י אלא אמר רבא
10 for absolution from vows where such is necessary for the Sabbath. Yet why: let us argue, who can say that her husband will oblige her?<span class="x" onmousemove="('comment',' When a woman forswears benefit from anything, she thrusts it away from herself, and it becomes like mukzeh. Even if her husband annuls her vow, she could not have anticipated it, and so it should remain mukzeh. ');"><sup>9</sup></span> — There it is as R. Phinehas in Raba's name. For R. Phinehas said in Raba's name: Whoever vows does so conditional upon her husband's consent.<span class="x" onmousemove="('comment',' Hence she relies that her husband will annul it as soon as he is cognizant of it and the object was never mukzeh. ');"><sup>10</sup></span> Come and hear: One may apply for absolution from vows on the Sabbath where it is necessary for the Sabbath. Yet why? let us argue, Who can say that a Sage will oblige him? — There, if a Sage will not oblige, three laymen suffice; but here,<span class="x" onmousemove="('comment',' In the case of the blemish of a firstling. ');"><sup>11</sup></span> who can say that a Sage will oblige him?<span class="x" onmousemove="('comment',' Absolution can be granted by a Sage or three laymen; but only a Sage can declare a blemish permanent, unless it is obvious, e.g., when a limb is missing. ');"><sup>12</sup></span> Abaye raised a difficulty before R. Joseph: Did then R. Simeon rule, If it [the lamp] is extinguished, it may be handled: thus, only if it is extinguished, but not if it is not extinguished What is the reason? [Presumably] lest through his handling it, it goes out?<span class="x" onmousemove="('comment',' By lifting it up he may create a draught. ');"><sup>13</sup></span> But we know R. Simeon to rule that whatever is unintentional is permitted. For it was taught, R. Simeon said: One may drag a bed, seat, or bench, providing that he does not intend to make a rut! — Wherever there is a Scriptural interdict if it is intentional,<span class="x" onmousemove="('comment',' Extinguishing a light is Scripturally forbidden. ');"><sup>14</sup></span> R. Simeon forbids it by Rabbinical law even if unintentional; but wherever there is [only] a Rabbinical interdict even if it is intentional,<span class="x" onmousemove="('comment',' E.g., indirectly making a rut by dragging a heavy article over the floor. ');"><sup>15</sup></span> R. Simeon permits it at the outset if unintentional. Raba objected: Clothes' merchants may sell in their normal fashion, providing that one does not intend [to gain protection] from the sun in hot weather or from the rain when it is raining; but the strictly religious sling them on a staff behind their back.<span class="x" onmousemove="('comment',' V. supra 29b. ');"><sup>16</sup></span> Now here, though it is Scripturally intentional, yet if unintentional R. Simeon permits it at the outset? — Rather said Raba,