Rif Shabbat 68a {Shabbat 157a continues ... 157b}

HIDE/SHOW IMAGE
68a

{Shabbat 157a, Mishna, continues}
WITH A PITCHER AND TIED AN [EARTHENWARE] POT TO ASCERTAIN WHETHER THERE WAS THE OPENING OF A HANDBREADTH OR NOT IN THE BARREL.
AND FROM THEIR WORDS WE LEARN THAT WE MAY CLOSE [A SKYLIGHT] AND MEASURE AND TIE ON SHABBAT.

Gemara:
And it is a question for us: This that they learnt in the Mishna regarding annulment {by the husband} on Shabbat, is it {permitted} whether it is required for Shabbat, but if not required for Shabbat, no? - which proves that for the annulment of vows a period of twenty-four hours is given {and not until the end of whatever particular day it is}. Or perhaps when they learnt in the Mishna "necessary {for Shabbat}," this was only as regards absolution {of the vow by a Sage or court}, but as regards annulment {by the husband}, whether it {the annulment of the vow} is necessary or not necessary {for Shabbat}? - in which case the period for annulment of vows is all of that day and no more.

And they conclude that it is dependent upon a Tannaitic dispute. For they learnt {in a brayta}: [The period for] the annulling of vows is all day; Rabbi Yossi the son of Rabbi Yehuda and Rabbi Eleazar the son of Rabbi Shimon maintain: Twenty-four hours.

And the halacha is that [the period for] the annulling of vows is only all that day; and not like Rabbi Yossi the son of Rabbi Yehuda and Rabbi Eleazar the son of Rabbi Shimon.

For we learn in perek Naara MeOrasa Aviha UVa'ala Mefirin Nedareha {Nedarim 76b}: Rabbi Shimon ben Pazi cited Rabbi Yehoshua ben Levi: The halacha is not in accordance with that pair {Rabbi Yossi the son of Rabbi Yehuda and Rabbi Eleazar the son of Rabbi Shimon}.

And we derive from this that he {the husband} may annul vows on Shabbat, whether necessary or unneccessary {for Shabbat}.

And in the instance that she vows while not in the presence of her husband, and her husband annuls and she is unaware that he annulled, his annulment is a valid annulment, for they learnt in a brayta {Nazir 23a}: {Bemidbar 30:13}:

יג וְאִם-הָפֵר יָפֵר אֹתָם אִישָׁהּ, בְּיוֹם שָׁמְעוֹ--כָּל-מוֹצָא שְׂפָתֶיהָ לִנְדָרֶיהָ וּלְאִסַּר נַפְשָׁהּ, לֹא יָקוּם: אִישָׁהּ הֲפֵרָם, וַה' יִסְלַח-לָהּ.

13 But if her husband make them null and void in the day that he heareth them, then whatsoever proceeded out of her lips, whether it were her vows, or the bond of her soul, shall not stand: her husband hath made them void; and the LORD will forgive her.

What situation does the verse speak of? Of a woman who took a nazirite vow, and her husband heard and annulled for her, and she was unaware that he annulled for her, and drank wine or became impure from a corpse.
And when Rabbi Akiva reached this verse he would weep, saying:'For if one who intended to take swine's flesh and by chance takes lamb's flesh stands in need of atonement and forgiveness, how much more so does one who intended to take swine's flesh and actually took it, stand in need thereof'?
And we have this girsa at the end of the gemara Kiddushin.

{Shabbat 157a resumes}
"AND ABSOLUTION MAY BE GRANTED FOR VOWS":
It was a question to them: Is that only if one had no time {before the Sabbath to seek absolution}, or perhaps it holds good even if one had time?
Come and hear: For the Rabbis gave a hearing to Rav Zutra the son of Rabbi Zera and absolved him of his vow, though he did have time.

We learn in perek Naara haMeOrasa {Nedarim 77a}:
Rav Yosef thought to say that absolution may be granted on Shabbat only by a single ordained scholar, but not by three laymen, because it would look like a lawsuit.
Abaye said to him: Since we hold that [those who grant it] may stand, be relatives, and [absolve] even at night, it does not look like a lawsuit.
Rava cited Rav Nachman: The halacha is that absolution may be granted for vows while standing, alone, at night, by relatives, and on Shabbat even if he had the time to ask for absolution while it was yet day {on Friday}.

{Shabbat 157b}
"AND A MIKVEH MAY BE MEASURED":
{In our gemara, the cited words are: AND FROM THEIR WORDS WE LEARN THAT WE MAY STOP UP [A SKYLIGHT] AND MEASURE AND TIE ON SHABBAT}
Ulla visited the home of the Resh Galuta {Exilarch} and saw Rabba bar bar Chana {our gemara: bar Rav Huna} sitting in a bath-tub of water and measuring it.
He {Ulla} said to him: Say that the Rabbis spoke thus of measuring in connection with a mitzvah. Did they rule [thus] when it is not in connection with a precept?
He said to him {Ulla}: I was merely occupying myself {but had no intention of actually measuring}.

END PEREK TWENT-FOUR
END MASECHET SHABBAT