One can only have their vows annulled (through a chacham/beit din) on Shabbat if it is for Shabbat. What about a husband/father who wants to nullify his wife’s/daughter’s vows on Shabbat? Is it also only permitted if necessary for Shabbat? A braita is brought which says they can only be nullified for the sake of Shabbat. however, Rav Ashi questions this from our Mishna. The conclusion is that it is a subject of debate among tannaim, and connects with the two opinions about whether one has twenty-four hours or just until nightfall to nullify her vows. One can nullify vows if it is for Shabbat, but does this include vows that could have been annulled before Shabbat and the person just didn’t take care of it? A proof is brought from a story that it can still be done. Rav Yosef didn’t want to allow people to annul in front of three men on Shabbat as this has the semblance of a court, which cannot convene on Shabbat. However, Abaye showed that since so many elements necessary for a court are not necessary for annulling vows, it does not have the semblance of a court. What are all those elements? Can one nullify vows at night? Another story is told of one who was reprimanded by the rabbis when he came to annul his vow that he is a sinner for taking vows in the first place. What wording can/cannot be used to nullify a wife’s/daughter’s vow? How does the wording need to be different on Shabbat? Why? What if the wording used for nullification was switched to the wording used for annulment or vice-versa?
This month’s learning is dedicated to the refuah shleima of our dear friend, Phyllis Hecht, גיטל פעשא בת מאשה רחל by all her many friends who love and admire her. Phyllis’ emuna, strength, and positivity are an inspiration.
This week’s learning is sponsored by the Miller Rotenberg family in loving memory of their daughter Tanielle Miller on her 21st yahrzeit. “We honor and celebrate her memory by continuing the paths she forged, keeping her love of community, chesed, Israel, and learning, alive and vibrant.”
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This month’s learning is dedicated to the refuah shleima of our dear friend, Phyllis Hecht, גיטל פעשא בת מאשה רחל by all her many friends who love and admire her. Phyllis’ emuna, strength, and positivity are an inspiration.
This week’s learning is sponsored by the Miller Rotenberg family in loving memory of their daughter Tanielle Miller on her 21st yahrzeit. “We honor and celebrate her memory by continuing the paths she forged, keeping her love of community, chesed, Israel, and learning, alive and vibrant.”
Nedarim 77
תְּנַן הָתָם: מְפִירִין נְדָרִים בְּשַׁבָּת, וְנִשְׁאָלִין לִנְדָרִים שֶׁהֵן לְצוֹרֶךְ הַשַּׁבָּת. אִיבַּעְיָא לְהוּ: מְפִירִין נְדָרִים בְּשַׁבָּת לְצוֹרֶךְ הַשַּׁבָּת, אוֹ דִלְמָא אֲפִילּוּ שֶׁלֹּא לְצוֹרֶךְ?
§ We learned in a mishna elsewhere (Shabbat 157a): A father or husband may nullify his daughter’s or his wife’s vows on Shabbat and one may request from a halakhic authority to dissolve vows that are for the purpose of Shabbat. A dilemma was raised before the Sages: May one nullify vows on Shabbat only when they are for the purpose of Shabbat, or may one perhaps nullify vows on Shabbat even when they are not for the purpose of Shabbat?
תָּא שְׁמַע, דְּתָנֵי רַב זוּטֵי דְּבֵי רַב פַּפֵּי: אֵין מְפִירִין נְדָרִים אֶלָּא לְצוֹרֶךְ הַשַּׁבָּת. אָמַר רַב אָשֵׁי, הָא לָא תְּנַן הָכִי: נָדְרָה עִם חֲשֵׁיכָה — מֵפֵר לָהּ עַד שֶׁלֹּא תֶּחְשַׁךְ. וְאִי אָמְרַתְּ לְצוֹרֶךְ הַשַּׁבָּת — אִין, שֶׁלֹּא לְצוֹרֶךְ הַשַּׁבָּת — לָא, מַאי אִירְיָא חָשְׁכָה? אֲפִילּוּ בְּתוֹךְ הַיּוֹם אֵינוֹ יָכוֹל לְהָפֵר דְּשֶׁלֹּא לְצוֹרֶךְ!
Come and hear the baraita that Rav Zuti from the school of Rav Pappi taught: Vows may be nullified on Shabbat only for the purpose of Shabbat. Rav Ashi said: We did not learn that way in the mishna here. The mishna teaches: If she took a vow with nightfall approaching, her father or husband can nullify the vow for her only until nightfall. And if you say that with regard to nullification of vows that are for the purpose of Shabbat, yes, he may nullify those vows, but nullifications that are not for the purpose of Shabbat, no, he may not, why does the tanna specify nightfall? After all, even during the day he may not nullify that which is not for the purpose of Shabbat.
תַּנָּאֵי הִיא: הֲפָרַת נְדָרִים כׇּל הַיּוֹם, רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אָמְרוּ: מֵעֵת לְעֵת.
The Gemara rejects this conclusion: Nullification on Shabbat is subject to a dispute between tanna’im: Nullification of vows can be performed all day on the day that the vow was heard. And Rabbi Yosei, son of Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Shimon, said: A vow can be nullified for a twenty-four-hour period from the time it was heard.
לְמַאן דְּאָמַר כׇּל הַיּוֹם אִין, טְפֵי לָא — אֲפִילּוּ שֶׁלֹּא לְצוֹרֶךְ הַשַּׁבָּת מֵפֵר. לְמַאן דְּאָמַר מֵעֵת לְעֵת, לְצוֹרֶךְ הַשַּׁבָּת — אִין, שֶׁלֹּא לְצוֹרֶךְ הַשַּׁבָּת — לָא.
According to the one who says all day, yes, one can nullify vows all day, but not more than that; he may nullify on Shabbat even when it is not for the purpose of Shabbat, since otherwise, he could not nullify a vow taken on Shabbat at all. According to the one who says that one can nullify her vows for a twenty-four-hour period, that which is for the purpose of Shabbat, yes, he may nullify, but that which is not necessary for Shabbat, he may not nullify, as he can do so after Shabbat.
וְנִשְׁאָלִין לִנְדָרִים שֶׁהֵן לְצוֹרֶךְ הַשַּׁבָּת. אִיבַּעְיָא לְהוּ: כְּשֶׁלֹּא הָיָה לָהֶם פְּנַאי, אוֹ דִלְמָא כְּשֶׁהָיָה לָהֶם פְּנַאי? תָּא שְׁמַע, דְּאִיזְדְּקִיקוּ לֵיהּ רַבָּנַן לִבְרֵיהּ דְּרַב זוּטְרָא בְּרֵיהּ דְּרַב זְעֵירָא אֲפִילּוּ בִּנְדָרִים שֶׁהָיָה לָהֶם פְּנַאי מִבְּעוֹד יוֹם.
§ The mishna from tractate Shabbat teaches: And one may request from a halakhic authority to dissolve vows that are for the purpose of Shabbat. A dilemma was raised before the Sages: Is this specifically when those who took the vows did not have the opportunity to request dissolution of the vows before Shabbat, or perhaps it is the case even when they did have the opportunity? The Gemara responds: Come and hear: It happened that the Sages attended to the dissolution of the vows of the son of Rav Zutra, son of Rav Zeira, on Shabbat, even for vows that they had the opportunity to dissolve while it was still day, before Shabbat had begun.
סָבַר רַב יוֹסֵף לְמֵימַר: נִשְׁאָלִין נְדָרִים בְּשַׁבָּת, בְּיָחִיד מוּמְחֶה — אִין, בִּשְׁלֹשָׁה הֶדְיוֹטוֹת — לָא, מִשּׁוּם דְּמִתְחֲזֵי כְּדִינָא.
Rav Yosef thought to say: With regard to requesting that a halakhic authority dissolve vows on Shabbat, yes, requesting of a single expert is permitted on Shabbat, but requesting of three laymen is not permitted on Shabbat, because it looks like a court judgment, which may not be performed on Shabbat.
אֲמַר לֵיהּ אַבָּיֵי: כֵּיוָן דִּסְבִירָא לַן אֲפִילּוּ מְעוּמָּד, אֲפִילּוּ בִּקְרוֹבִים, וַאֲפִילּוּ בַּלַּיְלָה — לָא מִתְחֲזֵי כְּדִינָא.
Abaye said to him: Since we hold that vows may be dissolved even while the halakhic authority is standing, and even by relatives, and even at night, it does not look like a judgment. Since it is not regarded as an act of a court, vows may be dissolved on Shabbat even by three laymen.
אָמַר רַבִּי אַבָּא אָמַר רַב הוּנָא אָמַר רַב: הֲלָכָה, מְפִירִין נְדָרִים בַּלַּיְלָה. וְהָא מַתְנִיתִין הִיא: נָדְרָה בְּלֵילֵי שַׁבָּת! אֶלָּא אֵימָא: הֲלָכָה, נִשְׁאָלִין בַּלַּיְלָה.
Rabbi Abba said that Rav Huna said that Rav said: The halakha is that one can nullify vows at night. The Gemara asks: But this is already stated in the mishna: If a woman took a vow on Shabbat evening, her father or husband can nullify the vow on Shabbat evening; why would Rav Huna need to state his halakha? Rather, say that Rav’s ruling was as follows: The halakha is that one can request that a halakhic authority dissolve a vow at night.
אֲמַר לֵיהּ רַבִּי אַבָּא לְרַב הוּנָא: אֲמַר רַב הָכִי? אֲמַר לֵיהּ: אִישְׁתִּיק. אֲמַר לֵיהּ: אִישְׁתִּיק קָא אָמְרַתְּ, אוֹ שָׁתֵי קָאָמְרַתְּ?
Rabbi Abba said to Rav Huna: Did Rav say that? Rav Huna said to him: Rav was silent [ishtik] when this ruling was stated in his presence. Rabbi Abba said to him: Did you say: He was silent [ishtik], indicating that he accepted this ruling, or did you say: He was drinking [shatei], and was therefore preoccupied, so that his silence did not necessarily indicate agreement?
אָמַר רַב אִיקָא בַּר אָבִין: אִיזְדְּקִיק לֵיהּ רַב לְרַבָּה
In order to clarify Rav’s opinion on the issue, the Gemara cites Rav Ika bar Avin who said: Rav attended to the dissolution of a vow made by Rabba,
בְּקִיטוֹנָא דְבֵי רַב, עוֹמֵד, יְחִידִי, וּבַלַּיְלָה.
in a side room [kitona] of the study hall, while standing, alone and at night.
אָמַר רַבָּה אָמַר רַב נַחְמָן: הֲלָכָה, נִשְׁאָלִין נְדָרִים עוֹמֵד, יְחִידִי, וּבַלַּיְלָה, וּבַשַּׁבָּת, וּבִקְרוֹבִים, וַאֲפִילּוּ הָיָה לָהֶן פְּנַאי מִבְּעוֹד יוֹם.
Rabba said that Rav Naḥman said: The halakha is that one can request the dissolution of vows even when the halakhic authority is standing or alone, i.e., without a court of three, as long as he is a halakhic authority, and that one can do so at night, on Shabbat, and by relatives, and even when those requesting dissolution on Shabbat had the opportunity to do so while it was still day, i.e., before Shabbat.
עוֹמֵד? וְהָתַנְיָא: יָרַד רַבָּן גַּמְלִיאֵל מִן הַחֲמוֹר וְנִתְעַטֵּף וְיָשַׁב וְהִתִּיר לוֹ נִדְרוֹ. רַבָּן גַּמְלִיאֵל סָבַר: פּוֹתְחִין בַּחֲרָטָה. מִיעְקַר נִדְרָא בָּעִינַן, וּבָעֵי עַיּוֹנֵי, אַהָכִי יָשַׁב. וְרַב נַחְמָן סָבַר: אֵין פּוֹתְחִין בַּחֲרָטָה, וַאֲפִילּוּ מְעוּמָּד.
The Gemara raises a difficulty with this ruling: Can a judge dissolve a vow while standing? But it is taught in a baraita that Rabban Gamliel alighted from a donkey, and wrapped himself in his shawl in the customary manner of a judge, and sat, and dissolved a man’s vow for him. If one can dissolve a vow while standing, why did he sit? The Gemara explains: Rabban Gamliel holds that one must broach dissolution based on regret. In other words, a halakhic authority does not dissolve vows directly, but must prompt the one who took the vow to concede that he regrets having taken the vow in the first place. We require that the vow be uprooted, and he needed to examine the case; therefore, he sat down. But Rav Naḥman holds that one need not broach dissolution based on regret, and therefore a halakhic authority can dissolve the vow even while standing.
אֲמַר לֵיהּ רָבָא לְרַב נַחְמָן: חֲזִי מָר הַאי מֵרַבָּנַן דַּאֲתָא מִמַּעְרְבָא וְאָמַר: אִיזְדְּקִיקוּ לֵיהּ רַבָּנַן לִבְרֵיהּ דְּרַב הוּנָא בַּר אָבִין, וּשְׁרוֹ לֵיהּ נִדְרֵיהּ וַאֲמַרוּ לֵיהּ: זִיל וּבְעִי רַחֲמֵי עַל נַפְשָׁךְ דַּחֲטָאת. דְּתָנֵי רַב דִּימִי אֲחוּהּ דְּרַב סָפְרָא: כׇּל הַנּוֹדֵר, אַף עַל פִּי שֶׁהוּא מְקַיְּימוֹ — נִקְרָא חוֹטֵא. אָמַר רַב זְבִיד: מַאי קְרָא — ״וְכִי תֶחְדַּל לִנְדֹּר לֹא יִהְיֶה בְךָ חֵטְא״, הָא לֹא חָדַלְתָּ — אִיכָּא חֵטְא.
Rava said to Rav Naḥman: Master, see that Sage who came from the West, Eretz Yisrael, and who said: The Sages attended to the dissolution of a vow taken by the son of Rav Huna bar Avin, and they dissolved his vow and said to him: Go and request mercy for yourself, for you have sinned by taking a vow. As Rav Dimi, the brother of Rav Safra teaches: With regard to anyone who takes a vow, even if he fulfills it, he is called a sinner. Rav Zevid said: What verse teaches this? It is: “But if you refrain to vow, it will be no sin in you” (Deuteronomy 23:23). It may be inferred that if you did not refrain from taking vows, there is sin.
תַּנְיָא: הָאוֹמֵר לְאִשְׁתּוֹ ״כׇּל נְדָרִים שֶׁתִּדּוֹרִי, אִי אֶפְשִׁי שֶׁתִּדּוֹרִי״, ״אֵין זֶה נֶדֶר״ — לֹא אָמַר כְּלוּם. ״יָפֶה עָשִׂית״, וְ״אֵין כְּמוֹתֵךְ״, וְ״אִם לֹא נָדַרְתְּ, מַדִּירֵךְ אֲנִי״ — דְּבָרָיו קַיָּימִין.
§ It is taught in a baraita: One who says to his wife: Any vows which you will vow, I do not want [ee efshi] you to vow, or one who wants to nullify a vow and says: This is not a vow, has not said anything, as this is not a valid formula of nullification. If he says: You have done well, or: There are none like you, or: If you had not taken a vow, I, myself, would have taken a vow to obligate you in this, his statement is substantial, and the vow is ratified.
לֹא יֹאמַר אָדָם לְאִשְׁתּוֹ בְּשַׁבָּת ״מוּפָר לִיכִי״, ״בָּטֵיל לִיכִי״, כְּדֶרֶךְ שֶׁאוֹמֵר לָהּ בַּחוֹל, אֶלָּא אוֹמֵר לָהּ: ״טְלִי וְאִכְלִי״, ״טְלִי וּשְׁתִי״, וְהַנֶּדֶר בָּטֵל מֵאֵלָיו. אָמַר רַבִּי יוֹחָנָן: וְצָרִיךְ שֶׁיְּבַטֵּל בְּלִבּוֹ.
A man should not say to his wife when nullifying her vows on Shabbat: It is nullified for you, or: It is canceled for you, in the manner that he would say to her on weekdays. Rather, he should say to her, if she took a vow to refrain from food or drink: Take this and eat it, or: Take this and drink it, and the vow is canceled on its own. Rabbi Yoḥanan said: And he must also cancel the vow in his heart; simply telling her to eat or drink is not sufficient.
תַּנְיָא, בֵּית שַׁמַּאי אוֹמְרִים: בַּשַּׁבָּת מְבַטֵּל בְּלִבּוֹ, בַּחוֹל מוֹצִיא בִּשְׂפָתָיו. וּבֵית הִלֵּל אוֹמְרִים: אֶחָד זֶה וְאֶחָד זֶה — מְבַטֵּל בְּלִבּוֹ, וְאֵין צָרִיךְ לְהוֹצִיא בִּשְׂפָתָיו.
It is taught in a baraita: Beit Shammai say: On Shabbat he cancels the vow in his heart and on a weekday he articulates the nullification with his lips. And Beit Hillel say: Both in this case and in that case, i.e., whether on Shabbat or a weekday, it is sufficient if he cancels the vow in his heart, and he need not articulate with his lips.
אָמַר רַבִּי יוֹחָנָן: חָכָם שֶׁאָמַר בִּלְשׁוֹן בַּעַל, וּבַעַל שֶׁאָמַר בִּלְשׁוֹן חָכָם — לָא אָמַר כְּלוּם.
§ Rabbi Yoḥanan said: A halakhic authority who pronounced his dissolution of a vow with language appropriate to a husband, i.e., he said the word nullified instead of dissolved, or a husband who pronounced his nullification of a vow with language appropriate to a halakhic authority, i.e., he said the word dissolved instead of nullified, has not said anything. Each of them has the authority to cancel a vow only in the particular manner allotted to him.
דְּתַנְיָא: ״זֶה הַדָּבָר״ — הֶחָכָם מַתִּיר וְאֵין בַּעַל מַתִּיר. שֶׁיָּכוֹל: וּמָה חָכָם שֶׁאֵין מֵפֵר — מַתִּיר, בַּעַל שֶׁמֵּפֵר — אֵינוֹ דִּין שֶׁמַּתִּיר? תַּלְמוּד לוֹמַר:
As it is taught in a baraita: The verse “This is the thing which the Lord has commanded” (Numbers 30:2) indicates that the husband’s nullification, which is the topic of the subsequent verses, must be done specifically in this way. The Sages concluded that a halakhic authority dissolves a vow, but a husband does not dissolve it. As, one might have thought: And just as a halakhic authority, who cannot nullify vows, nevertheless dissolves them, so too with regard to a husband, who can nullify vows, is it not logical that he should also dissolve them? Therefore, the verse states:
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Raanana, Israel
I decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Memphis, Tennessee, United States
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Teaneck, United States
Phoenix, Arizona, United States
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Mitspe, Israel
Raanana, Israel
I was moved to tears by the Hadran Siyyum HaShas. I have learned Torah all my life, but never connected to learning Gemara on a regular basis until then. Seeing the sheer joy Talmud Torah at the siyyum, I felt compelled to be part of it, and I haven’t missed a day!
It’s not always easy, but it is so worthwhile, and it has strengthened my love of learning. It is part of my life now.
Beit Shemesh, Israel
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
London, United Kingdom
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Skokie, IL, United States
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Borehamwood, United Kingdom
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Tzur Hadassah, Israel
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Ottawa, Canada
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
אפרת, Israel
A Gemara shiur previous to the Hadran Siyum, was the impetus to attend it.It was highly inspirational and I was smitten. The message for me was התלמוד בידינו. I had decided along with my Chahsmonaim group to to do the daf and take it one daf at time- without any expectations at all. There has been a wealth of information, insights and halachik ideas. It is truly exercise of the mind, heart & Soul
Hashmonaim, Israel
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Zichron Yaakov, Israel
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Pennsylvania, United States
When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.
Pennsylvania, United States
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Ashdod, Israel
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Guildford, United Kingdom
When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
Lexington, MA, United States
Nedarim 77
תְּנַן הָתָם: מְפִירִין נְדָרִים בְּשַׁבָּת, וְנִשְׁאָלִין לִנְדָרִים שֶׁהֵן לְצוֹרֶךְ הַשַּׁבָּת. אִיבַּעְיָא לְהוּ: מְפִירִין נְדָרִים בְּשַׁבָּת לְצוֹרֶךְ הַשַּׁבָּת, אוֹ דִלְמָא אֲפִילּוּ שֶׁלֹּא לְצוֹרֶךְ?
§ We learned in a mishna elsewhere (Shabbat 157a): A father or husband may nullify his daughter’s or his wife’s vows on Shabbat and one may request from a halakhic authority to dissolve vows that are for the purpose of Shabbat. A dilemma was raised before the Sages: May one nullify vows on Shabbat only when they are for the purpose of Shabbat, or may one perhaps nullify vows on Shabbat even when they are not for the purpose of Shabbat?
תָּא שְׁמַע, דְּתָנֵי רַב זוּטֵי דְּבֵי רַב פַּפֵּי: אֵין מְפִירִין נְדָרִים אֶלָּא לְצוֹרֶךְ הַשַּׁבָּת. אָמַר רַב אָשֵׁי, הָא לָא תְּנַן הָכִי: נָדְרָה עִם חֲשֵׁיכָה — מֵפֵר לָהּ עַד שֶׁלֹּא תֶּחְשַׁךְ. וְאִי אָמְרַתְּ לְצוֹרֶךְ הַשַּׁבָּת — אִין, שֶׁלֹּא לְצוֹרֶךְ הַשַּׁבָּת — לָא, מַאי אִירְיָא חָשְׁכָה? אֲפִילּוּ בְּתוֹךְ הַיּוֹם אֵינוֹ יָכוֹל לְהָפֵר דְּשֶׁלֹּא לְצוֹרֶךְ!
Come and hear the baraita that Rav Zuti from the school of Rav Pappi taught: Vows may be nullified on Shabbat only for the purpose of Shabbat. Rav Ashi said: We did not learn that way in the mishna here. The mishna teaches: If she took a vow with nightfall approaching, her father or husband can nullify the vow for her only until nightfall. And if you say that with regard to nullification of vows that are for the purpose of Shabbat, yes, he may nullify those vows, but nullifications that are not for the purpose of Shabbat, no, he may not, why does the tanna specify nightfall? After all, even during the day he may not nullify that which is not for the purpose of Shabbat.
תַּנָּאֵי הִיא: הֲפָרַת נְדָרִים כׇּל הַיּוֹם, רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אָמְרוּ: מֵעֵת לְעֵת.
The Gemara rejects this conclusion: Nullification on Shabbat is subject to a dispute between tanna’im: Nullification of vows can be performed all day on the day that the vow was heard. And Rabbi Yosei, son of Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Shimon, said: A vow can be nullified for a twenty-four-hour period from the time it was heard.
לְמַאן דְּאָמַר כׇּל הַיּוֹם אִין, טְפֵי לָא — אֲפִילּוּ שֶׁלֹּא לְצוֹרֶךְ הַשַּׁבָּת מֵפֵר. לְמַאן דְּאָמַר מֵעֵת לְעֵת, לְצוֹרֶךְ הַשַּׁבָּת — אִין, שֶׁלֹּא לְצוֹרֶךְ הַשַּׁבָּת — לָא.
According to the one who says all day, yes, one can nullify vows all day, but not more than that; he may nullify on Shabbat even when it is not for the purpose of Shabbat, since otherwise, he could not nullify a vow taken on Shabbat at all. According to the one who says that one can nullify her vows for a twenty-four-hour period, that which is for the purpose of Shabbat, yes, he may nullify, but that which is not necessary for Shabbat, he may not nullify, as he can do so after Shabbat.
וְנִשְׁאָלִין לִנְדָרִים שֶׁהֵן לְצוֹרֶךְ הַשַּׁבָּת. אִיבַּעְיָא לְהוּ: כְּשֶׁלֹּא הָיָה לָהֶם פְּנַאי, אוֹ דִלְמָא כְּשֶׁהָיָה לָהֶם פְּנַאי? תָּא שְׁמַע, דְּאִיזְדְּקִיקוּ לֵיהּ רַבָּנַן לִבְרֵיהּ דְּרַב זוּטְרָא בְּרֵיהּ דְּרַב זְעֵירָא אֲפִילּוּ בִּנְדָרִים שֶׁהָיָה לָהֶם פְּנַאי מִבְּעוֹד יוֹם.
§ The mishna from tractate Shabbat teaches: And one may request from a halakhic authority to dissolve vows that are for the purpose of Shabbat. A dilemma was raised before the Sages: Is this specifically when those who took the vows did not have the opportunity to request dissolution of the vows before Shabbat, or perhaps it is the case even when they did have the opportunity? The Gemara responds: Come and hear: It happened that the Sages attended to the dissolution of the vows of the son of Rav Zutra, son of Rav Zeira, on Shabbat, even for vows that they had the opportunity to dissolve while it was still day, before Shabbat had begun.
סָבַר רַב יוֹסֵף לְמֵימַר: נִשְׁאָלִין נְדָרִים בְּשַׁבָּת, בְּיָחִיד מוּמְחֶה — אִין, בִּשְׁלֹשָׁה הֶדְיוֹטוֹת — לָא, מִשּׁוּם דְּמִתְחֲזֵי כְּדִינָא.
Rav Yosef thought to say: With regard to requesting that a halakhic authority dissolve vows on Shabbat, yes, requesting of a single expert is permitted on Shabbat, but requesting of three laymen is not permitted on Shabbat, because it looks like a court judgment, which may not be performed on Shabbat.
אֲמַר לֵיהּ אַבָּיֵי: כֵּיוָן דִּסְבִירָא לַן אֲפִילּוּ מְעוּמָּד, אֲפִילּוּ בִּקְרוֹבִים, וַאֲפִילּוּ בַּלַּיְלָה — לָא מִתְחֲזֵי כְּדִינָא.
Abaye said to him: Since we hold that vows may be dissolved even while the halakhic authority is standing, and even by relatives, and even at night, it does not look like a judgment. Since it is not regarded as an act of a court, vows may be dissolved on Shabbat even by three laymen.
אָמַר רַבִּי אַבָּא אָמַר רַב הוּנָא אָמַר רַב: הֲלָכָה, מְפִירִין נְדָרִים בַּלַּיְלָה. וְהָא מַתְנִיתִין הִיא: נָדְרָה בְּלֵילֵי שַׁבָּת! אֶלָּא אֵימָא: הֲלָכָה, נִשְׁאָלִין בַּלַּיְלָה.
Rabbi Abba said that Rav Huna said that Rav said: The halakha is that one can nullify vows at night. The Gemara asks: But this is already stated in the mishna: If a woman took a vow on Shabbat evening, her father or husband can nullify the vow on Shabbat evening; why would Rav Huna need to state his halakha? Rather, say that Rav’s ruling was as follows: The halakha is that one can request that a halakhic authority dissolve a vow at night.
אֲמַר לֵיהּ רַבִּי אַבָּא לְרַב הוּנָא: אֲמַר רַב הָכִי? אֲמַר לֵיהּ: אִישְׁתִּיק. אֲמַר לֵיהּ: אִישְׁתִּיק קָא אָמְרַתְּ, אוֹ שָׁתֵי קָאָמְרַתְּ?
Rabbi Abba said to Rav Huna: Did Rav say that? Rav Huna said to him: Rav was silent [ishtik] when this ruling was stated in his presence. Rabbi Abba said to him: Did you say: He was silent [ishtik], indicating that he accepted this ruling, or did you say: He was drinking [shatei], and was therefore preoccupied, so that his silence did not necessarily indicate agreement?
אָמַר רַב אִיקָא בַּר אָבִין: אִיזְדְּקִיק לֵיהּ רַב לְרַבָּה
In order to clarify Rav’s opinion on the issue, the Gemara cites Rav Ika bar Avin who said: Rav attended to the dissolution of a vow made by Rabba,
בְּקִיטוֹנָא דְבֵי רַב, עוֹמֵד, יְחִידִי, וּבַלַּיְלָה.
in a side room [kitona] of the study hall, while standing, alone and at night.
אָמַר רַבָּה אָמַר רַב נַחְמָן: הֲלָכָה, נִשְׁאָלִין נְדָרִים עוֹמֵד, יְחִידִי, וּבַלַּיְלָה, וּבַשַּׁבָּת, וּבִקְרוֹבִים, וַאֲפִילּוּ הָיָה לָהֶן פְּנַאי מִבְּעוֹד יוֹם.
Rabba said that Rav Naḥman said: The halakha is that one can request the dissolution of vows even when the halakhic authority is standing or alone, i.e., without a court of three, as long as he is a halakhic authority, and that one can do so at night, on Shabbat, and by relatives, and even when those requesting dissolution on Shabbat had the opportunity to do so while it was still day, i.e., before Shabbat.
עוֹמֵד? וְהָתַנְיָא: יָרַד רַבָּן גַּמְלִיאֵל מִן הַחֲמוֹר וְנִתְעַטֵּף וְיָשַׁב וְהִתִּיר לוֹ נִדְרוֹ. רַבָּן גַּמְלִיאֵל סָבַר: פּוֹתְחִין בַּחֲרָטָה. מִיעְקַר נִדְרָא בָּעִינַן, וּבָעֵי עַיּוֹנֵי, אַהָכִי יָשַׁב. וְרַב נַחְמָן סָבַר: אֵין פּוֹתְחִין בַּחֲרָטָה, וַאֲפִילּוּ מְעוּמָּד.
The Gemara raises a difficulty with this ruling: Can a judge dissolve a vow while standing? But it is taught in a baraita that Rabban Gamliel alighted from a donkey, and wrapped himself in his shawl in the customary manner of a judge, and sat, and dissolved a man’s vow for him. If one can dissolve a vow while standing, why did he sit? The Gemara explains: Rabban Gamliel holds that one must broach dissolution based on regret. In other words, a halakhic authority does not dissolve vows directly, but must prompt the one who took the vow to concede that he regrets having taken the vow in the first place. We require that the vow be uprooted, and he needed to examine the case; therefore, he sat down. But Rav Naḥman holds that one need not broach dissolution based on regret, and therefore a halakhic authority can dissolve the vow even while standing.
אֲמַר לֵיהּ רָבָא לְרַב נַחְמָן: חֲזִי מָר הַאי מֵרַבָּנַן דַּאֲתָא מִמַּעְרְבָא וְאָמַר: אִיזְדְּקִיקוּ לֵיהּ רַבָּנַן לִבְרֵיהּ דְּרַב הוּנָא בַּר אָבִין, וּשְׁרוֹ לֵיהּ נִדְרֵיהּ וַאֲמַרוּ לֵיהּ: זִיל וּבְעִי רַחֲמֵי עַל נַפְשָׁךְ דַּחֲטָאת. דְּתָנֵי רַב דִּימִי אֲחוּהּ דְּרַב סָפְרָא: כׇּל הַנּוֹדֵר, אַף עַל פִּי שֶׁהוּא מְקַיְּימוֹ — נִקְרָא חוֹטֵא. אָמַר רַב זְבִיד: מַאי קְרָא — ״וְכִי תֶחְדַּל לִנְדֹּר לֹא יִהְיֶה בְךָ חֵטְא״, הָא לֹא חָדַלְתָּ — אִיכָּא חֵטְא.
Rava said to Rav Naḥman: Master, see that Sage who came from the West, Eretz Yisrael, and who said: The Sages attended to the dissolution of a vow taken by the son of Rav Huna bar Avin, and they dissolved his vow and said to him: Go and request mercy for yourself, for you have sinned by taking a vow. As Rav Dimi, the brother of Rav Safra teaches: With regard to anyone who takes a vow, even if he fulfills it, he is called a sinner. Rav Zevid said: What verse teaches this? It is: “But if you refrain to vow, it will be no sin in you” (Deuteronomy 23:23). It may be inferred that if you did not refrain from taking vows, there is sin.
תַּנְיָא: הָאוֹמֵר לְאִשְׁתּוֹ ״כׇּל נְדָרִים שֶׁתִּדּוֹרִי, אִי אֶפְשִׁי שֶׁתִּדּוֹרִי״, ״אֵין זֶה נֶדֶר״ — לֹא אָמַר כְּלוּם. ״יָפֶה עָשִׂית״, וְ״אֵין כְּמוֹתֵךְ״, וְ״אִם לֹא נָדַרְתְּ, מַדִּירֵךְ אֲנִי״ — דְּבָרָיו קַיָּימִין.
§ It is taught in a baraita: One who says to his wife: Any vows which you will vow, I do not want [ee efshi] you to vow, or one who wants to nullify a vow and says: This is not a vow, has not said anything, as this is not a valid formula of nullification. If he says: You have done well, or: There are none like you, or: If you had not taken a vow, I, myself, would have taken a vow to obligate you in this, his statement is substantial, and the vow is ratified.
לֹא יֹאמַר אָדָם לְאִשְׁתּוֹ בְּשַׁבָּת ״מוּפָר לִיכִי״, ״בָּטֵיל לִיכִי״, כְּדֶרֶךְ שֶׁאוֹמֵר לָהּ בַּחוֹל, אֶלָּא אוֹמֵר לָהּ: ״טְלִי וְאִכְלִי״, ״טְלִי וּשְׁתִי״, וְהַנֶּדֶר בָּטֵל מֵאֵלָיו. אָמַר רַבִּי יוֹחָנָן: וְצָרִיךְ שֶׁיְּבַטֵּל בְּלִבּוֹ.
A man should not say to his wife when nullifying her vows on Shabbat: It is nullified for you, or: It is canceled for you, in the manner that he would say to her on weekdays. Rather, he should say to her, if she took a vow to refrain from food or drink: Take this and eat it, or: Take this and drink it, and the vow is canceled on its own. Rabbi Yoḥanan said: And he must also cancel the vow in his heart; simply telling her to eat or drink is not sufficient.
תַּנְיָא, בֵּית שַׁמַּאי אוֹמְרִים: בַּשַּׁבָּת מְבַטֵּל בְּלִבּוֹ, בַּחוֹל מוֹצִיא בִּשְׂפָתָיו. וּבֵית הִלֵּל אוֹמְרִים: אֶחָד זֶה וְאֶחָד זֶה — מְבַטֵּל בְּלִבּוֹ, וְאֵין צָרִיךְ לְהוֹצִיא בִּשְׂפָתָיו.
It is taught in a baraita: Beit Shammai say: On Shabbat he cancels the vow in his heart and on a weekday he articulates the nullification with his lips. And Beit Hillel say: Both in this case and in that case, i.e., whether on Shabbat or a weekday, it is sufficient if he cancels the vow in his heart, and he need not articulate with his lips.
אָמַר רַבִּי יוֹחָנָן: חָכָם שֶׁאָמַר בִּלְשׁוֹן בַּעַל, וּבַעַל שֶׁאָמַר בִּלְשׁוֹן חָכָם — לָא אָמַר כְּלוּם.
§ Rabbi Yoḥanan said: A halakhic authority who pronounced his dissolution of a vow with language appropriate to a husband, i.e., he said the word nullified instead of dissolved, or a husband who pronounced his nullification of a vow with language appropriate to a halakhic authority, i.e., he said the word dissolved instead of nullified, has not said anything. Each of them has the authority to cancel a vow only in the particular manner allotted to him.
דְּתַנְיָא: ״זֶה הַדָּבָר״ — הֶחָכָם מַתִּיר וְאֵין בַּעַל מַתִּיר. שֶׁיָּכוֹל: וּמָה חָכָם שֶׁאֵין מֵפֵר — מַתִּיר, בַּעַל שֶׁמֵּפֵר — אֵינוֹ דִּין שֶׁמַּתִּיר? תַּלְמוּד לוֹמַר:
As it is taught in a baraita: The verse “This is the thing which the Lord has commanded” (Numbers 30:2) indicates that the husband’s nullification, which is the topic of the subsequent verses, must be done specifically in this way. The Sages concluded that a halakhic authority dissolves a vow, but a husband does not dissolve it. As, one might have thought: And just as a halakhic authority, who cannot nullify vows, nevertheless dissolves them, so too with regard to a husband, who can nullify vows, is it not logical that he should also dissolve them? Therefore, the verse states:
