement does mean that Moses spoke this section only to the princes of the children of Israel, and that Moses did not speak to them also, and that consequently nothing about the expert and laymen can be inferred! But it is stated here, “This is the word”, and it is stated in the passage dealing with “animals slaughtered outside the sanctuary” (Leviticus 17:2) “This is the word”. What is the case there? It was addressed to Aaron and to his sons and to all the children of Israel, as it is said there, “Speak unto Aaron [and unto his sons and unto all the children of Israel]”! So, too, this was addressed to all of them (and the reason why it is stated here is to tell us that the annulling of vows etc., as above) (cf. Sifrei Bamidbar 153:1; Nedarim 78a).

h.זה הדבר THIS IS THE WORD — Moses prophesied with the words (introduced his message by the statement), “Thus saith the Lord, About midnight [will I go into the midst of Egypt]” (Exodus 11:4), and other prophets also prophesied with “Thus saith the Lord”, Moses, however, had an additional superiority in that he prophesied also with the expression “This is the actual word [that God hath spoken]” (Sifrei Bamidbar 153:2). Another explanation of זה הדבר THIS IS THE WORD: it is a restrictive phrase serving to intimate that the Sage (the expert) makes use of the expression “invalidating” (התרה), and the husband (dealing with his wife’s vows), only of the expression “annulling” (הפרה), as is the language of Scripture here (e. g., in v. 9), and that if they (one of them) exchanges the expression, it (the vow) is not invalidated nor is it annulled as the case may be (Nedarim 78a).

h.נדר A VOW — This is when one says, Behold, I take upon myself an obligation which is as sacred to me as an offering, that I will not eat, or that I will not do such-and-such a thing. — One might think that if he swears that he will eat the flesh of an animal which has not been slaughtered properly according to the rite that I may apply to him the text, “He shall do according to all that goeth forth from his mouth”! It, however, says, “[If he takes an oath] to forbid something to himself”, i.e., to forbid for himself something which is permissible to him — and not to make permissible that which is forbidden to him (Sifrei Bamidbar 153:4).

h.לא יחל דברו This is the same as לא יחלל דברו (the root of יחל being חלל): He shall not make his own word to bear a secular character (חולין) (Sifrei Bamidbar 153:4; see also Rashi on Leviticus 21:4).

h.בבית אביה [IF A WOMAN VOW] … BEING IN HER FATHER’S HOUSE — i.e., under her father’s control, but the law here stated applies even though she be not in his house, provided she be under his control (Sifrei Bamidbar 153:4).

h.בנעורה IN HER YOUTH — when she is a נערה i.e., in the first state of womanhood, but not when she is a קטנה, a minor, and not when she is a בוגרת (in full womanhood); for so far as a minor is concerned, her vow is in general no vow (it is null and void ab initio), and a בוגרת is not under her father’s control so that he can annul her vows. What is a קטנה, a minor, in respect to vows? We may gather this from what our Rabbis said: a woman of eleven years and one day must have her vows investigated until she reaches the age of twelve years; if she understands in Whose name it is that she has made the vow or in Whose name it is she has dedicated the thing, her vow is a vow, but a woman of twelve years and a day does not require any investigation regarding her vow (Niddah 56b).

h.ואם הניא אביה אתה BUT IF HER FATHER DISALLOWED HER — The Hebrew signifies, “if he withholds her” from the vow, that is to say, that he annuls it for her. I would not know what this expression הניא, “withholding”, implies (i.e., how he withholds her) — but when it states, (v. 9) “But if on the day that he hears, he withholds her and annuls [her vows]”, one must admit that “the withholding” consists in “annulling the vow” (i.e. in exclaiming מופר לך) (Sifrei Bamidbar 153:6). But still the plain meaning is that it is a term for “withholding” and “removing” (and the word והפר only shows how and by what means she is to be withheld from keeping her vow); and similar is (Numbers 32:7): “And wherefore do you remove (תניאון) [the heart of the children of Israel from the idea of passing over the land]”; and so, too, (Psalms 141:5): “Oil so choice, let not my head turn away (יניא), and similar, also, (Numbers 14:34): “And ye shall know My turning aside (תנואתי)” — i.e. ye shall know that ye have turned aside from Me.

h.וה' יסלח לה AND THE LORD SHALL FORGIVE HER — Of what is Scripture here speaking? Of a woman who, e.g., vowed that she would become a Nazarite, and whose father heard it and annulled it for her, but she knew it not, and transgressed her vow and drank wine or made herself unclean by means of a corpse. It is such a woman who requires forgiveness even though it (her vow) has been annulled. — And if those whose vows have been annulled require forgiveness in such a case, how much more is this so for those whose vows have not been annulled and have been transgressed! (Sifrei Bamidbar 153:6; cf. Kiddushin 81b).

h.ואם היו תהיה לאיש AND IF SHE BECOMES A MAN’S — (a phrase used for marriage). This refers to a woman who becomes betrothed (ארוסה). Or perhaps this is not so, but it refers to a married woman (one who has joined her husband; cf. Rashi on Leviticus 21:9). When, however, it says, (v. 11) “And if she vowed in her husband’s house”, it is evident that a married woman is being spoken of there, and here, therefore, the text is speaking of one who has been only betrothed. And it (the separate mention of her) is intended to make a different rule about her — that her father and her husband must annul her vow: if the father annulled and the husband did not annul, or the husband annulled and the father did not annul, then this vow is not regarded as annulled, and it is not necessary to state (and it is a matter of course) that if one of them confirmed the vow the other has no power to annul it (Sifrei Bamidbar 153:7; Nedarim 67a).

h.ונדריה עליה [AND IF SHE BECOMES A MAN’S] AND HER VOWS ARE UPON HER — It means that she had made the vows being in her father’s house, and her father did not hear them, and so they were neither annulled nor confirmed at the time of her betrothal (cf. Sifrei Bamidbar 153:7).

h.ושמע אישה וגו׳ BUT IF HER HUSBAND HEARD etc. — Here you have the case that if the husband confirmed the vow, it is confirmed. (That the father may confirm the vows of his betrothed daughter is given in v. 5 which statement applies also to w. 6 ff. — see Note).

h.והפר את נדרה AND HE (THE HUSBAND) ANNULS HER VOW — One might think that since confirmation by the husband does not require the assent of the father, in the case mentioned here it is annulled even if the father has not annulled it! It, however, states, (v. 17): “[These are the laws … relating to a father with his daughter] בנעריה בית אביה” which means: so long as she is בנעריה (not fully married) she is under her father’s control (Sifrei Bamidbar 155; Ketuvot 46b).

h.כל אשר אסרה על נפשה יקום עליה [BUT THE VOW OF A WIDOW AND OF ONE WHO IS DIVORCED] EVERYTHING WHEREWITH SHE HATH BOUND HER SOUL SHALL STAND AGAINST HER — because she is not under the control of a father or under the control of a husband. Scripture is speaking of one who is a widow after having been fully married (נשואה) (Sifrei Bamidbar 154:1), but in the case of one who becomes a widow after having only been betrothed, if her husband dies his entire authority becomes emptied (void) and returns to her father (Nedarim 70a).

h.ואם בית אישה נדרה AND IF SHE VOWED IN HER HUSBAND’S HOUSE — Here Scripture is speaking of a woman who is fully married (Sifrei Bamidbar 154:1; Nedarim 67a).

h.כל נדר וכל שבעת אסר וגו׳ EVERY VOW AND EVERY BINDING OATH [TO AFFLICT THE SOUL HER HUSBAND MAY CONFIRM IT OR HER HUSBAND MAY ANNUL IT] — Because it states that a husband may annul his wife’s vows, one might think that all vows are implied! It therefore states: “[every vow] …to afflict the soul” — he may annul only vows to afflict the soul, and these are set forth in Treatise Nedarim 79b.

h.מיום אל יום [BUT IF HER HUSBAND ALTOGETHER HOLD HIS PEACE AT HER] FROM DAY TO DAY — In order that you should not say that ביום שמעו in v. 13 means that the husband has the right of annulling from the time on the day when she made the vow to the same time on the next day (i.e., twenty-four hours), it accordingly states מיום אל יום, i.e., from the day when she makes the vow up to the next day, — to tell you that he may annul the vow only up to when it becomes dark, [for then another day begins] (cf. Nedarim 76b).

h.אחרי שמעו [BUT IF HE SHALL AT ALL ANNUL THEM] AFTER HE HATH HEARD THEM i.e., after he has heard and confirmed them — that he had said, “I am content with it”, then if he turns and annuls it even on the same day (Sifrei Bamidbar 156:2).

h.ונשא את עונה HE SHALL BEAR HER INIQUITY — He takes her place. We learn from here that he who makes another take a false step takes his place in respect to all punishments which he would incur (Sifrei Bamidbar 156:2).