Rif Nedarim 26a {83b - 87a}

26a

{Nedarim 83b}
Gemara:

אלמא אפשר דמיתזנא מדיליה
מכלל דבעל לאו בכלל בריות הוא
אימא סיפא ויכולה ליהנות בלקט שכחה ופאה אבל משל בעל לא אכלה
אלמא בעל בכלל בריות

אמר עולא לעולם בעל לאו בכלל בריות וחדא ועוד קאמר חדא דבעל לאו בכלל בריות ועוד אינו יכול להפר מפני שיכולה ליהנות בלקט שכחה ופאה
רבא אמר לעולם בכלל בריות ומה טעם קאמר
מ"ט אינו יכול להפר מפני שיכולה ליהנות בלקט שכחה ופאה
רב נחמן אמר לעולם בעל לאו בכלל בריות וה"ק נתגרשה יכולה ליהנות בלקט שכחה ופאה

Thus it is clear that she is able to be sustained from his {possessions}. We thus derive that her husband is not included in "mankind." But then the sefa says "and she is able to benefit from gleanings, forgotten sheaves, and peah." Thus it is clear that the husband is included in "mankind."

Ulla said: In truth, the husband is not included within "mankind," and the pattern of the Mishna is "one and more." One -- that the husband is not included within "mankind," and further -- he is not able to annul because she is able to benefit from gleanings, forgotten sheaves, and peah.

Rava said: In truth, the husband is included within "mankind," and the pattern of the Mishna is "what is the cause?" What is the cause of his not being able to annul? she is able to benefit from gleanings, forgotten sheaves, and peah.

Rav Nachman said: In truth, the husband is not included within "mankind," and this is what it means to say: If she is divorced, she is able to benefit from gleanings, forgotten sheaves, and peah.

{Nedarim 85a}
Mishna:

קונם שאני עושה ע"פ אבא ע"פ אביך ע"פ אחי ע"פ אחיך אינו יכול להפר
קונם שאני עושה על פיך א"צ להפר
ר"ע אומר יפר שמא תעדיף עליו יותר מן הראוי לו
ר"י בן נורי אומר יפר שמא יגרשנה ותהא אסורה לחזור לו

{IF SHE VOWS,} 'KONAM THAT I DO NOT ANYTHING FOR MY FATHER,' 'YOUR FATHER,' 'MY BROTHER,' OR, 'YOUR BROTHER,' {THE HUSBAND} CANNOT ANNUL IT.

'THAT I DO NOT ANYTHING FOR YOU,' HE NEED NOT ANNUL. {because the vow not not take hold.}
RABBI AKIVA SAYS: HE MUST ANNUL IT, LEST SHE EXCEED HER OBLIGATIONS TOWARDS HIM. {in which case that excess should be covered by the vow}
RABBI YOCHANAN BEN NURI SAYS: HE MUST ANNUL IT, LEST HE DIVORCE HER AND SHE THEREBY BE FORBIDDEN TO RETURN TO HIM.

Gemara:

אמר שמואל הלכה כרבי יוחנן ב"נ
והא אין אדם מקדיש דבר שלא בא לעולם
א"ר הונא בריה דרב יהושע באומרת יקדשו ידי לעושיהן דידים איתנהו בעולם
והא משתעבדן לבעל
א"ר אשי שאני קונמות דכקדושת הגוף דמי וכדרבא
דאמר רבא הקדש חמץ ושחרור מפקיעין מידי שיעבוד
אי הכי ליקדשו מהשתא
אלמוהו רבנן לשיעבודיה דבעל

Shmuel said: The halacha is like Rabbi Yochanan ben Nuri.
But a man is not able to consecrate something which has not yet come to the world? {And here, she is not yet divorced nor has she produced anything.}
{Nedarim 85b}
Rav Huna son of Rav Yehoshua said: Where she said "my hands are consecrated in respect to what they may produce." For hands do exist in the world.
But they {=the hands} are pledged to the husband!
{Nedarim 86b}
Rav Ashi said: Konams are different, for they are like intrinsic sanctity. And like Rava. For Rava said: Hekdesh {=consecration to the temple}, leaven, and manumission {of a slave} take out of
pledge.
If so, let them be consecrated from now {and not after divorce}?
The Sages strengthened the lien of the husband.

Mishna:

נדרה אשתו וסבור שנדרה בתו
נדרה בתו וסבור שנדרה אשתו
נדרה בנזיר וסבור שנדרה בקרבן
בקרבן וסבור שנדרה בנזיר
נדרה מן התאנים וסבור שנדרה מן הענבים
מן הענבים וסבור שנדרה מן התאנים
ה"ז יחזור ויפר

IF HIS WIFE VOWED, AND HE THOUGHT THAT HIS DAUGHTER HAD VOWED, OR IF HIS DAUGHTER VOWED AND HE THOUGHT THAT HIS WIFE HAD VOWED; IF SHE TOOK THE VOW OF A NAZIRITE, AND HE THOUGHT THAT SHE HAD VOWED A SACRIFICE, OR IF SHE VOWED A SACRIFICE, AND HE THOUGHT THAT SHE VOWED A NAZIRITE VOW; IF SHE VOWED FROM FIGS, AND HE THOUGHT THAT SHE VOWED FROM GRAPES, OR IF SHE VOWED FROM GRAPES AND HE THOUGHT THAT SHE VOWED FROM FIGS, HE MUST ANNUL AGAIN.

Gemara:

למימרא דאותה אותה דוקא
והא גבי קרעים דכתיב על ועל דכתיב ויספדו ויבכו ויצומו עד הערב על שאול ועל יהונתן בנו ועל עם ה' ועל בית ישראל וגו' ותניא אמרו לו מת אביו וקרע ואח"כ נמצא בנו יצא ידי קריעה
ל"ק כאן בסתם כאן במפרש

Is this to say that {Bemidbar 30:9}

ט וְאִם בְּיוֹם שְׁמֹעַ אִישָׁהּ, יָנִיא אוֹתָהּ, וְהֵפֵר אֶת-נִדְרָהּ אֲשֶׁר עָלֶיהָ, וְאֵת מִבְטָא שְׂפָתֶיהָ אֲשֶׁר אָסְרָה עַל-נַפְשָׁהּ--וַיהוָה, יִסְלַח-לָהּ.

9 But if her husband disallow her in the day that he heareth it, then he shall make void her vow which is upon her, and the clear utterance of her lips, wherewith she hath bound her soul; and the LORD will forgive her.

means "her" specifically?
{Nedarim 87a}
But by tearings {for the dead}, where it is written al, al -- for it is written {II Shmuel 1:12}:

יא וַיַּחֲזֵק דָּוִד בִּבְגָדָו, וַיִּקְרָעֵם; וְגַם כָּל-הָאֲנָשִׁים, אֲשֶׁר אִתּוֹ.	11 Then David took hold on his clothes, and rent them; and likewise all the men that were with him.
יב וַיִּסְפְּדוּ, וַיִּבְכּוּ, וַיָּצֻמוּ, עַד-הָעָרֶב: עַל-שָׁאוּל וְעַל-יְהוֹנָתָן בְּנוֹ, וְעַל-עַם ה וְעַל-בֵּית יִשְׂרָאֵל--כִּי נָפְלוּ, בֶּחָרֶב. {פ}	12 And they wailed, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the LORD, and for the house of Israel; because they were fallen by the sword. {P}

And they learnt {in a brayta}: If they said to him that his father died, and he tore, and afterwards it is found to be his son, he has fulfilled tearing.
This is no question. Here is plain, where here it is spelled out.

והתניא א"ל מת אביו וקרע ואח"כ נמצא בנו לא יצא ידי קריעה א"ל מת לו מת וקסבר אביו ונמצא בנו יצא ידי קריעה

But they learnt {in a brayta}: If they said to him that his father died, and he tore, and they it is found to have been his son, he did not fulfill tearing. If they said to him that someone to him {a relative} had died, and he thought it was his father but it turned out to be his son, he has fulfilled tearing.

רב אשי אמר כאן תוך כדי דבור כאן לאחר כ"ד
נמצא תוך כ"ד יצא
לאחר כ"ד לא יצא

Rav Ashi said: Here is when it was within time of an utterance {toch kdei dibbur}, and here is after the time of an utterance.
If it was discovered within the time of an utterance, he fulfilled. If after the time of an utterance, he did not fulfill.

והתניא מי שיש לו חולה בתוך ביתו ונתעלף וכדומה לו שמת וקרע ואח"כ מת לא יצא ידי קריעה
ואר"ש בן פזי אמר ריב"ל משום בר קפרא לא שנו אלא שמת לאחר כ"ד אבל תוך כ"ד אינו חוזר וקורע

והלכתא כל תכ"ד כדיבור דמי חוץ ממגדף ועובד עבודת כוכבים ומקדש ומגרש

But they learnt {in a brayta}: One who has a sick person in his house, and the person fainted, and he thought the person died, and tore, and afterwards the person actually died, he has not fulfilled tearing.
And Rabbi Shimon ben Pazi cited Rabbi Yehoshua ben Levi in the name of bar Kappara: They only learned this where it was after the time of an utterance, but within the time of an utterance, he does not return and tear again.

And the halacha is that anything within the time of an utterance is like that {first utterance}, with the exception of blasphemy, idolatry, betrothal and divorce.

Mishna:

אמרה קונם תאנים וענבים אלו שאני טועמת קיים לתאנים קיים כולו הפר לתאנים אינו מופר עד שיפר אף לענבים

IF SHE VOWS, 'KONAM, IF I TASTE THESE FIGS AND GRAPES, AND HE {THE HUSBAND} CONFIRMS {THE VOW} IN RESPECT OF FIGS, THE WHOLE {VOW} IS CONFIRMED; IF HE ANNULS IT IN RESPECT OF FIGS, IT IS NOT ANNULLED, UNLESS HE ANNULS IN RESPECT OF GRAPES TOO.