Talking Talmud

The case of a man who discovers later that he didn't have all the details at the time he revoked a vow. With a parallel to tearing keriyah in mourning, and introducing how long it takes to revise the information of the situation. Plus, a mishnah about a woman who swears off figs and grapes, and that vow is revoked apparently partially - is that sufficient? Plus a second mishnah on one who doesn't know he has the right to revoke a vow, and later discovers it - does he get an extension of time to do so? What if he knows he can revoke vows, but doesn't know that what he'd just heard was a vow?

In memory and tribute of our teacher Rabbi Moshe Kahn z"l || More on the question of a vow about something that doesn't yet exist, in parallel to a field that is to be consecrated in the future, and why that parallel doesn't work... Until the Gemara figures out how it could work as a legitimate parallel. Also, what exactly does a husband own in the relationship, as tricky as that question may feel to us today? Does the wife have ownership over her body? The produce of her hands? Plus, a new mishnah: if a man mixes up who made the vow he's going to revoke, or he mixes up the nature of the vow, what exactly is his role here?

A new mishnah - a woman who makes the things she produces off-limits from her father, brother, in-laws... The husband can revoke the vow. She can't take those same things away from her husband. But what if she made more than the required amount, and that's the part she was making off-limits to her husband? He should still revoke the vow. Especially if they get divorced one day, and that vow would then kick in. Also, the Gemara on this mishnah, and how Shmuel decides the halakhah according to R. Yochanan ben Nori, but then Shmuel seems to contradict his own view elsewhere, with regard to making vows (or consecrating) that which is not yet in effect.

A woman who has sworn off benefit from people, and can still eat from the agricultural mitzvot of charity, but it doesn't mention ma'aser ani. But is that lack of mention because she can't eat from ma'aser ani? What are the implications of demai (uncertainty with regard to whether tithes have been taken). Note that ma'aser ani doesn't have kedushah, as some other such mitzvot do. Also, the question of when one can designate the recipient of such gifts to the poor may carry monetary value (or not).

What did R. Yochanan mean about partial revoking of vows? With the parallel to nezirut, and how it can't be separated in its vow. Plus, when a woman swears off benefit from others, and the husband cannot revoke that vow, she can indeed eat from leket, shikhcha, and pe'ah - because they're mitzvot. Is the husband included in the "everyone" though? (It's a machloket)

More on the husband's revoking his wife's vows, and how he cannot do so when it comes to a vow she makes pertaining to a third party. Though when the vow can be extended as pertaining to his household, then he can revoke. Also, if one makes a vow that includes self-affliction and no self-affliction in the same vow (e.g., two loaves of bread, one of which is affliction to miss out on and another which is not), the husband can only revoke the part of self-affliction. And veering into the question of nezirut.

Why are the children of Torah scholars not themselves also Torah scholars? With several possible answers. Also, going back to a wife's nedarim that do not involve self-affliction. The husband can then revoke the vows if they pertain to the couple's relationship, but if they pertain to her connection to others, he cannot revoke them. But if her vows pertain to both of them, he can revoke them.

A study of self-affliction: what is "inui"? What needs to be prohibited from oneself? With bathing as the example. Also, the question of how not bathing is suffering (or not, as the case may be) in the context of Yom Kippur, and where the karet punishment might kick in. Note that discomfort and affliction may not quite define halakhic "inui."

Finishing the 10 chapter of Nedarim on the husband who revokes his wife's vows, as needed. And... beginning chapter 11, with a new mishnah on a vow taken by a woman that afflicts her, and which her husband or father can then revoke. Some of which might affect him or their relationship. Which means that the vows that bring about self-affliction need to be explored and defined. Also, some rationale why the husband can revoke self-affliction vows and those that would have impact on their relationship or life together, the later right only lasting for the duration of the marriage.

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.