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?
Nedarim 77
Share this shiur:
Want to dedicate learning? Get started here:
Summary
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:
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Jerusalem, Israel
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Brookline, United States
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Hashmonaim, Israel
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Silver Spring, Maryland, United States
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 started learning at the start of this cycle, and quickly fell in love. It has become such an important part of my day, enriching every part of my life.
Toronto, Canada
I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.
בית שמש, Israel
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Denver, United States
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
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
Efrat, Israel
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Zichron Yaakov, Israel
After reading the book, “ If All The Seas Were Ink “ by Ileana Kurshan I started studying Talmud. I searched and studied with several teachers until I found Michelle Farber. I have been studying with her for two years. I look forward every day to learn from her.
Virginia, United States
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Jerusalem, Israel
I decided to give daf yomi a try when I heard about the siyum hashas in 2020. Once the pandemic hit, the daily commitment gave my days some much-needed structure. There have been times when I’ve felt like quitting- especially when encountering very technical details in the text. But then I tell myself, “Look how much you’ve done. You can’t stop now!” So I keep going & my Koren bookshelf grows…
Huntington, United States
I heard the new Daf Yomi cycle was starting and I was curious, so I searched online for a women’s class and was pleasently surprised to find Rabanit Michelle’s great class reviews in many online articles. It has been a splendid journey. It is a way to fill my days with Torah, learning so many amazing things I have never heard before during my Tanach learning at High School. Thanks so much .
Panama, Panama
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
When I was working and taking care of my children, learning was never on the list. Now that I have more time I have two different Gemora classes and the nach yomi as well as the mishna yomi daily.
Jerusalem, 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
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
Efrat, Israel
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
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:
