Voti (Nedarim) — Rambam

Voti (Nedarim)

Voti (Nedarim) — Rambam su Beth HaMidrash: il testo ebraico e la sua traduzione italiana, con Rashi e i grandi commentatori. Gratis, online.

הַנֵּדֶר נֶחְלָק לִשְׁתֵּי מַחֲלוֹקוֹת. הַחֵלֶק הָרִאשׁוֹן הוּא שֶׁיֶּאֱסֹר עַל עַצְמוֹ דְּבָרִים הַמֻּתָּרִים לוֹ כְּגוֹן שֶׁיֹּאמַר פֵּרוֹת מְדִינָה פְּלוֹנִית אֲסוּרִין עָלַי כָּל שְׁלֹשִׁים יוֹם אוֹ לְעוֹלָם. אוֹ מִין פְּלוֹנִי מִפֵּרוֹת הָעוֹלָם אוֹ פֵּרוֹת אֵלּוּ אֲסוּרִין עָלַי. בְּכָל לָשׁוֹן שֶׁיֶּאֱסֹר הֲרֵי זֶה נֶאֱסָר בָּהֶן. וְאַף עַל פִּי שֶׁאֵין שָׁם שְׁבוּעָה כְּלָל וְלֹא הַזְכָּרַת שֵׁם וְלֹא כִּנּוּי. וְעַל זֶה נֶאֱמַר בַּתּוֹרָה (במדבר ל ג) "לֶאְסֹר אִסָּר עַל נַפְשׁוֹ". שֶׁיֶּאֱסֹר עַל עַצְמוֹ דְּבָרִים הַמֻּתָּרִים. וְכֵן אִם אָמַר הֲרֵי הֵן עָלַי אִסָּר הֲרֵי אֵלּוּ אֲסוּרִין וְחֵלֶק זֶה הוּא שֶׁאֲנִי קוֹרֵא אוֹתוֹ נִדְרֵי אִסָּר:There are two categories of vows: The first is to forbid oneself [from benefiting] from entities permitted to him; e.g., he said: "The produce from this-and-this country is forbidden to me for 30 days" or "...forever." "This type of produce is forbidden to me" or "This produce is forbidden." Regardless of the language in which the prohibition is stated, (Biblical Hebrew). they become forbidden to him, even though there is no oath at all, nor did it mention God's name or a term used to describe Him. 2:2, an oath must mention God's name or one of the terms used to describe Him. Concerning this, the Torah [Numbers 30:3] states: "To cause a prohibition to take effect upon his soul," i.e., to cause permitted entities to become forbidden to him. Similarly, such a vow takes effect if he says: "They are forbidden to me." I call this category: "vows involving prohibitions."

וְהַחֵלֶק הַשֵּׁנִי הוּא שֶׁיְּחַיֵּב עַצְמוֹ בְּקָרְבָּן שֶׁאֵינוֹ חַיָּב בּוֹ. כְּגוֹן שֶׁיֹּאמַר הֲרֵי עָלַי לְהָבִיא עוֹלָה. אוֹ הֲרֵי עָלַי לְהָבִיא שְׁלָמִים אוֹ מִנְחָה. הֲרֵי בְּהֵמָה זוֹ עוֹלָה אוֹ שְׁלָמִים. וְהָאוֹמֵר [הֲרֵי] עָלַי הוּא הַנִּקְרָא נֵדֶר. וְהָאוֹמֵר הֲרֵי זוֹ הוּא הַנִּקְרָא נְדָבָה. וְהַנְּדָבָה וְהַנֵּדֶר מִמִּין אֶחָד הוּא אֶלָּא שֶׁהַנְּדָרִים חַיָּבִין בְּאַחֲרָיוּתָן וּנְדָבוֹת אֵין חַיָּבִין בְּאַחֲרָיוּתָן. וְעַל זֶה נֶאֱמַר בַּתּוֹרָה (דברים יב יז) "וּנְדָרֶיךָ אֲשֶׁר תִּדֹּר וְנִדְבֹתֶיךָ" וְגוֹ'. וְחֵלֶק זֶה הוּא שֶׁאֲנִי קוֹרֵא אוֹתוֹ נִדְרֵי הֶקְדֵּשׁ:The second category is to obligate himself for a sacrifice that he is not required to bring. For example, he said: "I obligate myself [to bring] a burnt offering," "I obligate myself to bring a peace offering," "...a meal offering," or "This animal is a burnt offering," or "...a peace offering."When he says: "I obligate myself [to bring]...", this is called a vow. When he says: "This is...", it is called a donation. Donations and vows are of the same type [of pledges], but [the one making the pledge] is responsible for a vow. With regard to a donations, by contrast, he is not responsible. Concerning these the Torah states [Deuteronomy 12:17]: "Your vows which you pledge and your donations...." This category, I refer to as "vows of sanctification."

וְדִינֵי הַחֵלֶק הָרִאשׁוֹן וְעִנְיָנוֹ הֵם שֶׁאָנוּ מְבָאֲרִים בַּהֲלָכוֹת אֵלּוּ. אֲבָל דִּינֵי נִדְרֵי הֶקְדֵּשׁ וּמִשְׁפְּטֵיהֶם כֻּלָּם יִתְבָּאֲרוּ בִּמְקוֹמָם בְּהִלְכוֹת מַעֲשֵׂה הַקָּרְבָּנוֹת:The laws concerning the first category and its relevant matters are [the subject] we will discuss in these halachot. The laws concerning vows of sanctification and their particulars will be discussed in their appropriate place in Hilchot Ma'aseh HaKorbanot.

מִצְוַת עֲשֵׂה שֶׁל תּוֹרָה שֶׁיְּקַיֵּם אָדָם שְׁבוּעָתוֹ אוֹ נִדְרוֹ בֵּין שֶׁהָיָה מִנִּדְרֵי אִסָּר בֵּין שֶׁהָיָה מִנִּדְרֵי הֶקְדֵּשׁ. שֶׁנֶּאֱמַר (דברים כג כד) "מוֹצָא שְׂפָתֶיךָ תִּשְׁמֹר וְעָשִׂיתָ כַּאֲשֶׁר נָדַרְתָּ" וְנֶאֱמַר (במדבר ל ג) "כְּכָל הַיֹּצֵא מִפִּיו יַעֲשֶׂה":It is a positive commandment of Scriptural origin for a person to carry out his oath or vow (positive commandment 94) and Sefer HaChinuch (mitzvah 575) include this commandment among the 613 mitzvot of the Torah. whether it be a vow involving prohibitions or a vow of sanctification, as [Deuteronomy 23:24] states: "Heed the utterances of your mouth and do as you vowed." And [Numbers 30:3] states: "He shall act in accordance with all that he uttered with his mouth." to Sefer HaMitzvot, the Ramban considers these as two separate mitzvot.

הָאוֹסֵר עַל עַצְמוֹ מִין מִמִּינֵי מַאֲכָל כְּגוֹן שֶׁאָמַר תְּאֵנִים אֲסוּרִין עָלַי אוֹ תְּאֵנִים שֶׁל מְדִינָה פְּלוֹנִית אֲסוּרִים עָלַי אוֹ תְּאֵנִים אֵלּוּ אֲסוּרִין עָלַי וְכַיּוֹצֵא בְּאֵלּוּ וְאָכַל מֵהֶן כָּל שֶׁהוּא לוֹקֶה מִן הַתּוֹרָה שֶׁנֶּאֱמַר (במדבר ל ג) "לֹא יַחֵל דְּבָרוֹ". שֶׁאֵין לִנְדָרִים שִׁעוּר. שֶׁכָּל הַנּוֹדֵר מִדָּבָר הֲרֵי זֶה כִּמְפָרֵשׁ כָּל שֶׁהוּא. אָמַר אֲכִילָה מִפֵּרוֹת מְדִינָה פְּלוֹנִית אֲסוּרִין עָלַי אוֹ אֲכִילָה מִפֵּרוֹת אֵלּוּ אֵינוֹ לוֹקֶה עַד שֶׁיֹּאכַל כְּזַיִת:When a person forbids himself from partaking of a particular type of food, e.g., he said: "Figs are forbidden to me," "Figs from such-and-such a country are forbidden to me," "These figs are forbidden to me," or the like, if he partakes of any amount of them, he is liable for lashes according to Scriptural Law, (negative commandment 157) and Sefer HaChinuch (mitzvah 407) include this prohibition among the 613 mitzvot of the Torah. as [Numbers, Ibid.] states: "He shall not desecrate his word."There is no minimum measure [for the desecration of] a vow, for by taking a vow [not to partake of] a substance, it is as if one explicitly stated that he would not partake of even the slightest amount. 4:1. If one said: "It is forbidden for me to eat the produce of this-and-this country" or "...to eat these fruit," he does not receive lashes unless he partakes of an olive-sized portion.

Mishneh Torah, Vows.1