Les Nombres 30:8 Midrash : Sifrei Bamidbar & Yalkut Shimoni

(Bamidbar 30:8) "And her husband hear": to exclude one who is deaf. "And her husband hear": This tells me only of his own hearing. Whence do I derive (the same for) others' hearing (and reporting it to him? From (9) "And if on the day of her husband's hearing." (Ibid. 8) "and he be silent to her." He must intend her. If his wife vowed, and he said: "I thought it was my daughter," he may annul it later (see above), it being written "and he be silent to her." He must intend her. "then all of her vows shall stand": If she vowed and he confirmed (her vow by his silence), and he later annulled it, I might think that it is annulled. And how would I understand "then all of her vows shall stand"? If he did not annul them. Or, even if he did annul them, and how would I understand (9) "and he annul her vow"? If he had not confirmed it. Or, even if he did confirm it? (See the same discussion vis-à-vis one's daughter above.) It is, therefore, written "they shall stand," Scripture apprising us that any vow which was confirmed at the time cannot thereafter be annulled.

And if it happened suddenly, excluding the case of a cornered animal. Without enmity, excluding a hater. A person who pushed another with his body, or one who threw something on him with the intention of causing a descending object that serves a purpose. Without intent, excluding one who intended to throw on one side and it landed on the other side. And one who did not intend, excluding one who intended to throw two and ended up throwing four. And if one brings harm to his fellow in a forest, just as a forest grants permission for one to be harmed and cause harm to enter it, so too any place grants permission for one to be harmed and cause harm to enter it. The Sages taught: A blind person is not exiled, as it is stated "without seeing" to exclude the blind according to Rabbi Yehuda. Rabbi Meir says "without seeing" to include the blind. What is the reasoning of Rabbi Yehuda? As it is written, "And if one brings harm to his fellow in a forest," which even includes a blind person who comes without seeing its full extent. And Rabbi Meir says "without seeing" to exclude intentional action. "Without seeing" means not bringing the one who throws at night. It was taught in a braita that Rabbi Yehuda says: A blind person has no shame. What is the reasoning of Rabbi Yehuda? As Rabbi Yehuda derived from the verse "Do not favor him, and your eye shall pronounce guilt." Just as there the blind are excluded as witnesses, so too here the blind are excluded. And Rabbi Yehuda exempts them from cases of capital punishment by the court. Similarly, he exempts them from cases of lashes. This is derived from the principle that one wicked person exempts another wicked person from cases of capital punishment by the court. And Rabbi Yehuda exempted him from all the laws of the Torah, as he said: "And the congregation shall judge between the smiter and the redeemer of blood." Whoever is included in the case of a smiter and a redeemer of blood is included in matters of judgment, and whoever is not included in the case of a smiter and a redeemer of blood is not included in matters of judgment. Rav Yosef said, initially, I used to say that if someone tells me that the halacha follows Rabbi Yehuda, I would observe an extra day of Yom Tov in accordance with the opinion of the Rabbis, as I did not take it into account and I performed a mitzvah. Since I heard that which Rabbi Chanina said: "Greater is the one who is commanded and performs than one who is not commanded and performs," if someone tells me that the halacha does not follow Rabbi Yehuda, I would observe only one day of Yom Tov in accordance with the opinion of the Rabbis. And Rabbi Yehuda exempted him from all the commandments of the Torah, as he said: "These are the commandments and the statutes and the ordinances." Whoever is included in matters of judgment is included in the commandments, statutes, and ordinances, and whoever is not included in matters of judgment is not included in the commandments, statutes, and ordinances. "Without seeing" excludes the blind. These are the words of Rabbi Yehuda, and so on. Apparently, Rabbi Yehuda held that partial knowledge is not considered the same as complete knowledge, while Rabbi Meir held the opposite view. And we raise a contradiction: I know that there are vows but I do not know that there are ways to annul them, [one who acts as if he did not hear at all], I know that there are ways to annul them [but] I do not know that this is a vow. Rabbi Meir says: One should never annul a vow unless he knows within the same day that it is a vow, and we do not say that partial hearing is like complete hearing. And Rabbi Yehuda says: One may annul it within the same day even if he does not know that it is a vow, as we say that partial hearing is like complete hearing. Rava said: Here we have an issue related to the verse, and there we have an issue related to the verse. Rabbi Yehuda holds that regarding a case of a murderer, it is written: "And if someone brings harm to his neighbor in the forest," anything that is included in the term "forest" applies, and a blind person also falls within the category of "forest." And if you say that "without seeing" includes the blind person, it is unnecessary, but rather we learn that it excludes the blind person. And Rabbi Meir holds that in matters of vows, it is written: "And her husband heard it and remained silent," Rabbi Yehuda holds that partial hearing is like complete hearing, and Rabbi Meir holds the opposite.