Talking Talmud

[Announcement on Donation Opportunities] Vows that are not fulfilled because of circumstances beyond one's control. With the example of a court case, a man who filed documents in his favor, and he assures the court he'll return with a vow that the documents will be null and void if he doesn't come back in time. That's how certain he is that he'll come back. Which leads to an important dispute between Rava and R. Huna - is his vow upheld, despite the fact that he was prevented from return by circumstances beyond his control. Plus, a new definition of "asmachata" - a strong statement/promise to emphasize ones agreement. But is the asmachta actually binding? And is this case an asmachta case?!

More on accidental vows. When part of the vow remains in force, but not all of it - depending on how much regret the person making the vow explains. Plus, a machloket about vows based on a machloket about designated sacrifices. Also, swearing people off something in a way that includes people because they are similar to others, in which case, the question becomes what happens to all of the people included if/when a vow is untied. Plus, an example of swearing off onions because of health concerns, which are then determined to be healthful... So that vow becomes null and void.

Do people use their own language when formulating a vow? Or are they more likely to rely on a formula? What kind of pitfalls are there (or potentially so) in one's own language? Also, a new mishnah, on unwitting vows. That is, when one makes a statement that is based on a mistaken premise. Plus, R. Akiva's innovative statement about vows - that nullifying a vow in part nullified it in full.

Do the rabbis agree with R. Elazar Ben Yaakov from the mishnah or not? What if a person can't fulfill a vow because of circumstances beyond his control? What about a host and a guest, where the meal doesn't happen... Are such vows actually vows? [Who's Who: R. Elazar ben Yaakov] Also, a new mishnah, on vows of exaggeration, and the problem with them.

How dissolving vows seems to have been a common occurrence. Also, the Manny expressions of regret. Also, both Abaye and his wife want the daughter of Abaye's wife to marry someone from their respective sides of the family. And even Abaye makes an extreme vow that needed to be dissolved. Also, a new mishnah: invitations and disclaimers. Plus, cancelling future vows in advance. Including Rosh Hashanah stipulations. There's a tension between wanting people to be careful with their language, and also to make sure that they aren't stuck.

Another case of dissolving a vow... because your deeds are known in heaven. Also, comparing making a vow to building an altar. Plus, an investigation into anger, and the harm that being angry does to oneself. And this sense of anger permeating the events of the writing of all the books after the 5 books of the Torah and the Book of Joshua. Plus, on how one gets our of a vow - R. Nachman and the annulment and regret.

Chapter 3! The opening mishnah addresses nedarim that are not real vows, but look and feel like a neder, and therefore should not be said. Exaggerations or circumstances beyond one's control, among others. Plus R. Tarfon on unclear, conditional formulations. Also, how and why those who utter these not-vow vows need to see a Torah scholar in order to get out of them. Plus, the stories of those who needed that kind of consultation exactly.

A new mishnah! With various vows and caveats thereof. Including the famous injunction not to prolong conversation with a woman (!). Also, a list of proper behavior on the part of parents to ensure that their progeny are not damaged, with a moment to reflect about non-scientific cause and effect. Plus, Ima Shalom's stance against the Gemara's puritanism. [Who's Who: Ima Shalom] Also, a rebuke to sexually explicit speech when it's not in the right context. Plus, a discussion of how the cause/effect above could have come from the ministering angels, as originally presented there. Plus, the positivity of this daf.

Consecrating property, even when it has questionable status, as compared to vows, when there is doubt as to the status - both result in stringency. But that seems to be a matter of disagreement. Plus, how this pertains to nezirut. Also, finally introducing the nezirut of Shimshon (Samson), including God's designation of Shimshon as such.

Challenges to R. Huna, and answers to the challenges. More on the stringencies of a neder vs. an oath. Plus, the sin of swearing falsely, and how it doesn't really have a way to repent, in comparison to not fulfilling a vow. Also, unspecified nedarim are treated stringently. Plus, the clear indication of idolatry in a vow immediately negates the vow, because of the Torah's prohibition against idolatry. Also, the difference in casual implication regarding Temple vows in Judea vs. the Galilee.