Study Nedarim folio 80B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
The Talmud asks: You have adequately answered the expression: If I bathe, but as for the vow: If I do not bathe, what are the circumstances? If we say that she said: The benefit of bathing shall be forbidden to me forever if I do not bathe today, why does she need nullification at all? Let her bath
The Talmud raises an objection: In that case, you must similarly explain that which the tanna teaches: If I do not adorn myself, to mean: The benefit of adorning myself is forbidden to me forever if I do not do something repulsive, e.g., if I do not adorn myself with naphtha [neft]. But this canno
Rather, Rav Yehuda said that the Mishnah is referring to a case where she said: The benefit of bathing is forbidden to me forever if I bathe today, and I take an oath that I will not bathe today. Through a combination of her vow and her oath she has rendered it prohibited for her to bathe forever. T
Ravina said to Rav Ashi: According to this explanation, this tanna of the Mishnah should have taught: These are the vows and oaths that he can nullify. Rav Ashi said to him: Teach so in the Mishnah: These are the vows and oaths. And if you wish, say instead that oaths are also included in the categ
§ The Talmud asks: And do the Rabbis, i.e., the first tanna, mean to say with regard to bathing that when she does not bathe it involves affliction? The Talmud raises a contradiction from a baraita that states: Although one is prohibited from performing any of the 5 activities associated with affl