(Numb. 30:3:) “When someone makes a vow (<i>neder</i>) to the Lord.” Let our master instruct us: How are <i>konamot</i> (i.e., vows of abstinence) and vows (<i>nedarim</i>)? Thus have our masters taught (in <i>Ned</i>. 2:1): [If one makes] a <i>konam</i> (i.e., a vow of absitinence) [that he will not sleep, that he will not speak; [if he utters a <i>konam</i> to his wife] “that I will not have marital relations with you,” such a one is liable to [the injunction] (in Numb. 30:3), “he shall not break his word.” [If he swears] an oath (<i>shevu'ah</i>)] that he will not sleep, that he will not walk, he is forbidden [to do so].<sup class="footnote-marker">1</sup><i class="footnote">Cf. <i>Ned</i>. 2:2-5; <i>Ned</i>. 13b, 14b-15a; 20a; <i>yNed.</i> 2:2-5 (37b-6); above, Lev. 1:16.</i> Oaths (<i>shevu'ot</i>) carry more weight than vows (<i>nedarim</i>); and vows, than oaths. How so? [if one makes] a <i>konam</i> not to make a sukkah, not to take up a lulab, not to put on phylacteries, in the case of vows (<i>nedarim</i>) it is forbidden to put them on or to make them, even though they are commandments (of the Torah); but in the case of oaths (<i>shevu'ot</i>) it is permitted, because one does not swear to transgress against the commandments. The Holy One, blessed be He, said to Israel, “Be circumspect with your vows (<i>nedarim</i>) and do not break them; for all who break vows (<i>nedarim</i>) end up in being faithless in oaths (<i>shevu'ot</i>).” And the one who is faithless in oaths is denying the Holy One, blessed be He through it and will never have forgiveness, as stated (in Exod. 20:7 = Deut. 5:11), “for the Lord will not exonerate [one who takes His name in vain].” [Yet] it is also written (in Jer. 4:2), “And you shall swear, ‘As the Lord lives,’ [in truth, in justice, and in righteousness].” The Holy One, blessed be He, said to Israel, “Do not think that you have permission to swear in My name even in truth.<sup class="footnote-marker">2</sup><i class="footnote">Numb. R. 22:1.</i> You are not entitled to swear by My name unless you possess all the following attributes (of Deut. 10:20), “The Lord your God you shall fear, Him you shall serve, to Him you shall hold fast, [and by Him you shall swear]”: That you should be like those three who were called God-fearing, Abraham, Job, and Joseph: Abraham of whom it is written (in Gen. 22:12), “For now I know that you fear [God].” Concerning Job it is written (in Job 1:1), “the man was blameless [and upright, one who feared God].” Concerning Joseph it is written (in Gen. 42:18), “for I fear God.” Ergo (in Deut. 10:20), “The Lord your God you shall fear.” (Deut. 10:20, cont.:) “Him you shall serve.” [You do so,] if you turn [all] your attention to the Torah, fulfill [its] commandments and have no other work (<i>abodah</i>). It therefore is stated (ibid.), “Him you shall serve (rt.: '<i>bd</i>).” (Deut. 10:20, cont.:) “To Him you shall hold fast.” Can one hold fast to the Divine Presence? Moreover, has it not already been stated (in Deut. 4:24), “For the Lord your God is a consuming fire?” It is simply [being stated with reference to] anyone marrying off his daughter to a scholar who reads [Scripture] and recites [Mishnah], that he engage in commerce<sup class="footnote-marker">3</sup><i class="footnote">Gk.: <i>pragmateia.</i></i> for him and have him benefit from his assets.<sup class="footnote-marker">4</sup><i class="footnote"><i>Ket.</i> 111b; cf. <i>Sot</i>. 14a.</i> It is with reference to [such a] one that it is stated (in Deut. 10:20), “to him you shall hold fast.”<br>If you have all these [attributes] you may swear; if not, you are not entitled to swear. There is a story about King [Jannai], that he had two thousand towns and they all were destroyed because of a true oath. (Numbers 30:17:) “Between a man and his wife, between a father and his daughter.” Just like a man only annuls vows of self-affliction and matters between him and her, so too a father only annuls with regards to self-affliction and what is between him and her.