Starting with a long mishnah: the phrasing of the vow prohibiting benefit makes a real difference, even in private property. What happens when the property is available for public use? How can one be sworn of use or benefit from them? The mishnah defines municipal works in this context. Plus, different locales have different expectations and requirements. Also, on the people of the Galilee - whom the Gemara calls "contrarians," who regularly made nedarim, swearing off each other's property! Plus, a second mishnah - with the case of a grandfather who swears off benefit from his son, which makes things difficult when the son is marrying off the grandson. A work-around is needed.

When the vow is on a specific property, how long would one be prohibited from benefit? For example, what if the property changes hands? For that matter, can one prohibit something even after it's gone from his own possession?! Also, a discussion of the off-limits property, with a question raised by Rami bar Hama. Namely, how effective is a vow when the relevant property changes hands? With several attempts to address the dilemma.

Continuing the mishnah... With regard to joint ownership. What if only one is prohibited from the benefit of that which jointly owned? It's the same rationale for prohibition or permission. Likewise, what about property or tools that are leased to the public (eg - a bathhouse or an olive press) - it will depend on whether the owner who has sworn off another getting benefit depends on whether the owner actually has any rights to the leased property/tools. Also, what happens when one says another can't get benefit, imposed on another, as compared to one taking a vow upon oneself. The Gemara here is looking at the subtleties of the vow, of course. Plus, the Gemara on that bathhouse or olive press - which is leased - when the holding is partial to begin with

Closing chapter 4. Retracting a statement of hefker is not effective when the declaration of hefker took place before 3 people - then it's automatically ownerless (and according to biblical law, one witness would be enough for immediate effect, but the sages required 3). Also, chapter 5: where jointly owned property may be subject to vows swearing off benefit, and the question of whether that shared ownership means one must be stringent with regard to the potential benefit, or whether one can assume that the shared ownership means there's no real way to lose the benefit.

On the rules of "hefker," declaring something ownerless. And how it removes this issue of being unable to provide benefit (or not). How long is a declaration of hefker into effect? And when can that declaration be retracted? That is, if nobody else has come along to claim the "ownerless" property. Also, timing that is designed to protect against swindlers. Plus, when the Torah requirement for tithing and the rabbinic standing overlap in ways that leave produce untithed when it should be tithed.

A new mishnah: When one wants to borrow a cow (!), and the cow isn't available, which leads the would-be borrower to swear off the cow ever coming to plow the field. But when one who has sworn of benefit from another and is truly in need, the one who can't give CAN work around the prohibition and vow via indirect benefit to the other. But R. Yosi doesn't like the indirect giving as a work-around. Which makes the Gemara explore why he doesn't. Is it just timing? The way he conceives of hefker? The way he conceives of vows?

One who swears off benefit from his friend cannot enter the friend's field or benefit from his produce. But a shemitah year changes those terms. Plus, how the phrasing her lines up (or doesn't) with the position of Rav and Shmuel, or perhaps R. Yochanan and Resh Lakish - specifically with regard to the impact of shemitah on the benefit factor. Plus, swearing off benefit means no lending/borrowing, or selling/buying. Even though only one direction is "benefit"

More on illness and its impact (like forgetting all of one's learning), plus stories about the sages. Including R. Yosef. Plus, insight into the writing or compiling of the Mishnah. Also, the challenges of forgetting, as per R. Hiya - and the remembering by a lowly laundryman. Also, two mishnayot on the extent to which one can be near another person and not violate the swearing off of benefit.

The sages falling ill and getting visitors. Including when nobody visited R. Helbo. But how curative are such visits! And how much harm does one do when not praying for another's recovery. Plus, Rava gets sick and wants to keep it quiet. Until he finally agrees - go out and announce it, and let them pray (or rejoice). Also, the Shechinah visits the sick too. Plus, a question of whether the visitor sits, stands, sits on the floor, etc. - in the presence of God, as the Shechinah is visiting too. Plus, a sidebar on rain and mikvaot, and the given lands.

A mishnah from Daf 38, and the Gemara on it - one who is the subject of someone else's vow swearing off benefit from him. How would this have impact on a visit to the sick, in either direction? It seems an indirect benefit... One possiblity is standing instead of sitting, while visiting. Plus, "benefitting" from fruit during a shemitah year. Also, where in the Torah do we find the mitzvah of visiting the sick? Plus, there's no "measure" to visiting the sick - with several interpretations of what that means.