## Shabbat Daf 46b

###### Shabbat 46b:1
[Shabbat 46b:1](https://torahapp.org/share/book/Shabbat/r/46b:1)

הַשֵּׁירִים וְהַנְּזָמִים וְהַטַּבָּעוֹת, הֲרֵי הֵן כְּכׇל הַכֵּלִים הַנִּטָּלִים בֶּחָצֵר. וְאָמַר עוּלָּא: מַה טַּעַם? — הוֹאִיל וְאִיכָּא תּוֹרַת כְּלִי עֲלֵיהֶן. הָכָא נָמֵי הוֹאִיל וְאִיכָּא תּוֹרַת כְּלִי עֲלֵיהֶן. אָמַר רַב נַחְמָן בַּר יִצְחָק: בְּרִיךְ רַחֲמָנָא דְּלָא כַּסְּפֵיהּ רָבָא לְרַב אַוְיָא.

**William Davidson Edition - English:**
**bracelets, nose-rings and rings,** although it is prohibited to go out into the public domain wearing them on Shabbat, **they are like all the vessels that may be moved in the courtyard;** in the private domain, one may move them and they are not set-aside. **And Ulla said: What is the reason** that it is permitted to move nose-rings in the yard? It is **because the status of a vessel** applies **to it.** Apparently, vessel status is sufficient to permit moving it on Shabbat. **Rav Naḥman bar Yitzḥak said: Thank God** that **Rava did not embarrass Rav Avya** and Rav Avya managed to successfully answer Rava’s questions.


###### Shabbat 46b:2
[Shabbat 46b:2](https://torahapp.org/share/book/Shabbat/r/46b:2)

רָמֵי לֵיהּ אַבָּיֵי לְרַבָּה. תַּנְיָא: מוֹתַר הַשֶּׁמֶן שֶׁבַּנֵּר וְשֶׁבַּקְּעָרָה — אָסוּר, וְרַבִּי שִׁמְעוֹן מַתִּיר. אַלְמָא לְרַבִּי שִׁמְעוֹן לֵית לֵיהּ מוּקְצֶה. וּרְמִינְהוּ, רַבִּי שִׁמְעוֹן אוֹמֵר: כֹּל שֶׁאֵין מוּמוֹ נִיכָּר מֵעֶרֶב יוֹם טוֹב — אֵין זֶה מִן הַמּוּכָן!

**William Davidson Edition - English:**
**Abaye raised a contradiction before Rabba** citing two sources with regard to set-aside on Shabbat. **It was taught** in a *baraita*: With regard to **the remaining oil that is in an** oil **lamp and in a bowl** in which a wick was lit, it **is prohibited** to use it on Shabbat **and Rabbi Shimon permits** using it. **Apparently, Rabbi Shimon is not of** the opinion that there is a prohibition of **set-aside. And a contradiction is raised** from a parallel source, in which the Sages discussed the *halakha* of the firstborn of a kosher animal that developed a blemish on a Festival. The firstborn must be examined to determine whether or not that type of blemish disqualifies the animal from being sacrificed as an offering. If it is disqualified, it may be redeemed, slaughtered, and eaten as non-sacred meat on the Festival. **Rabbi Shimon says: Any** firstborn animal **whose blemish is not perceptible before the Festival is not among** the animals **prepared** prior to the Festival for use on the Festival, and it is prohibited to slaughter it. Apparently, an item not prepared in advance has set-aside status according to Rabbi Shimon.


###### Shabbat 46b:3
[Shabbat 46b:3](https://torahapp.org/share/book/Shabbat/r/46b:3)

הָכִי הַשְׁתָּא? הָתָם, אָדָם יוֹשֵׁב וּמְצַפֶּה אֵימָתַי תִּכְבֶּה נֵרוֹ. הָכָא, אָדָם יוֹשֵׁב וּמְצַפֶּה מָתַי יִפּוֹל בּוֹ מוּם? מֵימָר אָמַר: מִי יֵימַר דְּנָפֵיל בֵּיהּ מוּמָא, וְאִם תִּמְצֵי לוֹמַר דְּנָפֵיל בֵּיהּ מוּמָא — מִי יֵימַר דְּנָפֵיל בֵּיהּ מוּם קָבוּעַ. וְאִם תִּמְצֵי לוֹמַר דְּנָפֵל בֵּיהּ מוּם קָבוּעַ — מִי יֵימַר דְּמִזְדְּקֵק לֵיהּ חָכָם?

**William Davidson Edition - English:**
Rabba said to him: **How can you compare** these cases? **There,** in the case of the lamp, **a person sits and anticipates when his candle will be extinguished.** It is clear to him that it will be extinguished, and he can safely assume that a certain amount of oil will remain in the lamp or the bowl. **Here,** does **a person sit and anticipate when a blemish will befall** his animal? The owner of the animal **says: Who says that a blemish will befall** his animal? **And** even **if you say that a blemish will befall it, who says that a permanent blemish** that would enable it to be slaughtered **will befall it? And** even **if you say that a permanent blemish will befall it, who says that a Sage will** agree to **engage** in examining the blemish? Since there are so many uncertainties involved, if the blemish is not perceptible before the Festival, the possibility of the firstborn animal becoming available does not enter a person’s mind at all.


###### Shabbat 46b:4
[Shabbat 46b:4](https://torahapp.org/share/book/Shabbat/r/46b:4)

מֵתִיב רָמֵי בַּר חָמָא: מְפֵירִין נְדָרִים בְּשַׁבָּת, [וְנִשְׁאָלִין לִנְדָרִים שֶׁהֵן] לְצוֹרֶךְ הַשַּׁבָּת. וְאַמַּאי? — לֵימָא: מִי יֵימַר דְּמִיזְדְּקֵק לַהּ בַּעַל?

**William Davidson Edition - English:**
**Rami bar Ḥama raised an objection** to this last point from that which we learned in a mishna: **One may nullify vows on Shabbat.** A woman who vowed that certain food is prohibited to her, her husband can nullify her vow on Shabbat. **And** likewise **one may request** that a Sage find an opening **to** dissolve his **vows,** i.e., a factor that the one taking the vow failed to take into account or an element of regret, if that nullification or dissolution is **for the purpose of Shabbat.** The question arises: **And why,** after a man has nullified his wife’s vow, should she be permitted to eat that food? When the woman vowed not to eat that food, she consciously set it aside. Even if some way to dissolve the vow is found, the food should remain set-aside. On the basis of the same uncertainty that was raised above, **say: Who says that** her husband **will** agree to **engage** in nullifying her oath? Perhaps he will refuse to nullify it.


###### Shabbat 46b:5
[Shabbat 46b:5](https://torahapp.org/share/book/Shabbat/r/46b:5)

הָתָם כִּדְרַב פִּנְחָס מִשְּׁמֵיהּ דְּרָבָא. דְּאָמַר רַב פִּנְחָס מִשְּׁמֵיהּ דְּרָבָא: כׇּל הַנּוֹדֶרֶת — עַל דַּעַת בַּעְלָהּ הִיא נוֹדֶרֶת.

**William Davidson Edition - English:**
The Gemara answers: **There,** in the case of vows, it can be explained **in accordance with** that which **Rav Pineḥas** said **in the name** of **Rava,** who came to explain some of the fundamentals of the *halakhot* of vows, **as Rav Pineḥas said in the name** of **Rava: Every** woman **who takes a vow,** it is from the outset contingent **on her husband’s consent that she takes the vow.** Since she knows that her husband has the ability to nullify it, her vows are not absolute and their final validation comes only through her husband’s agreement. When a woman vows, she does not set aside the food absolutely from potential use.


###### Shabbat 46b:6
[Shabbat 46b:6](https://torahapp.org/share/book/Shabbat/r/46b:6)

תָּא שְׁמַע: נִשְׁאָלִין לִנְדָרִים שֶׁל צוֹרֶךְ הַשַּׁבָּת בְּשַׁבָּת. וְאַמַּאי? לֵימָא: מִי יֵימַר דְּמִזְדְּקֵק לֵיהּ חָכָם? — הָתָם — אִי לָא מִיזְדְּקֵק לֵיהּ חָכָם סַגְיָא לֵיהּ בִּשְׁלֹשָׁה הֶדְיוֹטוֹת. הָכָא — מִי יֵימַר דְּמִיזְדְּקֵק לֵיהּ חָכָם.

**William Davidson Edition - English:**
Moreover, the Gemara cites proof for this from that which was taught: **Come** and **hear: One may request** that a Sage dissolve his **vows for the purpose of Shabbat on Shabbat,** i.e., one who vowed on Shabbat that eating on that day is prohibited for him. **And why** is he permitted to eat something that was prohibited to him by his vow? **Say** again: **Who says that** the **Sage will** agree to **engage** in dissolution of **his** vow? Consequently, one has certainly diverted his attention from the food, set it aside, and it should be prohibited to eat it. The Gemara answers: Nevertheless, there is a difference, as **there,** in the *halakhot* of vows, even **if** the **Sage does not** agree to **engage** in dissolution of **his** vow, **he** can **suffice** with renouncing the vow **before three common people.** Even though it is preferable to have a Sage dissolve his vow, in exigent circumstances one may turn to a court of three common people to dissolve it. He will certainly find a way to dissolve his vow. However, **here,** in the case of the firstborn animal, **who says that** the **Sage will** agree to **engage** in examination of the blemish? In the *halakhot* of firstborn animals only an ordained Sage, who received special license to do so, is authorized to verify that it is a permanent blemish and permit redemption and slaughter of the animal as a non-sacred animal.


###### Shabbat 46b:7
[Shabbat 46b:7](https://torahapp.org/share/book/Shabbat/r/46b:7)

רָמֵי לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: מִי אָמַר רַבִּי שִׁמְעוֹן כָּבְתָה מוּתָּר לְטַלְטְלָהּ. כָּבְתָה — אִין, לֹא כָּבְתָה — לָא. מַאי טַעְמָא? — דִילְמָא בַּהֲדֵי דְּנָקֵיט לַהּ כָּבְיָא? הָא שָׁמְעִינַן לֵיהּ לְרַבִּי שִׁמְעוֹן דְּאָמַר דָּבָר שֶׁאֵין מִתְכַּוֵּין — מוּתָּר. דְּתַנְיָא רַבִּי שִׁמְעוֹן אוֹמֵר: גּוֹרֵר אָדָם כִּסֵּא מִטָּה וְסַפְסָל, וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּין לַעֲשׂוֹת חָרִיץ!

**William Davidson Edition - English:**
**Abaye raised a contradiction before Rav Yosef: Did Rabbi Shimon** actually **say** that when a lamp **is extinguished,** it **is permitted to move it** on Shabbat? By inference: After **it is extinguished, yes,** moving it is permitted; so long as it **is not extinguished, no,** moving it is prohibited. **What is the reason** that it is prohibited to move a burning candle? It is due to concern that **perhaps, as he moves** the lamp, the flame **will be extinguished.** However, is Rabbi Shimon really concerned that a flame will be extinguished under those circumstances? **Didn’t we learn** that **Rabbi Shimon stated** a principle: **An unintentional act,** a permitted action from which an unintended prohibited labor ensues on Shabbat, since he did not intend to perform the prohibited action, **is permitted? As it was taught** in a *baraita*, **Rabbi Shimon says: A person may drag a bed, chair, and bench** on the ground, **as long as he does not intend** to **make a furrow** in the ground. Even if a furrow is formed inadvertently, one need not be concerned. Since that was not his intention, there is no prohibition according to Rabbi Shimon. Consequently, according to Rabbi Shimon there should be no prohibition in moving a burning candle, even though it may be extinguished. Since that is not the intention of the one moving it, no prohibition would be violated.


###### Shabbat 46b:8
[Shabbat 46b:8](https://torahapp.org/share/book/Shabbat/r/46b:8)

כׇּל הֵיכָא דְּכִי מִיכַּוֵין אִיכָּא אִיסּוּרָא דְאוֹרָיְיתָא, כִּי לָא מִיכַּוֵין — גָּזַר רַבִּי שִׁמְעוֹן מִדְּרַבָּנַן. כׇּל הֵיכָא דְּכִי מִיכַּוֵין אִיכָּא אִיסּוּרָא דְרַבָּנַן — כִּי לָא מִיכַּוֵין שָׁרֵי רַבִּי שִׁמְעוֹן לְכַתְּחִילָּה.

**William Davidson Edition - English:**
The Gemara answers that there is a distinction between the cases: In **every** case **where if** he **intends** to perform the action, **there is a prohibition by Torah law,** e.g., extinguishing a candle; even **when he does not intend** to do so, **Rabbi Shimon issued a decree** prohibiting it **by rabbinic law.** However, in **every** case **where** even **if** he **intends** to perform the action, **there is** merely **a prohibition by rabbinic law,** e.g., digging a furrow which is not a full-fledged act of plowing that is prohibited by Torah law, but is prohibited only by rabbinic law, **when he does not intend** to perform the action, **Rabbi Shimon** even **permits** performing this action ***ab initio*.**


###### Shabbat 46b:9
[Shabbat 46b:9](https://torahapp.org/share/book/Shabbat/r/46b:9)

מֵתִיב רָבָא: מוֹכְרֵי כְסוּת מוֹכְרִין כְּדַרְכָּן, וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּין בַּחַמָּה מִפְּנֵי הַחַמָּה וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים, וְהַצְּנוּעִין מַפְשִׁילִין בְּמַקֵּל לַאֲחוֹרֵיהֶן. וְהָא הָכָא, דְּכִי מִיכַּוֵין — אִיסּוּרָא דְאוֹרָיְיתָא אִיכָּא, כִּי לָא מִיכַּוֵין — שָׁרֵי רַבִּי שִׁמְעוֹן לְכַתְּחִילָּה!

**William Davidson Edition - English:**
**Rava raised an objection** to this distinction from that which we learned in a mishna: **Clothing merchants** who sell garments made of diverse kinds, a prohibited mixture of wool and linen, **may sell them as they normally would** to gentiles. A merchant may place the garments he is selling on his shoulders and need not be concerned about the prohibition against wearing diverse kinds, **as long as** the merchant **does not intend** to benefit from the garments **in the sun** as protection **from the sun, or in the rain** as protection **from the rain. However, the modest** people, those who are particularly meticulous in their performance of mitzvot, would **suspend** the wool and linen garments **on a stick behind them. And here, isn’t it** a case where **if** one **intends** to wear the clothing, **there is a prohibition by Torah law,** and even so **when** he **does not intend** to wear it, **Rabbi Shimon permits** it ***ab initio*.** Apparently, Rabbi Shimon does not distinguish between cases on that basis.


###### Shabbat 46b:10
[Shabbat 46b:10](https://torahapp.org/share/book/Shabbat/r/46b:10)

אֶלָּא אָמַר רָבָא:

**William Davidson Edition - English:**
**Rather, Rava said** a different explanation for Rabbi Shimon’s prohibition in the case of an oil lamp: