Resources for Nedarim 80
The גמרא says that רבי יוסי holds there is no עינוי נפש in not washing, and according to the ר"ן that is even not washing forever. How can that possibly be? On the other hand, the רבנן say that not washing for one day is considered עינוי נפש, yet we all know from the famous תוספות in ביצה דף כ"א ע"ב in ד"ה לא יחם that one cannot take a shower on יו"ט because its considered דבר שאינו שוה לכל נפש. So it seems that not washing for a day is not עינוי. To answer the first question, the תוספות רי"ד says that our גמרא that says there is a מחלוקת whether washing is עינוי נפש is talking about washing with hot water specifically. However, everyone would agree that never washing yourself would be an עינוי נפש. Nevertheless, that should mean that this עינוי is considered an עינוי even for one day according to the רבנן, so why can’t you take a shower on Shabbos? The דבר יעקב and others explain that לכאורה you have to say that when we are talking about not washing for one day, you must have meant not washing even in cold, but when you talk about not washing forever you mean only hot. That seems like a bit of a דוחק. (to clarify, the comparison to יו"ט is my comparison, not mentioned by others).
The גמרא discusses the fact that our משנה must be discussing a תנאי in the נדר. There is a תוספות in נזיר דף י"א ע"אin ד"ה דהוי מתנה that discusses the גמרא there that says if a person says that they will be a נזיר only on condition that they may drink wine, the נזירות is not חל because he is מתנה על מה שכתוב בתורה. תוספות asks that תנאי should anyway not work by נזירות since there is a rule anything that cant be done through שליחות isn’t subject to תנאי. תוספות answers that there is a קרבן by נזירות and that can be sent via שליח so it’s called איתא בשליחות. In the גליון הש"ס, רבי עקיבא איגר ז"ל asks from our גמרא where there is a תנאי in a נדר and yet there is no קרבן and no שליחות, so doesn’t that show that a תנאי can work even without שליחות working? He leaves it צ"ע. The קובץ הערות in סימן ע"ו אות ז says an important יסוד: the concept of מילתא דליתא בשליחות ליתא בתנאי is that in any case where I am the one who makes the חלות happen, I can hand it over to a שליח or תנאי, like by קידושין. However, if the act makes the חלות happen on its own and שליחות just makes it that I did it, like by שחיטה, then you cant make a תנאי or שליח to make it happen since it isn’t up to you whether the חלות שחיטה occurs. Therefore, by נדר where you make it happen, you can have a תנאי even if שליחות happens not to fit there.
The גמרא at the end of the דף mentions that your life trumps other’s lives, and your stuff trumps other’s stuff, but your stuff is less important that another’s life. The חתם סופר points out something very interesting: we learn from here that when we say עניי עירך קודמין לעניי עיר אחרת, that is only if the needs are equal. However, if the people in your city have material needs and the people in some other place are starving to death, they come first.
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