annul

Rebbi Samuel ben Rav Isaac said, watch it for it is otherwise. What do we say? Watch it, for it is not negligible. “Owner,” “owner.” Since the owner mentioned there is subject to annulment, so also here he is subject to annulment. The Sabbatical annuls things which are his hand’s loans and annuls the corresponding oaths; the Sabbatical does not annul things which are not his hand’s loans, nor does it annul the corresponding oaths. “For anything which the Sabbatical annuls it annuls the corresponding oath; anything which the Sabbatical does not annul it does not annul the corresponding oath.”

Rebbi Samuel ben Rav Isaac said, watch it for it is otherwise. What do we say? Watch it, for it is not negligible. “Owner,” “owner.” Since the owner mentioned there is subject to annulment, so also here he is subject to annulment. The Sabbatical annuls things which are his hand’s loans and annuls the corresponding oaths; the Sabbatical does not annul things which are not his hand’s loans, nor does it annul the corresponding oaths. “For anything which the Sabbatical annuls it annuls the corresponding oath; anything which the Sabbatical does not annul it does not annul the corresponding oath.”

One verse says, they abandoned their idols; David and his men carried them away. But another verse says, David gave orders and they were burned in the.fire. Rebbi Yose [ben Rebbi] Ḥalafta and the rabbis. Rebbi Yose ben Rebbi Ḥalafta says, what was of metal, David and his men carried them away. And what was of wood, David gave orders and they were burned in the fire. But the rabbis say, what Itai from Gat annulled, David and his men carried them away. And what he did not annul, David gave orders and they were burned in fire. How does Rebbi Yose [ben Rebbi] Ḥalafta confirm David and his men carried them away? They took them by their rims.

MISHNAH: A Gentile’s idol is immediately forbidden but a Jew’s only when it is worshipped. A Gentile is able to annul his idol and that of a Jew; but a Jew cannot annul the idol of a Gentile. If one annulled an idol he annulled its appurtenances; if he annulled its appurtenances the appurtenances are annulled but it is forbidden.

MISHNAH: A Gentile’s idol is immediately forbidden but a Jew’s only when it is worshipped. A Gentile is able to annul his idol and that of a Jew; but a Jew cannot annul the idol of a Gentile. If one annulled an idol he annulled its appurtenances; if he annulled its appurtenances the appurtenances are annulled but it is forbidden.

Bar Qappara found a ring with an idol. An Aramean youth was running after him. He was hitting him, cursing him, and told him, spit on it! He did not accept. Urinate on it! He did not accept. This implies that a Non-Jew annuls his own and another person’s idols under duress, on condition that he knows the nature of this idol. An idol which had been worshipped by a Jew can never be annulled. Could it not be like an idol which was abandoned by its worshippers and by that being annulled? Rebbi Ze`ira said, anything which becomes annulled by itself, a Jew can annul. But anything which does not become annulled by itself, a Jew cannot annul.

Bar Qappara found a ring with an idol. An Aramean youth was running after him. He was hitting him, cursing him, and told him, spit on it! He did not accept. Urinate on it! He did not accept. This implies that a Non-Jew annuls his own and another person’s idols under duress, on condition that he knows the nature of this idol. An idol which had been worshipped by a Jew can never be annulled. Could it not be like an idol which was abandoned by its worshippers and by that being annulled? Rebbi Ze`ira said, anything which becomes annulled by itself, a Jew can annul. But anything which does not become annulled by itself, a Jew cannot annul.

MISHNAH: How does one annul it? If he cut off the top of its earlobe, the tip of its nose, the tip of its finger. If he disfigured it even though nothing is missing, he annulled it. If he spat in its face, urinated before it, dragged it, threw excrement on it, this is not annulled. If he sold or mortgaged it, Rebbi says it is annulled, but the Sages say it is not annulled.

HALAKHAH: “How does one annul it,” etc? Rebbi Ze`ira said, this is if he sold it in peace. But if he sold it in ill-will, everybody agrees that it is annulled; it happens that he is hungry, falls into a rage, and curses his king etc. Ze`ur bar Ḥinena in the name of Rebbi Ḥanina: They disagreed in case he sold it to a goldsmith. But if he sold it to its worshipper, everybody agrees that it is not annulled. Rav Jeremiah in the name of Rav: they disagreed if he sold it to its worshippers. But if he sold it to a goldsmith everybody agrees that it is annulled. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: the opinion of everybody. Rebbi Hila in the name of Rebbi Simeon ben Laqish: in dispute. It turns out that Rebbi Ḥanina held with Rebbi Joḥanan and Rav Jeremiah with Rebbi Simeon ben Laqish. What about it? They disagreed in case he sold it to a goldsmith. But if he sold it to one of its worshippers, everybody agrees that it is not annulled.

A bridegroom is exempt from the obligation of reading the Shema' on the first night [of his marriage], and until the termination of the ensuing Sabbath, if he has not consummated the marriage. It happened that when Rabban Gamaliel married, he read the Shema' on the first night. His disciples said to him, "Our teacher ! thou hast taught us that a bridegroom is exempt from the obligation of reading the Shema'." He replied, "I will not hearken to you to annul the kingdom of heaven from myself even a single hour."

can be rendered susceptible to uncleanliness by intention, but cannot be rendered insusceptible except by an act of change, since an act can annul a [prior] act or intention, while an intention cannot annul either a [previous] act or a [previous] intention.

can be rendered susceptible to uncleanliness by intention, but cannot be rendered insusceptible except by an act of change, since an act can annul a [prior] act or intention, while an intention cannot annul either a [previous] act or a [previous] intention.

And if you like[you may say that] R. Judah follows his own view that a Sukkah must be a permanent abode; and since a bed is but a temporary abode, while a Sukkah is a permanent ‘tent’, a temporary tent cannot annul a permanent one.

But does not R. Shimon also say that a Sukkah must be a permanent abode, and yet [he holds that] a temporary tent does annul a permanent tent? It is in this that they differ One Master holds that a temporary tent can come and annul a permanent tent, while the other Master holds that a temporary tent cannot annul a permanent tent.

But does not R. Shimon also say that a Sukkah must be a permanent abode, and yet [he holds that] a temporary tent does annul a permanent tent? It is in this that they differ One Master holds that a temporary tent can come and annul a permanent tent, while the other Master holds that a temporary tent cannot annul a permanent tent.

But does not R. Shimon also say that a Sukkah must be a permanent abode, and yet [he holds that] a temporary tent does annul a permanent tent? It is in this that they differ One Master holds that a temporary tent can come and annul a permanent tent, while the other Master holds that a temporary tent cannot annul a permanent tent.

[No.] In the latter case it is [forbidden] since he annuls it, but in the former where he does not annul it, no.

This is what we mean [by our question]: Since all these dates were laid down by the Men of the Great Assembly, for if you should [deny this and say] that the Men of the Great Assembly laid down only the fourteenth and fifteenth, [is it possible that] the [later] Rabbis should have come and annulled an enactment made by the Men of the Great Assembly. Haven’t we learned: One court cannot annul the rulings of another court unless it is superior to it in number and in wisdom’?