## Shabbat Daf 157a

###### Shabbat 157a:1
[Shabbat 157a:1](https://torahapp.org/share/book/Shabbat/r/157a:1)

אֵין מְבַקְּעִין עֵצִים מִן הַקּוֹרוֹת, וְלֹא מִן הַקּוֹרָה שֶׁנִּשְׁבְּרָה בְּיוֹם טוֹב. רַבִּי יוֹחָנָן, הָהוּא — כְּרַבִּי יוֹסֵי בַּר יְהוּדָה מַתְנֵי לַהּ. תָּא שְׁמַע: מַתְחִילִין בַּעֲרֵימַת הַתֶּבֶן, אֲבָל לֹא בָּעֵצִים שֶׁבַּמּוּקְצֶה! הָתָם בְּאַרְזֵי וְאַשּׁוּחֵי, דְּמוּקְצֶה מֵחֲמַת חֶסְרוֹן כִּיס, אֲפִילּוּ רַבִּי שִׁמְעוֹן מוֹדֶה.

**William Davidson Edition - English:**
**One may chop wood neither from beams** set aside for building **nor from a beam that broke on a Festival.** Apparently, this unattributed mishna is in accordance with the opinion of Rabbi Yehuda. The Gemara answers that **Rabbi Yoḥanan** answered: **That** mishna **is** actually **in accordance with** the opinion of **Rabbi Yosei bar Yehuda,** which is an individual opinion. **Come** and **hear: One may start** a fire on a Festival **with a pile of straw but not with wood that is from the** wood **storage** behind one’s house, because that wood is set aside for other uses. Apparently, this is an unattributed mishna in accordance with the opinion of Rabbi Yehuda with regard to the prohibition of set-aside. The Gemara answers: **There,** the mishna is **referring to** wood from **cedar and fir** trees that are **set aside due to monetary loss. Even Rabbi Shimon concedes** that the prohibition of set-aside is in effect in that case.


###### Shabbat 157a:2
[Shabbat 157a:2](https://torahapp.org/share/book/Shabbat/r/157a:2)

תָּא שְׁמַע: אֵין מַשְׁקִין וְשׁוֹחֲטִין אֶת הַמִּדְבָּרִיּוֹת, אֲבָל מַשְׁקִין וְשׁוֹחֲטִין אֶת הַבַּיָּיתוֹת!

**William Davidson Edition - English:**
**Come** and **hear** a proof from another mishna: **One may neither give water to nor slaughter** non-domesticated **desert** animals, animals that are always grazing in the fields. Since people do not generally tend to them, they are considered set-aside and may not be used. Giving them water would ease removal of their hides. **However, one may give water to and slaughter domesticated animals.** This is apparently an unattributed mishna in accordance with the opinion of Rabbi Yehuda.


###### Shabbat 157a:3
[Shabbat 157a:3](https://torahapp.org/share/book/Shabbat/r/157a:3)

רַבִּי יוֹחָנָן סְתָמָא אַחֲרִינָא אַשְׁכַּח: בֵּית שַׁמַּאי אוֹמְרִים: מַגְבִּיהִין מֵעַל הַשֻּׁלְחָן עֲצָמוֹת וּקְלִיפִּין, וּבֵית הִלֵּל אוֹמְרִים: מְסַלֵּק אֶת הַטַּבְלָה כּוּלָּהּ וּמְנַעֲרָהּ. וְאָמַר רַב נַחְמָן, אָנוּ אֵין לָנוּ אֶלָּא בֵּית שַׁמַּאי כְּרַבִּי יְהוּדָה, וּבֵית הִלֵּל כְּרַבִּי שִׁמְעוֹן.

**William Davidson Edition - English:**
The Gemara answers: **Rabbi Yoḥanan found a different unattributed** mishna in accordance with the opinion of Rabbi Shimon. **Beit Shammai say: One may lift bones and peels** and shells, which are set-aside, **from the table** on Shabbat. **And Beit Hillel say: One** must **remove the entire board** from atop the table **and shake it;** however, he may not lift the set-aside objects. **And Rav Naḥman said** to reverse the two opinions, and **we have only Beit Shammai in accordance with** the opinion of **Rabbi Yehuda, and Beit Hillel in accordance with** the opinion of **Rabbi Shimon.** As the *halakha* is always ruled in accordance with the opinion of Beit Hillel, this mishna has the authority of an unattributed mishna.


###### Shabbat 157a:4
[Shabbat 157a:4](https://torahapp.org/share/book/Shabbat/r/157a:4)

פְּלִיגִי בַּהּ רַב אַחָא וְרָבִינָא, חַד אָמַר: בְּכׇל הַשַּׁבָּת כּוּלָּהּ הֲלָכָה כְּרַבִּי שִׁמְעוֹן, לְבַר מִמּוּקְצֶה מֵחֲמַת מִיאוּס, וּמַאי נִיהוּ? — נֵר יָשָׁן. וְחַד אָמַר: בְּמוּקְצֶה מֵחֲמַת מִיאוּס נָמֵי הֲלָכָה כְּרַבִּי שִׁמְעוֹן, לְבַר מִמּוּקְצֶה מֵחֲמַת אִיסּוּר, וּמַאי נִיהוּ? — נֵר שֶׁהִדְלִיקוּ בָּהּ בְּאוֹתָהּ שַׁבָּת, אֲבָל מוּקְצֶה מֵחֲמַת חֶסְרוֹן כִּיס, אֲפִילּוּ רַבִּי שִׁמְעוֹן מוֹדֶה. דִּתְנַן: כׇּל הַכֵּלִים נִיטָּלִין בַּשַּׁבָּת, חוּץ מִמַּסָּר הַגָּדוֹל וְיָתֵד שֶׁל מַחֲרֵישָׁה.

**William Davidson Edition - English:**
**Rav Aḥa and Ravina disputed this** matter. **One said: In all** of the *halakhot* **of Shabbat** in which there is a tannaitic dispute involving Rabbi Shimon, the ***halakha* is in accordance with** the opinion of **Rabbi Shimon, except for** the case of an item **set aside due to repulsiveness. And what is that** case? It is the case of **an old** oil **lamp,** which may not be moved on Shabbat, contrary to Rabbi Shimon’s opinion. **And one said: In** the case of an item **set aside due to repulsiveness,** the ***halakha* is also in accordance with** the opinion of **Rabbi Shimon.** The *halakha* is in accordance with the opinion of Rabbi Shimon **except for** the case of **set aside due to prohibition. And what is that** case? It is the case of moving **an** oil **lamp that one kindled** for **that** very **Shabbat. However,** with regard to an item **set aside due to monetary loss, even Rabbi Shimon concedes** that it is prohibited to move that item, **as we learned** in a mishna according to his position: **All vessels may be moved on Shabbat except for a large saw and the blade of a plow,** both of which are prohibited. Due to their significance, their owners make certain that they will not be damaged.


###### Shabbat 157a:5
[Shabbat 157a:5](https://torahapp.org/share/book/Shabbat/r/157a:5)

**מַתְנִי׳** מְפִירִין נְדָרִים בַּשַּׁבָּת, וְנִשְׁאָלִין לִנְדָרִים שֶׁהֵן לְצוֹרֶךְ הַשַּׁבָּת. וּפוֹקְקִין אֶת הַמָּאוֹר, וּמוֹדְדִין אֶת הַמַּטְלֵית, וּמוֹדְדִין אֶת הַמִּקְוֶה. וּמַעֲשֶׂה בִּימֵי אָבִיו שֶׁל רַבִּי צָדוֹק וּבִימֵי אַבָּא שָׁאוּל בֶּן בָּטְנִית שֶׁפָּקְקוּ אֶת הַמָּאוֹר בַּטָּפִיחַ, וְקָשְׁרוּ אֶת הַמְּקִידָּה בְּגֶמִי לֵידַע אִם יֵשׁ בַּגִּיגִית פּוֹתֵחַ טֶפַח אִם לָאו, וּמִדִּבְרֵיהֶם לָמַדְנוּ, שֶׁפּוֹקְקִין וּמוֹדְדִין וְקוֹשְׁרִין בְּשַׁבָּת.

**William Davidson Edition - English:**
**MISHNA:** A father or husband **may nullify** his daughter’s or his wife’s **vows on Shabbat, and one may request** from a Sage **to** dissolve **vows that are for the purpose of Shabbat.** Failure to dissolve the vow will compromise one’s fulfillment of the mitzva to delight in Shabbat. **And one may seal a window** on Shabbat to prevent light from entering, **and one may measure a rag** to determine whether or not it is large enough to contract ritual impurity, **and one may measure a ritual bath** to determine if it contains enough water for immersion. The mishna relates that there was **an incident in the time of Rabbi Tzadok’s father and the time of Abba Shaul ben Botnit,** in which they **sealed a window using an earthenware vessel and tied an earthenware shard with a** long **reed-grass** with a temporary knot, in order **to ascertain whether or not the roofing had an opening** the size of **a handbreadth. And from their statements** and their actions, **we derived that one may seal** a window, **and measure, and tie** a knot **on Shabbat.**


###### Shabbat 157a:6
[Shabbat 157a:6](https://torahapp.org/share/book/Shabbat/r/157a:6)

**גְּמָ׳** אִיבַּעְיָא לְהוּ: הֲפָרָה בֵּין לְצוֹרֶךְ וּבֵין שֶׁלֹּא לְצוֹרֶךְ, וּשְׁאֵלָה לְצוֹרֶךְ — אִין, שֶׁלֹּא לְצוֹרֶךְ — לָא. וּמִשּׁוּם הָכִי קָפָלְגִינְהוּ מֵהֲדָדֵי,

**William Davidson Edition - English:**
**GEMARA:** We learned in the mishna that it is permitted to nullify vows and to request that Sages dissolve vows for the purpose of Shabbat. In an attempt to understand the mishna, **a dilemma was raised** before the Sages: Is **nullification** of vows on Shabbat permitted **both for the purpose** of Shabbat **and** when it is **not for the purpose** of Shabbat? **And the request** to dissolve vows, when it is **for the purpose** of Shabbat, **yes,** it is permitted, but when it is **not for the purpose** of Shabbat, **no,** it is prohibited? **And** is it **due to that** distinction that the *tanna* of the mishna **separated** the cases **from each other** and listed them separately?


###### Shabbat 157a:7
[Shabbat 157a:7](https://torahapp.org/share/book/Shabbat/r/157a:7)

אוֹ דִילְמָא: הֲפָרָה נָמֵי לְצוֹרֶךְ — אִין, שֶׁלֹּא לְצוֹרֶךְ — לָא, וְהָא דְּקָא פָּלֵיג לְהוּ מֵהֲדָדֵי מִשּׁוּם דַּהֲפָרָה אֵין צָרִיךְ בֵּית דִּין, וּשְׁאֵלָה צְרִיכָה בֵּית דִּין?

**William Davidson Edition - English:**
**Or perhaps** with regard to **nullification** of vows on Shabbat **as well,** when it is **for the purpose** of Shabbat, **yes,** it is permitted, but when they are **not for the purpose** of Shabbat, **no,** it is prohibited; **and** the fact **that** the *tanna* of the mishna **separated** the cases **from each other** and listed them separately is **due to** the fact **that** for **nullification one does not require a court,** and a husband or father can nullify a woman’s vows on his own, **but** for **the request** to dissolve vows **one requires a court.**


###### Shabbat 157a:8
[Shabbat 157a:8](https://torahapp.org/share/book/Shabbat/r/157a:8)

תָּא שְׁמַע, דְּתָנֵי [רַב] זוּטֵי דְּבֵי רַב פַּפִּי: מְפִירִין נְדָרִים בְּשַׁבָּת לְצוֹרֶךְ הַשַּׁבָּת. לְצוֹרֶךְ הַשַּׁבָּת אִין, שֶׁלֹּא לְצוֹרֶךְ הַשַּׁבָּת — לָא.

**William Davidson Edition - English:**
**Come** and **hear** a resolution to the dilemma from **that which** the Sage, **Zutei, of the school of Rav Pappa taught: One may nullify vows on Shabbat for the purpose of Shabbat.** Apparently, when the nullification is **for the purpose of Shabbat, yes,** it is permitted to nullify vows, but when it is **not for the purpose of Shabbat, no,** it is prohibited.


###### Shabbat 157a:9
[Shabbat 157a:9](https://torahapp.org/share/book/Shabbat/r/157a:9)

לִישָּׁנָא אַחֲרִינָא, אִיבַּעְיָא לְהוּ: ״לְצוֹרֶךְ״ אַתַּרְוַיְיהוּ קָתָנֵי, וְשֶׁלֹּא לְצוֹרֶךְ — לָא, אַלְמָא הֲפָרַת נְדָרִים מֵעֵת לְעֵת, אוֹ דִילְמָא כִּי קָתָנֵי ״לְצוֹרֶךְ״ — אַשְּׁאֵלָה הוּא דְּקָתָנֵי, אֲבָל הֲפָרַת נְדָרִים אֲפִילּוּ שֶׁלֹּא לְצוֹרֶךְ, אַלְמָא הֲפָרַת נְדָרִים כׇּל הַיּוֹם.

**William Davidson Edition - English:**
The Gemara cites **another version** of the **dilemma** that **was raised** before the Sages. Was the phrase: When they are **for the purpose** of Shabbat, **taught about both of them,** and nullification is only permitted for the purpose of Shabbat, **but** when it is **not for the purpose** of Shabbat, **no,** it is prohibited? If so, **apparently, nullification of vows** may be performed **for an entire twenty-four hour** period after hearing the vow, and the father or husband can wait until after Shabbat to nullify the vow if he does not need to do so for the purpose of Shabbat. **Or perhaps when** the mishna **taught** that it is permitted when the nullification is **for the purpose** of Shabbat, **that** was **taught** only with regard to the **request** to dissolve that which was prohibited by the vow, **but nullification of vows** may be performed on Shabbat **even** when it is **not for the purpose** of Shabbat. If so, **apparently nullification of vows** may be performed only **for the entire day** that the husband or father heard the vow. Once Shabbat concludes, the vow may no longer be nullified. Therefore, even vows whose nullification is not for the purpose of Shabbat may be nullified on Shabbat.


###### Shabbat 157a:10
[Shabbat 157a:10](https://torahapp.org/share/book/Shabbat/r/157a:10)

תָּא שְׁמַע, דְּתָנֵי רַב זוּטֵי דְּבֵי רַב פַּפִּי: מְפִירִין נְדָרִים בְּשַׁבָּת לְצוֹרֶךְ הַשַּׁבָּת. לְצוֹרֶךְ הַשַּׁבָּת — אִין, שֶׁלֹּא לְצוֹרֶךְ הַשַּׁבָּת — לָא, אַלְמָא הֲפָרַת נְדָרִים מֵעֵת לְעֵת.

**William Davidson Edition - English:**
**Come** and **hear** a resolution to the dilemma from **that which** the Sage, **Zutei, of the school of Rav Pappa taught: One may nullify vows on Shabbat for the purpose of Shabbat.** Apparently, when the nullification is **for the purpose of Shabbat, yes,** it is permitted to nullify vows, but when it is **not for the purpose of Shabbat, no,** it is prohibited. If so, **apparently nullification of vows** may be performed **for the entire twenty-four hour** period after hearing the vow.


###### Shabbat 157a:11
[Shabbat 157a:11](https://torahapp.org/share/book/Shabbat/r/157a:11)

אָמַר רַב אָשֵׁי: וְהָאֲנַן תְּנַן: הֲפָרַת נְדָרִים כׇּל הַיּוֹם, וְיֵשׁ בַּדָּבָר לְהָקֵל וּלְהַחֲמִיר. כֵּיצַד? נָדְרָה לֵילֵי שַׁבָּת — מֵיפֵר לֵילֵי שַׁבָּת וְיוֹם הַשַּׁבָּת עַד שֶׁתֶּחְשַׁךְ. נָדְרָה עִם חֲשֵׁכָה — מֵיפֵר עַד שֶׁלֹּא תֶּחְשַׁךְ, שֶׁאִם לֹא הֵפֵר מִשֶּׁחָשֵׁכָה, אֵינוֹ יָכוֹל לְהָפֵר. תַּנָּאֵי הִיא, דְּתַנְיָא: הֲפָרַת נְדָרִים כׇּל הַיּוֹם. רַבִּי יוֹסֵי בַּר יְהוּדָה וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אָמְרוּ: מֵעֵת לְעֵת.

**William Davidson Edition - English:**
**Rav Ashi said: Didn’t we learn** in a mishna that **one may nullify vows for the entire day, and** there is both a **leniency and a stricture in this matter** to extend or curtail the period during which the vow may be nullified. **How so? If** the woman **vowed** on **Shabbat evening,** her father or husband **may nullify** the vow on **Shabbat evening and** on **Shabbat day until dark.** However, if she **vowed** before Shabbat **at nightfall,** her father or husband **may** only **nullify** the vow **until nightfall, as if he did not nullify** the vow **before nightfall, he can no** longer **nullify** it because the day ended. The Gemara answers that **this** issue **is** subject to **a tannaitic** dispute, **as it was taught** in a *baraita*: **One may nullify vows for the entire day. Rabbi Yosei bar Yehuda and Rabbi Elazar, son of Rabbi Shimon, said: For a twenty-four hour** period.


###### Shabbat 157a:12
[Shabbat 157a:12](https://torahapp.org/share/book/Shabbat/r/157a:12)

וְנִשְׁאָלִים לִנְדָרִים. אִיבַּעְיָא לְהוּ: כְּשֶׁלֹּא הָיָה לוֹ פְּנַאי, אוֹ דִלְמָא אֲפִילּוּ הָיָה לוֹ פְּנַאי? תָּא שְׁמַע דְּאִזְדְּקִיקוּ לֵיהּ רַבָּנַן לְרַב זוּטְרָא בְּרֵיהּ דְּרַב זֵירָא וּשְׁרוֹ לֵיהּ נִדְרֵיהּ, וְאַף עַל גַּב דַּהֲוָה לֵיהּ פְּנַאי.

**William Davidson Edition - English:**
We learned in the mishna: **And one may request** from a Sage **to** dissolve **vows** on Shabbat. **A dilemma was raised** before the Sages: Is this only permitted **when one did not have time** to request to have the vow dissolved before Shabbat, **or perhaps** it is permitted **even if one had time** before Shabbat to request to have his vow dissolved? **Come** and **hear** a resolution to this dilemma from the fact **that the Sages attended to Rav Zutra, the son of Rav Zeira, and dissolved his vow even though he had time** to request its dissolution before Shabbat.


###### Shabbat 157a:13
[Shabbat 157a:13](https://torahapp.org/share/book/Shabbat/r/157a:13)

שֶׁפָּקְקוּ אֶת הַמָּאוֹר בַּטָּפִיחַ וְקָשְׁרוּ אֶת הַמְּקִידָּה בְּגֶמִי. אָמַר רַב יְהוּדָה אָמַר רַב: הִילְקָטִי קְטַנָּה הָיְתָה בֵּין שְׁנֵי בָתִּים, [וְטוּמְאָה הָיְתָה שָׁם]

**William Davidson Edition - English:**
The mishna related: They **sealed a window using an earthenware vessel and tied an earthenware shard with a** long **reed-grass. Rav Yehuda said** that **Rav said** in explanation: **There was a small alleyway [*heilketei*] between two houses, and there was ritual impurity** imparted by a corpse **there** in the alleyway,