Tafsiran yang Mengutip untuk Mazmur 95:11

"And now that I have sworn who will annul it for me?" This is surprising why can't Ha-shem annul it himself? Since we concluded in the tractate of Holiday Offerings (page 10A) that oaths can be annuled from the pasuk "that I swore in my anger" (psalms 95:11) the Gemarah explains that one can annul it for oneself. "Since I swore in my anger, I can nullify the vow (ibid.)." We see from here that one can annul one's own vows. However, this doesn't make sense because it says "One can't go back on one's word." (Numbers 30:3) We learn from here that even a scholar can't go back on his own vow (tractate of Promises page 21B). It says in chapter four of the tractate of Promises (page 23A) that there was a launderer who dissolved his vow, but this doesn't mean that he dissolved it himself. Rather that he found a way for its dissolution that was then carried out by the Rabbinic authorities.

And in this way we find in the language of our Sages (Chagigah 22a) that one should not go and build a private altar [bamah] for oneself, for all this is the path of pride and arrogance, as our Sages said (Sotah 4b): “Anyone who has haughtiness of spirit is as if he built a private altar [bamah], as it is said (Isaiah 2:22): Cease from man, whose breath is in his nostrils, for of what account [bameh] is he? Don’t read bameh [of what account] but ‘bamah’ [private altar].” What is the connection between a haughty person and one who builds a private altar? It must certainly be that due to his haughtiness, he builds a private altar for himself as mentioned. Also, the word “bamah” implies elevation. And the same path of pride and arrogance that is found in one who builds a private altar is also found in one who makes vows, because presumably his intention is to be regarded as pious and abstinent. However, one could argue that a person who makes a vow in anger proves otherwise, because presumably in his anger he did not intend it for the sake of arrogance. You must therefore distinguish between one who makes a vow with a settled mind and one who vows in anger. How would you know whether this person who vows resembles one who builds a private altar or not? If he vowed in anger, he certainly does not resemble one who builds a private altar. Concerning this, they said: “And one who fulfills it [the vow] is as if he offered a sacrifice on it [the private altar].” This gives a clear indication that whatever a person does out of anger, presumably when his anger subsides, he comes to regret it and does not fulfill it, but rather goes to a sage to annul it. Therefore, the text says that if he makes a vow and does not fulfill it, but rather seeks to have his vow annulled, it is certain that he vowed in anger and regrets it, and then he does not resemble one who built a private altar. As our Sages said (Chagigah 10a) regarding which I swore in My anger (Psalms 95:11) — in My anger I swore, and I retracted when the anger and wrath subsided.

NOW THEREFORE SWEAR UNTO ME HERE BY G-D ‘IM’ (IF) YOU WILL BE FALSE TO ME. The word im always expresses doubt — do not think of it in any other way³⁴⁵Ramban’s intent is to differ with Rashi, who, in Leviticus 2:14, explains im to mean “that.” See Ramban there, where he explains it in a manner consistent with his teaching here. — and it appears in most places in connection with an oath: If you will be false to me;³⁴⁶In the present verse. And therefore I have sworn unto the house of Eli ‘im’ (if) the iniquity of Eli’s house shall be expiated;³⁴⁷I Samuel 3:14. Once I have sworn by My holiness ‘im’ (if) I will be false unto David;³⁴⁸Psalms 89:36. ‘im’ (if) they should enter into My rest;³⁴⁹Ibid., 95:11. And he was wroth, and swore, saying, ‘im’ (if) one of these men will see.³⁵⁰Deuteronomy 1:34-35.
The purport of this is that since oaths are given with imprecation, Abimelech is stating, “Swear to me, saying, G-d do so to me, and more also³⁵¹II Samuel 3:35. if you will be false to me.” Likewise it is said, Let there now be an oath between us.³⁵²Further, 26:28. And in the matter of a Divine oath: I have sworn by My holiness if I will be false to David;³⁴⁸Psalms 89:36. if the iniquity of Eli’s house shall be expiated,³⁴⁷I Samuel 3:14. meaning “If that will be so, then My word is not true,” and in similar cases, since it does not want to expressly state the condition.³⁵³Namely, that “if that be so, My word is not true.” Scripture modifies and shortens these expressions. A similar case of a shortened condition is the verse, And Jabez called on the G-d of Israel, saying: Oh that Thou wouldest bless me indeed, and enlarge my border, etc., and that Thou wouldest work deliverance from evil that it may not pain me. And G-d granted him that which he requested.³⁵⁴I Chronicles 4:10. Here the entire condition³⁵⁵Namely, his vow of offering to G-d. is missing. A similar example is the verse, If they will see the land,³⁵⁶Numbers 14:23. referring back to the first verse, As I live, and all shall be filled with the glory of the Eternal,³⁵⁷Ibid., Verse 21. and Scripture shortens the Divine oath.
The expression, false to me, is because Abimelech was a king, and Abraham dwelt in his land. [Thus, if Abraham were to do him evil, it would be an act of disloyalty towards him in his royal capacity], or it would be a betrayal of Abimelech’s love for him, as he [Abimelech] was his trustworthy friend, honoring him and doing his will. For you see that Abraham found no fault with him except the well of water, which Abimelech’s servants had violently taken away,³⁵⁸Verse 25 here. and the king said to him, According to the kindness that I have done unto thee.³⁵⁹Verse 23 here.