Bamidbar 30

1 0 And Moshe spoke unto the Rashei HaMattot (Heads of the Tribes) concerning the Bnei Yisroel saying, This is the thing which Hashem hath commanded:

23 (3) If an ish vow a neder unto Hashem, or swear a shevu’ah (oath) to bind his nefesh with an issar (negative vow, prohibition), he shall not break his dever, he shall do according to all that proceedeth out of his mouth.

34 (4) If an isha also vow a neder unto Hashem, and bind herself by an issar, being in her bais avi in her youth;

45 (5) And her av hear her neder, and her issar wherewith she hath bound her nefesh, and her av says nothing to her, then all her nedarim shall stand, and every issar wherewith she hath bound her nefesh shall stand.

56 (6) But if her av disallow her in the yom that he heareth, not any of her nedarim, or of her issurim (negative vows, prohibitions) wherewith she hath bound her nefesh, shall stand; and Hashem shall forgive her, because her av forbade her.

67 (7) And if she had at all an ish, when she made nedarim or utterance of her lips, wherewith she bound her nefesh;

78 (8) And her ish heard it, and said nothing to her in the yom that he heard it, then her nedarim shall stand, and her issurim wherewith she bound her nefesh shall stand.

89 (9) But if her ish forbade her on the yom that he heard it, then he shall nullify her neder which she vowed, and that which she uttered with her lips, wherewith she bound her nefesh; and Hashem shall forgive her.

101 (11) And if she vowed in her bais ish, or bound her nefesh by an issar with a shevuah,

111 (12) And her ish heard it, and said nothing to her, and forbade her not, then all her nedarim shall stand, and every issar wherewith she bound her nefesh shall stand.

121 (13) But if her ish hath utterly nullified them on the yom he heard them, then whatsoever proceeded out of her lips concerning her nedarim, or concerning the issar of her nefesh, shall not stand; her ish hath nullified them; and Hashem shall forgive her.

131 (14) Every neder, and every shevuat issar to afflict the nefesh, her ish may let it stand, or her ish may let it have a hafarah.

141 (15) But if her ish say nothing to her from yom to yom, then he will have let stand all her nedarim or all her issurim, which are upon her; he will have let them stand, because he said nothing to her in the yom that he heard them.

151 (16) But if he shall revoke them after that he hath heard them, then nasa (he shall bear) her avon.

161 (17) These are the chukkim, which Hashem commanded Moshe, between an ish and his isha, between the av and his bat, being yet in her youth in her bais avi.

910 (10) But every neder of an almanah, and of a gerushah (divorced woman), wherewith she have bound her nefesh, shall stand against her.

Bamidbar 30 Commentary

Chapter 30

Vows to be kept. (1,2) The cases wherein vows might be released. (3-16)

Verses 1-2 No man can be bound by his own promise to do what he is already, by the Divine precept, forbidden to do. In other matters the command is, that he shall not break his words, through he may change his mind.

Verses 3-16 Two cases of vows are determined. The case of a daughter in her father's house. When her vow comes to his knowledge, it is in his power either to confirm it or do it away. The law is plain in the case of a wife. If her husband allows her vow, though only by silence, it stands. If he disallows it, her obligation to her husband takes place of it; for to him she ought to be in subjection, as unto the Lord. The Divine law consults the good order of families. It is fit that every man should bear rule in his own house, and have his wife and children in subjection; rather than that this great rule should be broken, or any encouragement be given to inferior relations to break those bonds asunder, God releases the obligation even of a solemn vow. So much does religion secure the welfare of all societies; and in it the families of the earth have a blessing.

Chapter Summary

INTRODUCTION TO NUMBERS 30

Mention being made, in the latter part of the preceding chapter, of vows to be performed to the Lord, besides the sacrifices directed to; here some account is given of them, and men are charged to fulfil, and not break them, Nu 30:1,2 but as to women, if a maid, being in her father's house, made a vow in his hearing, and he silent at it, her vow stood; but if he disapproved of it, it was null and void, Nu 30:3-5 and so a wife, when she vowed a vow in the hearing of her husband, and he said not ought against it, it was valid; but if he objected to it, it stood for nothing, Nu 30:6-8, likewise a widow, or one divorced, that made a vow in her husband's house, before he died, or she was put away from him, and he did not contradict it, it remained in force and to be fulfilled; but if he made it void, it stood not, and she was forgiven, Nu 30:9-12 it being in an husband's power to confirm or make null a vow or oath, made by his wife to afflict her soul; but if he made any void after he heard them, and had been silent, he himself was to bear her iniquity, Nu 30:13-16.