Talmud sur Nedarim 10:9

But only if it is intermittent²⁹This refers to the last part of the Mishnah, about the bill of divorce to be written for a paralyzed man. As explained here, one asks questions in which the one which counts is alternating with other questions for which the answer must be “no” (or shaking of the head).. Shall we write a bill of divorce for your wife? And he says, yes. For your mother, and he says, no. For your wife? And he says, yes. For your daughter, and he says, no. For your wife? And he says, yes. For your sister, and he says, no³⁰A paraphrase, not a parallel text, is quoted in Tosaphot 70b, s.v. בודקין.. Is it the same for testimony? Rebbi Abbahu came in the name of Rebbi Joḥanan: It is the same for testimony, since a person may testify while sitting³¹Deut. 19:17 requires only that the parties to a suit stand before the judges, not the witnesses. Therefore there is no biblical impediment to ascertaining testimony from a paralyzed person.. The same holds for vows. Rav Sheshet stated: Just as one checks three times for bills of divorce, so one checks for inheritance, commercial transactions, and gifts³²A similar text in the Babli, 71a, and Tosephta, 5:1. In both of these texts, testimony is explicitly included..

MISHNAH: If somebody died and left his wife, a creditor⁸⁸Who is secured by a mortgage lien on the deceased person’s real estate., and heirs, and he was owed a deposit or a debt by a third party⁸⁹Since a deposit is unsecured movable property, also the debt due to the deceased is presumed to be unsecured movable property., Rebbi Ṭarphon says, these should be given to the weakest among them. Rebbi Aqiba says, one does not show mercy in law! But these should be given to the heirs for all others have to swear⁹⁰The widow who wants to receive her ketubah in cash (instead of being supported by the heirs for the rest of her life) has to swear that she did not receive anything during her husband’s lifetime. The creditor has to swear that his claim was not satisfied., only the heirs do not have to swear⁹¹Since as movable property the deposit or debt was not mortgaged, it becomes the heirs’ free property at the moment of death of the bequeather..

HALAKHAH: If she is permitted, he is permitted³⁵This now refers to the first sentence in Mishnah 2 and explains why his vow disappears with hers. The explanation is that given by Abbai in the Babli, 22b.. If he is permitted, she is not permitted³⁶Since her vow was an independent act.. Rebbi Abbahu in the name of Rebbi Joḥanan: Because he makes his vow conditional on hers, if he says, on condition that you [accept]³⁷But if the Mishnah is taken as formulated, that the husband’s vow is absolute and the wife is only invited to participate, if she has her vow revoked by an Elder, his vow is not touched..

MISHNAH: One gives a virgin twelve months from when the husband requested to marry her to provide for herself⁶³To make her trousseau.. Just as one gives to the woman so one gives to the man to provide for himself⁶⁴To look for a house and otherwise prepare for a family. The girl’s family cannot force the husband into a definitive marriage before 12 months after the date of the preliminary marriage.. And to a widow thirty days⁶⁵Since she already has a trousseau.. If the time has come and they are not definitively married, they eat from his [property] and may eat heave⁶⁶If the prospective husband is a Cohen, the preliminary marriage is the act of acquisition. Lev. 22:11, speaking about heave, reads: “If a Cohen buy a person with his money, that person may eat it.” Since the preliminary marriage is formally an acquisition by money, the bride can eat heave as soon as the groom is required to feed her. Therefore, if the delay of the wedding is his fault, the girl’s family can require that he feed her after the statutory 12 months delay, and he can fulfill his obligation by providing her with heave (for which he did not pay) and which she must eat in levitic purity in her father’s house.. Rebbi Ṭarphon says, one gives her everything in heave. Rebbi Aqiba said, half profane and half heave⁶⁷As the Halakhah explains, a woman regularly has periods of impurity. R. Aqiba requires the groom to provide her with profane food for her periods of impurity; R. Tarphon, in the interpretation of the Babli, thinks that she can sell the heave and buy profane food for the money. This is a very problematic proposition since heave, for which the only possible buyers are other Cohanim, cannot fetch a price commensurate with that of profane food..