<big><strong>גמ׳</strong></big> מני מתניתין רבי ישמעאל דתניא (במדבר ל, יד) אישה יקימנו ואישה יפרנו אמרה קונם תאנים וענבים אלו שאני טועמת קיים לתאנים כולו קיים
except in the case of blasphemy, idolatry, betrothal and divorce.<span class="x" onmousemove="('comment',' If one commits blasphemy or practises idolatry, and immediately, within the period of utterance, retracts, his retraction is unavailing. If a woman accepts kiddushin or a divorce, and immediately thereafter withdraws her consent, such withdrawal is invalid.
');"><sup>11</sup></span> <b><i>MISHNAH</i></b>. 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. IF SHE VOWS, 'KONAM IF I TASTE FIGS' AND 'IF I TASTE GRAPES', THEY ARE TWO DISTINCT VOWS.<span class="x" onmousemove="('comment',' And each can be annulled or confirmed without the other.
');"><sup>12</sup></span> <b><i>GEMARA</i></b>. Who is the author of our Mishnah? — R. Ishmael. For it was taught: Her husband may confirm it, or her husband may make it void:<span class="x" onmousemove="('comment',' Num. XXX, 14. ');"><sup>13</sup></span> 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;
Sefer HaChinukh
Some of the laws of the commandments – for example, that which they explained that there is no guilt unless he pronounces the specific name, which is (yod-hay-vav-hay), or of (alef-dalet-nun-yod) according to the opinion of some commentators (Mishneh Torah, Laws of Foreign Worship and Customs of the Nations 2:7); that which they said (Sanhedrin 56a), that they would each and every day ask the witnesses with a nickname, "Yose should strike Yose," when the case was finished they would move all the people outside and ask the senior witness and say to him, "Say with your mouth what you heard," and he would say [it], they would [then] stand on their feet and tear [their clothing] and not [ever] mend [them], and the second witness would say, “I also heard like him,” and if there were many witnesses, they all say like this; that which they, may their memory be blessed said (Nedarim 87a), that the blasphemer, even though he recants within the time of speaking (right away) is [still] stoned; that one who curses God in the name of idolatry is to be attacked by zealots, but if they did not attack him and he comes to court, he is not stoned unless he 'blesses' with a name from the specific names [of God], and the reason he is not stoned is because, even at the time of his anger, he himself knows that his words are complete foolishness, but zealots attack him nonetheless, since he was destructive and caused abomination and was brazen-faced to speak bad things like these; that which they said that anyone who hears the 'blessing' of God from the mouth of an Israelite is obligated to tear [his clothes], but that one who hears it from a gentile is not obligated to tear, and Eliyakim and Shevna only tore because Ravshakeh was an apostate (Sanhedrin 60a); [that] all of the witnesses and the judges lean their hands one by one upon the head of the blasphemer and say to him, "Your blood is upon your head, since you caused [it to] yourself," and there is none else in all of those killed by the court besides only the blasphemer that we lean upon, as it is stated (Leviticus 24:14), "and all those who heard lean, etc."; and the rest of its details - are [all] elucidated in Sanhedrin, Chapter 7.
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