Study Nedarim folio 80A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
ואלא: דאמרה ״קונם הנאת רחיצה עלי לעולם אם ארחץ״, משום הכי מיפר לה. דהיכי תעביד? תרחץ — מתסרא הנאת רחיצה עלה, לא תרחץ אית לה ניוולא. ורבי יוסי סבר: אפשר דלא רחצה, ולניוול לא חיישינן.
But rather, explain that she said: The benefit of bathing is konam for me forever if I bathe. And it is due to that reason that he may nullify her vow, as what can she do if there is no nullification? If she bathes, the benefit of bathing is thereby forbidden to her. And if she does not bathe, she will suffer temporary disfigurement [nivvula]. And R' Yosei, who maintains that this is not a vow of affliction, maintains that it is possible for her not to bathe, as we are not concerned about her disfigurement.
אי הכי, ליתני הכי, רבי יוסי אומר: תנאי זה אין בו ענוי נפש!
The Talmud raises a difficulty: If so, let the Mishnah teach like this: R' Yosei says that this condition does not involve affliction, as the content of the vow itself is irrelevant, since she can fulfill the condition.
אלא דאמרה: ״הנאת רחיצה עלי לעולם אם ארחץ היום״. ורבי יוסי סבר: ניוול דחד יומא לא שמיה ניוול.
The Talmud offers another explanation: Rather, explain that she said: The benefit of bathing is konam for me forever if I bathe today. And R' Yosei maintains that nothing will happen if she refrains from bathing today, as the disfigurement resulting from not bathing for one day is not called disfigurement.