## Mishneh Torah, Vows Chapter 10

###### Mishneh Torah, Vows 10:1
[Mishneh Torah, Vows 10:1](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Vows/r/10:1)

הַנּוֹדֵר אוֹ הַנִּשְׁבָּע שֶׁאֵינִי טוֹעֵם הַיּוֹם אֵינוֹ אָסוּר אֶלָּא עַד שֶׁתֶּחֱשַׁךְ. שֶׁאֵינִי טוֹעֵם יוֹם אֶחָד אָסוּר מֵעֵת לְעֵת מִשְּׁעַת נִדְרוֹ. לְפִיכָךְ הַנּוֹדֵר שֶׁאֲנִי טוֹעֵם הַיּוֹם אַף עַל פִּי שֶׁהוּא מֻתָּר מִשֶּׁתֶּחְשַׁךְ לֹא יֹאכַל מִשֶּׁתֶּחְשַׁךְ עַד שֶׁיִּשְׁאַל לְחָכָם. גְּזֵרָה שֶׁמָּא יִשָּׁבַע פַּעַם אַחֶרֶת יוֹם אֶחָד וְיֹאכַל מִשֶּׁתֶּחְשַׁךְ שֶׁהֲרֵי אֵין כָּל הָעָם יוֹדְעִים הֶפְרֵשׁ שֶׁבֵּין זֶה לָזֶה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person takes a vow or an oath, saying: "I will not taste [food] today," he is forbidden only until nightfall.¹ [If he said]: "I will not taste food for one day," he is forbidden [to eat] for a twenty-four hour period after taking his vow. Accordingly, even though he is permitted [to eat] after nightfall, one who takes a vow "not to taste [food] today" should not eat after nightfall until he asks a sage [to retract his vow]. [This is] a decree lest he take an oath another time not to eat for an entire day and eat after nightfall. For people at large do not know the difference between these two situations.

footnotes:
¹ For that is the end of the day in halachic terms.


###### Mishneh Torah, Vows 10:2
[Mishneh Torah, Vows 10:2](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Vows/r/10:2)

נָדַר שֶׁאֲנִי טוֹעֵם יוֹם הֲרֵי זֶה סָפֵק וְאָסוּר מֵעֵת לְעֵת כְּאוֹמֵר יוֹם אֶחָד. וְאִם אָכַל אַחַר שֶׁחֲשֵׁכָה אֵינוֹ לוֹקֶה. שֶׁאֲנִי טוֹעֵם שַׁבָּת זוֹ הֲרֵי זֶה אָסוּר בִּשְׁאָר יְמֵי הַשַּׁבָּת וּבְיוֹם הַשַּׁבָּת. וַהֲרֵי הוּא מֻתָּר מֵאֶחָד בְּשַׁבָּת. שֶׁאֲנִי טוֹעֵם שַׁבָּת אַחַת הֲרֵי זֶה אָסוּר שִׁבְעָה יָמִים מֵעֵת לְעֵת. אָמַר שַׁבָּת סְתָם וְלֹא פֵּרֵשׁ לֹא אַחַת וְלֹא זוֹ הֲרֵי סָפֵק וְאָסוּר שִׁבְעָה יָמִים מֵעֵת לְעֵת. וְאִם אָכַל אַחַר שַׁבָּת אֵינוֹ לוֹקֶה כְּמוֹ שֶׁבֵּאַרְנוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When one takes a vow, saying: "I will not taste [food] a day," there is an unresolved question.² 60a discusses this issue without reaching a conclusion. [Hence] he is forbidden to [eat] for an entire day, as if he had said "for one day." If he eats after nightfall, he does not receive lashes.³
When one takes a vow, saying: "I will not taste [food] during this week,"⁴, which literally means "Sabbath." Nevertheless, his intent (and that of his source, *Nedarim* 60a) is obviously a week and not the holy day itself.
When stating this law, the *Shulchan Aruch* (*Yoreh De'ah* 220:3) uses the term *shavua* for "week," rather than *Shabbat*. The *Turei Zahav* 220:2 states that the *Shulchan Aruch's* ruling applies when the person taking the vow speaks in *lashon hakodesh*, "the holy tongue." If, however, he would speak in Yiddish and say *di voch*, "this week," the Sabbath is not included, because the term *voch* implies ordinary, weekdays that are different in nature than the holy Sabbath. he is forbidden to eat during the remainder of the week and on the Sabbath, but he is permitted on Sunday.⁵ [When he says:] "I will not taste [a type of food]⁶ 1:7. for one week," he is forbidden to eat [that type of food] for seven full days. If he says "[I will not eat a type of food] a week," there is an unresolved question. [Hence] he is forbidden to [eat that type of food] for seven full days. If he eats after the Sabbath, he does not receive lashes, as we explained.⁷

footnotes:
² Nedarim
³ I.e., for lashes are not given when there is a doubt.
⁴ The Rambam uses the Hebrew term Shabbat
⁵ Even if a week has not passed since the vow was taken. The Radbaz states that the vow takes effect only when it is made during the week. If, however, it is made on the Sabbath, it takes effect only on the Sabbath itself, for the week has already concluded.
⁶ We are forced to say that he is referring only to one type of food. For if a person takes a vow that he will not eat at all for an entire week, the vow does not take effect, for it is impossible that he will fulfill it. See Hilchot Sh'vuot
⁷ In the first clause of this halachah.


###### Mishneh Torah, Vows 10:3
[Mishneh Torah, Vows 10:3](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Vows/r/10:3)

שֶׁאֲנִי שׁוֹתֶה חֹדֶשׁ זֶה אָסוּר בִּשְׁאָר יְמֵי הַחֹדֶשׁ. אֲבָל בְּיוֹם רֹאשׁ חֹדֶשׁ יִהְיֶה מֻתָּר אַף עַל פִּי שֶׁהָיָה חֹדֶשׁ חָסֵר. שֶׁאֲנִי טוֹעֵם חֹדֶשׁ אֶחָד אָסוּר שְׁלֹשִׁים יוֹם גְּמוּרִים מֵעֵת לְעֵת. נָדַר חֹדֶשׁ סְתָם אָסוּר שְׁלֹשִׁים יוֹם מֵעֵת לְעֵת מִסָּפֵק:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[When one takes a vow, saying:] "I will not drink [wine] during this month," he is forbidden in the remaining days of the month. He is, however, permitted on the day of the following *Rosh Chodesh* even if the month is lacking.⁸, chs. 1-3, which discusses the principles determining when a month is given only 29 days and when it is given 30].
The commentaries question why the Rambam (based on *Nedarim* 60b) speaks of the month being lacking. Seemingly, it is quite obvious that if there are only 29 days in a month, one would be permitted on Rosh Chodesh in the next month. The new month has already begun. A point that has to be made is that even if there are 30 days in a month, one is permitted to partake of wine on the thirtieth day. Since it is Rosh Chodesh of the coming month, the vow has concluded even though the date is the thirtieth of the previous month.
The Radbaz explains that this in fact is the Rambam's intent, even though his wording is somewhat difficult to explain in that manner. This interpretation is reflected in the wording of the *Shulchan Aruch* (*Yoreh De'ah* 220:4). The *Or Sameach* offers a different interpretation, stating that when a month has only 29 days, sometimes the conjunction of the sun and the moon does not take place until the first day of the new month. Even so, since it is already Rosh Chodesh, the vow is concluded. [If he took a vow, saying]: "I will not drink [wine] for an entire month," he is forbidden for 30 full days. [If he said]: I will not drink [wine] for a month," he is forbidden for 30 full days because of the unresolved question.⁹

footnotes:
⁸ A month which is lacking is a month of 29 days [as opposed to a month of 30 days; see Hilchot Kiddush HaChodesh
⁹ As explained in the previous halachah.


###### Mishneh Torah, Vows 10:4
[Mishneh Torah, Vows 10:4](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Vows/r/10:4)

שֶׁאֲנִי אוֹכֵל בָּשָׂר שָׁנָה זוֹ אֲפִלּוּ לֹא נִשְׁאַר מִן הַשָּׁנָה אֶלָּא יוֹם אֶחָד אֵין אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם. וּבְיוֹם רֹאשׁ הַשָּׁנָה מֻתָּר. וְרֹאשׁ הַשָּׁנָה לִנְדָרִים הוּא יוֹם רֹאשׁ חֹדֶשׁ תִּשְׁרֵי. שֶׁאֲנִי אוֹכֵל שָׁנָה אַחַת הֲרֵי זֶה אָסוּר שָׁנָה תְּמִימָה מִיּוֹם לְיוֹם. וְאִם נִתְעַבְּרָה הַשָּׁנָה אָסוּר בָּהּ וּבְעִבּוּרָהּ. שֶׁאֲנִי אוֹכֵל שָׁנָה הֲרֵי זֶה אָסוּר שָׁנָה תְּמִימָה מִיּוֹם לְיוֹם מִסָּפֵק כְּמוֹ שֶׁבֵּאַרְנוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[When one takes a vow, saying:] "I will not eat meat this year," even if there is only one day left in the year,¹⁰ he is forbidden only that day and is permitted to eat [meat] on Rosh HaShanah. For the beginning of the year with regard to vows is *Rosh Chodesh* Tishrei.¹¹
[If he says:] "I will not eat [meat] for one year," he is forbidden for a complete year¹² from day to day. If it is a leap year,¹³, ch. 4. he is forbidden in that year and in the extra month. [If he says]: "I will not eat [meat] for a year," he is forbidden for a complete year from day to day, because of the unresolved question as explained.¹⁴

footnotes:
¹⁰ I.e., he made the vow on the twenty-ninth of Elul.
¹¹ Although Rosh Chodesh Nisan is considered the beginning of the year in certain contexts, this does not apply with regard to vows.
¹² I.e., a full year on the Jewish calendar.
¹³ And a month is added. See Hilchot Kiddush HaChodesh
¹⁴ In Halachah 2.


###### Mishneh Torah, Vows 10:5
[Mishneh Torah, Vows 10:5](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Vows/r/10:5)

שֶׁאֲנִי שׁוֹתֶה יַיִן שָׁבוּעַ זֶה אָסוּר בִּשְׁאָר שְׁנֵי הַשָּׁבוּעַ וּבִשְׁנַת הַשְּׁמִטָּה. וְאֵינוֹ מֻתָּר אֶלָּא מֵרֹאשׁ הַשָּׁנָה שֶׁל מוֹצָאֵי שְׁבִיעִית. שֶׁאֲנִי שׁוֹתֶה יַיִן שָׁבוּעַ אֶחָד אָסוּר שֶׁבַע שָׁנִים גְּמוּרוֹת מִיּוֹם לְיוֹם. אָמַר יוֹבֵל זֶה אָסוּר בִּשְׁאָר שְׁנֵי הַיּוֹבֵל וּבִשְׁנַת חֲמִשִּׁים עַצְמָהּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[When one takes a vow, saying:] "I will not drink wine this seven-year cycle," he is forbidden in the remaining years of the seven year cycle and in the Sabbatical year.¹⁵ He is not permitted until Rosh HaShanah of the year after the Sabbatical year.
[If he says:] "I will not drink wine for a seven-year cycle," he is forbidden for seven full years from day to day. [If he says: "I will not drink wine] this Jubilee cycle, he is forbidden in the remaining years of the Jubilee cycle and in the fiftieth year itself.¹⁶

footnotes:
¹⁵ Like the Sabbath is the conclusion of the week, the Sabbatical year is the conclusion of the seven year cycle (Radbaz).
¹⁶ For the Jubilee year is considered as the conclusion of the 50 year cycle.


###### Mishneh Torah, Vows 10:6
[Mishneh Torah, Vows 10:6](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Vows/r/10:6)

שֶׁאֲנִי שׁוֹתֶה יַיִן עַד רֹאשׁ אֲדָר אִם הָיְתָה שָׁנָה מְעֻבֶּרֶת וְלֹא יָדַע שֶׁהִיא מְעֻבֶּרֶת כְּשֶׁנָּדַר אֵינוֹ אָסוּר אֶלָּא עַד רֹאשׁ חֹדֶשׁ אֲדָר רִאשׁוֹן. וְאִם נָדַר עַד סוֹף אֲדָר הֲרֵי זֶה אָסוּר עַד סוֹף אֲדָר שֵׁנִי. וְאִם יָדַע שֶׁהַשָּׁנָה מְעֻבֶּרֶת וְנָדַר עַד רֹאשׁ אֲדָר אָסוּר עַד רֹאשׁ אֲדָר שֵׁנִי:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The following rules apply when one says:] "I will not drink wine until *Rosh Chodesh* Adar: If it was a leap year, but he did not know that it was a leap year when he took the vow, he is forbidden only until *Rosh Chodesh* Adar I.¹⁷ If he took the vow until the end of Adar, he is forbidden until the end of Adar II.¹⁸ If he did know that it was a leap year, he is forbidden until *Rosh Chodesh* Adar II.¹⁹ 63a) which of the two months Adar is considered as Adar and which is the additional month. There are other authorities who follow a different version of the passage in *Nedarim* and maintain that he is always forbidden only until the beginning of Adar I.
The *Shulchan Aruch* (*Yoreh De'ah* 220:8) mentions the Rambam's view as a minority opinion. The commentaries note that in other places in the *Shulchan Aruch* (*Choshen Mishpat* 43:28, Rama, *Even HaEzer* 126:7), the Rambam's view is not cited at all.

footnotes:
¹⁷ For his intent was Adar that follows Shvat.
¹⁸ For his intent was to remain forbidden for the entire time referred to as Adar. This applies whether he knew that it was a leap year or not (Radbaz).
¹⁹ There is a difference of opinion among the Sages (Nedarim


###### Mishneh Torah, Vows 10:7
[Mishneh Torah, Vows 10:7](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Vows/r/10:7)

הָאוֹסֵר עַצְמוֹ בְּדָבָר עַד הַפֶּסַח בֵּין שֶׁאָמַר עַד פְּנֵי הַפֶּסַח בֵּין שֶׁאָמַר עַד הַפֶּסַח אֵינוֹ אָסוּר אֶלָּא עַד שֶׁיַּגִּיעַ בִּלְבַד. וְאִם אָמַר עַד שֶׁיִּהְיֶה הַפֶּסַח הֲרֵי אָסוּר עַד שֶׁיֵּצֵא הַפֶּסַח. אָמַר עַד הַקָּצִיר אוֹ עַד הַבָּצִיר אוֹ שֶׁאָמַר עַד שֶׁיִּהְיֶה הַבָּצִיר אוֹ הַקָּצִיר אֵינוֹ אָסוּר אֶלָּא עַד שֶׁיַּגִּיעַ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person forbids himself from benefiting from a substance until Pesach, whether he said "until before Pesach" or "until Pesach," he is only forbidden until the holiday commences. If he says: "while it is Pesach,"²⁰ he is forbidden until Pesach concludes. If he said: "until the wheat harvest" or "until the grape harvest," or "while it is the grape harvest" or "while it is the wheat harvest," he is forbidden only until that time arrives.²¹

footnotes:
²⁰ We have translated the expression to fit the meaning given it by the Rambam.
²¹ The rationale for this ruling is explained in the following halachah.


###### Mishneh Torah, Vows 10:8
[Mishneh Torah, Vows 10:8](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Vows/r/10:8)

זֶה הַכְּלָל כָּל שֶׁזְּמַנּוֹ קָבוּעַ וְנָדַר עָדָיו אֵין אָסוּר אֶלָּא עַד שֶׁיַּגִּיעַ. וְאִם נָדַר עַד שֶׁיִּהְיֶה הֲרֵי זֶה אָסוּר עַד שֶׁיֵּצֵא. וְכָל שֶׁאֵין לוֹ זְמַן קָבוּעַ כְּגוֹן זְמַן הַקָּצִיר וְהַבָּצִיר בֵּין שֶׁנָּדַר עָדָיו בֵּין שֶׁנָּדַר עַד שֶׁיִּהְיֶה אֵינוֹ אָסוּר אֶלָּא עַד שֶׁיַּגִּיעַ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
This is the general principle: Whenever there is a fixed time²² for a subject mentioned in a vow, he is forbidden only until that time comes. If he words [his vow] "as long as it is," he is forbidden until that time concludes. Whenever a subject does not have a fixed time - like the time of the wheat harvest or the grape harvest²³ - whether he said "until" or "while it is," he is forbidden only until that time arrives.²⁴

footnotes:
²² Like Pesach which lasts for seven days (eight in the Diaspora) as prescribed by the Torah.
²³ There is no fixed time for the harvest's conclusion, for that depends on how plentiful it will be.
²⁴ For we do not assume that he took a vow of undetermined length.


###### Mishneh Torah, Vows 10:9
[Mishneh Torah, Vows 10:9](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Vows/r/10:9)

הָאוֹסֵר עַצְמוֹ בְּדָבָר עַד הַקַּיִץ הֲרֵי אָסוּר עַד שֶׁיַּתְחִילוּ אַנְשֵׁי הַמָּקוֹם שֶׁנָּדַר בּוֹ לְהַכְנִיס כַּלְכָּלוֹת תְּאֵנִים. עַד הַקָּצִיר עַד שֶׁיַּתְחִילוּ הָעָם לִקְצֹר קְצִיר חִטִּים אֲבָל לֹא קְצִיר שְׂעוֹרִים. פֵּרֵשׁ וְאָמַר עַד שֶׁיַּעֲבֹר הַקַּיִץ הֲרֵי זֶה אָסוּר עַד שֶׁיִּכְפְּלוּ הָעָם רֹב הַמַּחְצְלָאוֹת שֶׁבַּמֻּקְצֶה שֶׁמְּיַבְּשִׁין עֲלֵיהֶם תְּאֵנִים וַעֲנָבִים לַעֲשׂוֹתָם גְּרוֹגָרוֹת וְצִמּוּקִים הַכּל לְפִי מְקוֹם נִדְרוֹ שֶׁל נוֹדֵר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person forbids himself [from benefiting from] a substance until the *kayitz*,²⁵ 8:3), the Rambam defines this as referring to the period from the end of Tammuz until the end of Elul when figs ripen and are ready for harvesting. he is forbidden until the people in his place begin bringing in baskets of figs. [If he vowed] until the *katzir*, [he is forbidden] until people will harvest wheat, but not barley.²⁶).
If he explicitly said: "...until the *kayitz* passes," he is forbidden until the majority of the people fold up the mats they have set aside to dry figs and grapes to produce dried figs and raisins.²⁷ Everything depends on the local practice in the place where the person took his vow.²⁸

footnotes:
²⁵ In his Commentary to the Mishnah (Nedarim
²⁶ The wheat harvest is several weeks after the barley harvest. Since wheat is the more important crop, it is given prominence (Kessef Mishneh
²⁷ The figs and grapes would be laid out upon the mats to dry in the sun.
²⁸ As the Rambam explains in the following halachah.


###### Mishneh Torah, Vows 10:10
[Mishneh Torah, Vows 10:10](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Vows/r/10:10)

כֵּיצַד. הֲרֵי שֶׁנָּדַר בְּבִקְעָה וְאָסַר עַצְמוֹ בַּדָּבָר עַד הַקַּיִץ וְעָלָה לָהָר אֵינוֹ מִסְתַּכֵּל בַּקַּיִץ שֶׁל מָקוֹם שֶׁהוּא בּוֹ עַתָּה אִם הִגִּיעַ אִם לֹא הִגִּיעַ. אֶלָּא בַּקַּיִץ שֶׁל מָקוֹם שֶׁנָּדַר בּוֹ וְעָלָיו הוּא סוֹמֵךְ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
What is implied? If he took a vow in a valley and forbid himself [from benefiting] from a substance until the *kayitz* and then moved to a mountainous region,²⁹ he should not pay attention to the time whether or not the fig harvest has begun in the place where he is at present. Instead, [he is concerned] with when it begins in the place where he took the vow and that is what he follows.³⁰ (*Yoreh De'ah* 220:13). Similar laws apply in all analogous situations.³¹ in a place where the primary crop is barley, he is forbidden until the beginning of the barley harvest (*ibid.*:14).

footnotes:
²⁹ A mountainous region is cooler in the summer than a valley and the figs there will ripen later.
³⁰ For that was his intent when he took the vow. It does not matter if this leads to a more lenient ruling or a more stringent one [Shulchan Aruch
³¹ E.g., if he took a vow until the katzir


###### Mishneh Torah, Vows 10:11
[Mishneh Torah, Vows 10:11](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Vows/r/10:11)

הָאוֹסֵר עַצְמוֹ בְּדָבָר עַד הַגֶּשֶׁם. הֲרֵי זֶה אָסוּר עַד זְמַן הַגְּשָׁמִים שֶׁהוּא בְּאֶרֶץ יִשְׂרָאֵל רֹאשׁ חֹדֶשׁ כִּסְלֵו. הִגִּיעַ זְמַן הַגְּשָׁמִים הֲרֵי זֶה מֻתָּר בֵּין יָרְדוּ גְּשָׁמִים בֵּין לֹא יָרְדוּ. וְאִם יָרְדוּ גְּשָׁמִים מִשִּׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן הֲרֵי זֶה מֻתָּר. וְאִם אָמַר עַד הַגְּשָׁמִים הֲרֵי זֶה אָסוּר עַד שֶׁיֵּרְדוּ הַגְּשָׁמִים. וְהוּא שֶׁיָּרְדוּ מִזְּמַן רְבִיעָה שְׁנִיָּה שֶׁהוּא בְּאֶרֶץ יִשְׂרָאֵל וּמְקוֹמוֹת הַסְּמוּכִין לָהּ מִכ"ג בְּמַרְחֶשְׁוָן וְאֵילָךְ. וְאִם פֵּרֵשׁ וְאָמַר עַד שֶׁיִּפָּסְקוּ הַגְּשָׁמִים הֲרֵי זֶה אָסוּר עַד שֶׁיַּעֲבֹר הַפֶּסַח בְּאֶרֶץ יִשְׂרָאֵל וּבִמְקוֹמוֹת שֶׁהֵם כְּמוֹתָהּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person forbids himself [from benefiting] from a substance until "the rains," he is forbidden until the rainy season which in *Eretz Yisrael* [begins] on Rosh Chodesh Kislev. When the time of the rainy season arrives, he is released [from his vow] whether it rains or not. If, however, it rained from the seventeenth of MarCheshvan, he is released.³² 7:5), rain at that time is not considered a chance occurrence and the vow is released. See *Hilchot Ta'aniot* 3:1-2 and *Hilchot Matanot Aniyim* 1:11 which also discuss these times for rain.
If he said: "...Until it rains," he is forbidden until it rains, provided it rains from the second phase of the preliminary rainy season.³³), the Rambam interprets the term *reviah* as referring to the time when rain descends, explaining that it is similar to the term used for impregnating a woman, because in both cases, the potential for life is granted. In *Eretz Yisrael* and in the places close to it, this is from the twenty-third of MarCheshvan onward. If he explicitly said: "...until the rains cease," he is forbidden until the conclusion of Pesach in *Eretz Yisrael* and in the places like it.³⁴

footnotes:
³² The seventeenth of MarCheshvan begins the first phase of the rainy season. Although it is really an extension of the summer and not the beginning of the winter (the Rambam's Commentary to the Mishnah, Pe'ah
³³ In his Commentary to the Mishnah (ibid.
³⁴ For that is when the rains cease there. In the Diaspora, different laws apply with regard to all these expressions according to the local conditions.


###### Mishneh Torah, Vows 10:12
[Mishneh Torah, Vows 10:12](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Vows/r/10:12)

מִי שֶׁהִדִּיר אֶת אִשְׁתּוֹ בְּמַרְחֶשְׁוָן וְאָמַר לָהּ שֶׁאֵין אַתְּ נֶהֱנֵית לִי מִכָּאן וְעַד הַפֶּסַח אִם תֵּלְכִי לְבֵית אָבִיךָ מֵהַיּוֹם וְעַד סֻכּוֹת הֲרֵי זוֹ אֲסוּרָה לֵהָנוֹת לוֹ מִיָּד גְּזֵרָה שֶׁמָּא תֵּלֵךְ. וְאִם הָלְכָה לִפְנֵי הַפֶּסַח וַהֲרֵי הוּא מְהַנֶּה אוֹתָהּ לִפְנֵי הַפֶּסַח הֲרֵי זֶה לוֹקֶה. עָבַר הַפֶּסַח אַף עַל פִּי שֶׁהָלַךְ הַתְּנַאי הֲרֵי זֶה אָסוּר לִנְהֹג חֻלִּין בְּנִדְרוֹ וּלְהַנִּיחָהּ שֶׁתֵּלֵךְ וְתֶהֱנֶה. אֶלָּא נוֹהֵג בָּהּ אִסּוּר עַד הֶחָג כְּמוֹ שֶׁנָּדַר. וְאַף עַל פִּי שֶׁתָּלָה הַנֵּדֶר בְּאִסּוּר זְמַן שֶׁעָבַר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה. וְאִם הָלְכָה אַחַר הַפֶּסַח אֵינָהּ אֲסוּרָה מִלֵּהָנוֹת לוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person has his wife bound by a vow in MarCheshvan, telling her: "You may not benefit from me from now until Pesach if you go to your father's house from now until Sukkot," she is forbidden to benefit from him immediately. [This is] a decree for perhaps she will go.³⁵ If she went before Pesach and derived benefit from him before Pesach, he is liable for lashes.³⁶ 57b) differ with the Rambam and maintain that the woman is liable for lashes.
If Pesach passed, even though the stipulation has expired,³⁷ it is forbidden for him to treat the vow casually and allow her to go [to her father's home] and derive benefit from him.³⁸ explains that he should continue to withhold benefit from her, for that is the only way that he can insure that she will keep the vow. The Ra'avad and others differ with the Rambam concerning the need for this safeguard and their view is accepted by the *Shulchan Aruch* (*Yoreh De'ah* 220:22). Instead, he should treat her as if it is forbidden until Sukkot as he vowed. [This applies] even though he made the vow dependent on a time that has already passed. Similar laws apply in all analogous situations. If she went [to her father's home] after Pesach, she is not forbidden to benefit from him.³⁹

footnotes:
³⁵ And thus retroactively, she will be forbidden to derive benefit from the time the vow was taken. Had she been allowed to derive benefit, after she broke the vow, it would be a transgression.
³⁶ For he allowed her to benefit from his property, thus committing a transgression. The woman is not liable for lashes (Radbaz). Others (Rashba, Rosh, Nedarim
³⁷ For she did not benefit from him until Pesach.
³⁸ The Merkevat HaMishneh
³⁹ For the time for the stipulation has passed.


###### Mishneh Torah, Vows 10:13
[Mishneh Torah, Vows 10:13](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Vows/r/10:13)

אָמַר לָהּ שֶׁאֵין אַתְּ נֶהֱנֵית לִי עַד הֶחָג אִם תֵּלְכִי לְבֵית אָבִיךָ עַד הַפֶּסַח אֲסוּרָה לֵהָנוֹת מִיָּד. וְאִם הָלְכָה לִפְנֵי הַפֶּסַח וְנִמְצָא מְהַנֶּה אוֹתָהּ הֲרֵי זֶה לוֹקֶה וַאֲסוּרָה בַּהֲנָיָתוֹ עַד הֶחָג וּמֻתֶּרֶת לֵילֵךְ לְבֵית אָבִיהָ מִשֶּׁהִגִּיעַ הַפֶּסַח:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If he told her: "You may not benefit from me from now until Sukkot if you go to your father's house from now until Pesach," she is forbidden to benefit from him immediately.⁴⁰ If she went [to her father's home] before Pesach and he gave her benefit, he is subject to lashes. She remains forbidden to him until Sukkot.⁴¹ After Pesach arrives, she is permitted to go to her father's house.⁴²

footnotes:
⁴⁰ As above.
⁴¹ I.e., even if he was subjected to lashes for one transgression.
⁴² Because the term of the vow was completed. This applies even if she broke the vow and went before Pesach (Radbaz).