Talmud for Nedarim 4:8

הָיוּ מְהַלְּכִין בַּדֶּרֶךְ, וְאֵין לוֹ מַה יֹּאכַל, נוֹתֵן לְאַחֵר לְשׁוּם מַתָּנָה וְהַלָּה מֻתָּר בָּהּ. אִם אֵין עִמָּהֶם אַחֵר, מַנִּיחַ עַל הַסֶּלַע אוֹ עַל הַגָּדֵר וְאוֹמֵר, הֲרֵי הֵן מֻפְקָרִים לְכָל מִי שֶׁיַּחְפֹּץ, וְהַלָּה נוֹטֵל וְאוֹכֵל. וְרַבִּי יוֹסֵי אוֹסֵר:

If they were walking on the road, and he had nothing to eat, he (the neighbor) may give (food) to another as a gift, and this one (the bevower) is permitted to take it. If there is no other with them, he may place it on a rock or on a fence and say: "It is hefker for whoever wants it," and he may take it and eat it. R. Yossi forbids it. [For since he is the only one there to take it, it is like a gift. The halachah is not in accordance with R. Yossi. And it is only for one who has nothing to eat that the rabbis permitted it, but not for another.]

Jerusalem Talmud Ketubot

He could appoint a provider¹⁵The Mishnah requires the husband to look for a provider but in fact he cannot appoint one since his vow prohibits him to provide for his wife through an agent. The only way the husband can fulfill his obligation is indicated by Mishnah Nedarim 4:8 (Notes 101,102) quoted here, in that he indicates to a third person that he is ready to repay that person after he has provided for his wife, in a way that the provider could not have recourse to the courts if the husband would not pay., as the following: “X is forbidden any profit from me by a vow and I do not know what to do.” Let him appoint a provider¹⁶Why can the wife force a divorce if she is provided for?! A woman has the right to say, it is impossible for me to be provided for by anybody other than my husband. But did we not state¹⁷Mishnah 5:11. That Mishnah and the following give detailed instructions how a wife is provided for by an agent, giving the impression that this refers to a permanent arrangement. Why is this only accepted as very temporary in the Mishnah here?: “If somebody provides for his wife through a third party.” There, if she accepted it; here, if she did not accept it. If she did not accept it¹⁸This clause is an insert by the first corrector. The text is suspect since אִי is Babylonian, for Galilean אִין “if”. then he should not appoint even for one day! She continues with him for one month, perhaps he will find an opening for his vow¹⁹One requires a cooling-down period of one month to give the husband time to regret his vow and seek dissolution of the vow by an Elder.. Samuel says, if he vowed for thirty days. But if he vowed forever, he shall divorce immediately and pay the ketubah. Rebbi Ze‘ira, Rebbi Avina in the name of Rav: Even if he vowed forever, she continues with him for one month, perhaps he will find an opening for his vow²⁰In the Babli, 71a, the positions attributed to Samuel and Rav are switched..

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