Talking Talmud

More on specified (and unspecified) funds that have been set aside by one undertaking nezirut. The funds that were going to the sin-offering cannot be accessed for anything else, including voluntary offerings. How do we know this detail with regard to the nazir? There's a dispute whether it's derived from a verse or if there's no need for that kind of explication. And then the question comes back the usability of the funds. Also, more on the process of swapping funds for the animal.

A woman's vow of nezirut can be revoked by her husband up until the time that she brings the post-nezirut sacrifices. But what happens if she's consecrated them, and not yet sacrificed them, and then he revoked the vow? What happens to those animals? Plus, what would it mean that she has her own property? Also, the 4 occasions where the nazir's sacrifices are not accompanied by bread.

Can a person intentionally commit a sin but still perform a good dead? The Gemara explores how intentionality impacts the meaning of our good and bad deeds, with an eye to Lot, Tamar, Yael, Lavan, Balaam and more. (With sexual transgressions providing the extreme examples)

More on a woman who vows to be a nezirah, and another woman says she'll follow in her footsteps - what happens to the vow of the second woman if the husband of the first woman dissolves her vow? Also, the case of the man who undoes his wife's vow of nezirut, but he upholds his own vow. Plus, the difference between a question and a statement - boiling down to inflection and tone, beyond the words themselves, no less.

More on friends who join on to another person's vow of being a nazir. Does "And I" refer to the statement by the first person or that of the second person? Are these statements all linked together or not? With implications for whether the vows are binding on all of them in the same way. Plus, a comment on talmudic methodology and the lengths the Talmud goes to in attempting to answer its questions. Also, a woman who vows to become a nezirah, and her husband says, And I! - Is there any way for him to undo her vow?

A new mishnah: when witnesses come to court to testify about another person's vow of nezirut. Plus contradictory witnesses. With a dispute between Beit Hillel and Beit Shammai on how to square the contradictions. Also, moving on to the new chapter, 4: another new mishnah: where one person takes a vow as a nazir, and subsequent people say that they each are too, then they're all nezirim... except that if the first person is released from nezirut, then those who said "and I!" are no longer bound either. Likewise, other wordings that indicate the same. Plus, the amount of time it takes to greet another is the limit on how quickly others chime in to the first person's vow. Note the discussion between R. Yehudah HaNasi and Resh Lakish.

When nezirut is prevented or interrupted by impurity, when does the count begin? Of the 4 opinions, whom do we follow? Plus, an immediate new case of a woman who takes a vow of nezirut, and then becomes impure, and her husband revokes her vow of nezirut. Now what does she need to do? Also, a religious, philosophical take on what it means to take the vow of a nazir. Also, Rava and Abaye on the start time/impurity issue. Plus, a new mishnah - someone who took on many stints of nezirut while outside the land of Israel, and then comes to the land, how much nezirut must be observe? From when and for how long? [Who's Who: Helene HaMalka, Queen Helene] - who took a vow to be a nazir (at least) 7 years.

The complications of different impurities affecting a nazir, and how he only needs to bring one korban to purify from all the impurity. Also, the dispute between R. Yosi and R. Yehudah -- on the question of sanctification of the nazir on the day that the count resumes - either the 7th or the 8th day. With elegant reads of the verses to delineate each side of the dispute.

The ongoing dispute between R Yochanan and Resh Lakish, over the declaration of nezirut in the cemetery - when the vow takes effect. Also, more on the person who takes on nezirut in a cemetery - when is he required to shave? And what happens between when he takes the oath and when the nezirut kicks in, if indeed he first must leave and purify before he can even begin the count?

A new chapter! And 2 new mishnayot. Opening with the case of one who takes a vow of becoming a nazir, but without specifying the number of days - as compared to one who does articulate "30 days," and what happens when each person shaves his head on the 30th day. What about a vow that sets up two periods of nezirut, to be consecutive. When does shaving become acceptable? Plus, what are the implications with regard to his becoming impure? Also, the case of one who takes the vow to be a nazir while in a cemetery - the count can't start until he's left the cemetery and become pure to begin with.