Again, nullifying vs. revoking - hatarat vs. hafarat nedarim. As learned from "zeh ha-davar," as worded in the biblical verse. Plus, a gezerag shavah with regard to a vow of consecration that can be annulled. Plus, the festivals as paralleled to the vows (or vice versa). Plus, the sources for the conclusion, whether logic or verses or gezerah shavah. Also, when a husband refrains from immediate revoking of his wife's vow with the intent to annoy her - though the plan is clearly that he will eventually revoke to.

Revoking and annulling vows on Shabbat - the latter, specifically for things needed that same Shabbat. Plus, revoking vows at night - but why does this need to be stated? What happens when the vow is made on Shabbat? Wrapping up these issues, or almost. Also, can judges nullify a vow while standing? Rabban Gamliel dismounted his donkey to adjudicate a case... Does that answer the case? Plus, the sin in vowing, and the source for it.

More on the question of whether one can nullify vows in advance. With a parallel to the impurity and purity of seeds. Also, a new mishnah, on the "day" that the vow can be revoked. Plus, the Gemara on how to define the day - is it 24 hours or specifically the calendar date that the vow is made.

A new mishnah: Vows that haven't yet been made can't be ratified in advance. Revoking in advance is a machloket, however. But how would revoking in advance actually work? Also, can a man revoke his wife's vow before she's even made them?

A new mishnah: A woman waiting for yibum - can the yavam revoke this woman's vows? Which leads to the question of where the man gets the authority to revoke the vows. And the return of "ma'amar." Plus, the obligation of the yavam to the yevamah.

More on whether a father or husband can revoke a woman's hear he didn't hear. What if the man is deaf? With recourse to the example of an unmixed grain sacrifice (minchah) as a parallel. Also, a new mishnah on the women who wait the appropriate time period after betrothal - can that husband-to-be revoke her vows or not yet? Plus, the d'Orayta or deRabbanan divide.

When a husband divorces his wife after she's taken a vow, does the divorce function as upholding or ratifying the vow, or is it just silence? With the practical difference being if she divorced and remarried immediately, with implications for the second husband's ability to revoke that vow. Plus, a new mishnah - on the practice of a father revoking any and all vows that his daughter made under his auspices before she was ever betrothed, so that she marries with a clean slate. Also, how one can revoke a vow he didn't hear.

A woman who takes a vow while betrothed, divorces that same day, gets betrothed to another that same day - the father can revoke her vow and the second (or last in this kind of chain) can revoke it. That is, she is always under her father's auspices, as a young woman, or under her husband's, but she hasn't aged into her own authority. Plus, the verses that explain the bottom lines of these cases. Also, a dispute between Beit Hillel and Beit Shammai regarding the nature of revoking the woman's vow.

More on the husband/father revoking vows - with a parallel to the vow of becoming a nazir. Declaring oneself a Nazir bring a vow, of course. The point comes, though, when the man cannot revoke it - once he's confirmed it, it's upheld - or so it seems at first blush. Also, a new mishnah, which introduces new parameters for the difference between the father and the husband - specifically (again), if the father dies. Plus, the sources for this authority, and the complications of the shifts in the woman's status. Plus, the waiting period between betrothal and marriage, and the implications of it.

The right to revoke a woman's vow, as it transfers between husband and father (or not), in the event of the other's death. Also, the question of whether one can pose a question to a sage to revoke her vow - comparable to nullifying vows as we've seen in the past. Plus, the question of exchange/temurah.