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DAAT · LEVEL 1 — INTRODUCTION
Siman שמ״א · 3 Seifim
Annulling vows on Shabbos (hataras nedarim) — to discover and understand
סימן שמ״א
הֶתֵּר נְדָרִים בְּשַׁבָּת
🌱 Introduction Level · מתחילים
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A first look at Siman שמ״א: the full Hebrew text of the Mechaber, a fluent English translation, pedagogical explanations of the halachic concepts, modern practical cases, and a summary.
Topic: Annulling vows on Shabbos (hataras nedarim)
Source: שולחן ערוך אורח חיים סימן שמ״א (3 seifim)
Compiled by: Rav Yossef Haim Samama
DAAT · daattorah.com
📑 Study Plan
1. The text of the Shulchan Aruch — the 3 seifim of the Mechaber
2. The general context: why this siman, what is the question?
3. The key halachic concepts of this siman
4. The seifim in detail — one by one
5. The Mishnah Berurah — first entries
6. The Rema's position — Ashkenazi vs. Sephardi differences
7. Modern practical cases
8. Practical summary and rules to remember
9. Comprehension questions
1. The text of the Shulchan Aruch
Siman שמ״א contains 3 seifim of the Mechaber (Rabbi Yosef Karo) which codify the halachos relating to annulling vows on Shabbos (hataras nedarim).
Seif א
דיני היתר נדרים בשבת. ובו ג סעיפים:
מתירים נדרים בשבת אם הם לצורך השבת כגון שנדר שלא לאכול או שלא לשתות אע״פ שהיה לו פנאי להתירם קודם השבת אבל הבעל יכול להפר נדרי אשתו אפי' שאינם לצורך השבת מפני שאם לא יפר לה היום לא יוכל עוד להפירם:
Translation: we annul vows (hataras nedarim) on Shabbos if they are for the need of Shabbos — for example, if one made a vow not to eat or not to drink — and this is so even if he had had the time to have them annulled before Shabbos. As for the husband, he may be meifer (nullify) his wife's vows even if they are not for the need of Shabbos — because if he does not nullify them that very day [on which he heard them], he can no longer nullify them afterward.
What this seif says:
- One annuls vows on Shabbat if they are for the Shabbat's need — as one who vowed not to eat or not to drink — and this even if he had leisure to annul them before Shabbat.
- But the husband may annul his wife's vows even where they are not for the Shabbat's need — because if he does not annul them today, he will no longer be able to.
Seif ב
מי שנשבע לעשות מלאכה פלונית עד זמן פלוני ולא נזדמן לו לעשותה עד יום האחרון של אותו זמן ואותו יום בא בשבת ויש לו פתחים להתיר נדרו נשאלין אפילו בשבת:
Translation: one who swore to perform a certain task by a certain deadline, and did not have the opportunity to do it until the last day of that period — which falls on Shabbos — and he has pesachim (openings / grounds of regret) to have his vow annulled: he is queried [for the annulment] even on Shabbos (since it has become a need of Shabbos — for otherwise the vow would become impossible to fulfill).
What this seif says:
- One who swore to do a certain work by a certain term, and had no occasion to do it until the last day of that term, and that day falls on Shabbat:
- If he has openings to release his vow — he is asked, even on Shabbat.
Seif ג
נהגו להתיר חרמי הקהל בשבת ואע״פ שאינם לצורך השבת (וע״ל ס״ס ש״ו):
Translation: there is a custom to annul the cheramim of the community (collective vows and bans) on Shabbos, even if they are not for the need of Shabbos [for Shabbos, when the whole community gathers, is the fitting time].
The full text: these 3 seifim constitute the entirety of the Mechaber's codification on this topic. Each one details a case, a condition, or an exception.
What this seif says:
- The custom is to release the community's bans on Shabbat — and this although they are not for the Shabbat's need.
2. The general context
What is this siman about?
Siman שמ״א, which is very brief, deals with annulling vows on Shabbos (hataras nedarim). Annulling a vow is not a melachah — the difficulty lies elsewhere: the previous siman (של״ט) established that we do not "judge" on Shabbos, and annulling a vow resembles a court proceeding. The Mechaber therefore specifies when it is nonetheless permitted.
The fundamental question: annulling a vow, like nullifying one's wife's vow, has the appearance of a legal act — and is therefore in principle set aside on Shabbos. The key that reopens the door: the need of Shabbos itself, or the urgency that makes the annulment impossible later.
Its place in Hilchos Shabbos
Siman שמ״א directly continues siman של״ט ("we do not judge nor perform kiddushin") and, together with it, closes the series of legal acts vis-à-vis Shabbos.
3. The key halachic concepts
Three concepts structure the 3 seifim:
The key concepts of Siman שמ״א:
- הַתָּרַת נְדָרִים — the annulment of a vow by a chacham or beis din, based on regret (a pesach).
- צורך השבת — the need of Shabbos: this is what permits the annulment (a vow not to eat, drink…).
- הֲפָרַת הבעל — the "nullification" by the husband: different from annulment — it is limited to the very day on which the husband hears the vow, hence its urgency.
The key distinction: hatarah (annulment by a chacham) vs. hafarah (nullification by the husband). Annulment is permitted on Shabbos only for a need of Shabbos; the husband's nullification is permitted even without a need, because it expires at the end of the day.
4. The seifim in detail — one by one
| Seif | Theme | Halachah |
|---|---|---|
| א | Annulment and nullification | Hatarah: for the need of Shabbos; husband's hafarah: even without a need (urgency) |
| ב | A vow whose deadline expires on Shabbos | We annul it even on Shabbos (it has become a need of the day) |
| ג | Cheramim of the community | The custom is to annul them on Shabbos, even without a need |
How to learn it: for each seif — (1) is it a hatarah or a hafarah; (2) is there a need of Shabbos or an urgency; (3) the conclusion.
5. The Mishnah Berurah — first entries
The Mishnah Berurah of Rabbi Yisrael Meir Kagan (the Chofetz Chaim) has 8 entries on this siman. Here are the first ones — to better understand the meaning of the seifim:
משנה ברורה (א) — (א) אם הם לצורך השבת - אבל שלא לצורך שבת אפילו לא היה לו פנאי להתיר קודם אין מתירין משום דהלא יכול להתיר אחר שבת ולמה לן לאטרוחי בשבת בכדי. וה״ה אם הוא לצורך מצוה ג״כ מתירין אע״פ שאינו לצורך שבת:
משנה ברורה (ב) — (ב) שלא לאכול - פי' היום ולאו דוקא אם נדר לגמרי מאכילה ושתיה דה״ה אם נדר מאכילת בשר ושתית יין ג״כ מתירין דדבר זה הוא מצוה בשבת וה״ה אם נדר שלא ללבוש מלבוש הצריך היום ג״כ שרי ועיין ביו״ד דמשמע דה״ה אם נדר שלא לישן בשבת ג״כ הכי דמתירין לו דזהו ג״כ מתענוגי שבת הוא אם רגיל בכך:
משנה ברורה (ג) — (ג) נדרי אשתו - וה״ה אב לבתו נערה. איתא ביו״ד סימן רל״ד סכ״ד דכשמפר בשבת לא יאמר לה מופר ליכי כמו שאומר בחול אלא מפר ומבטל הנדר בלבו ואומר לה טלי ואכלי טלי ושתי. ופשוט דאם הבעל אינו יודע עדיין מנדרי אשתו והוא שלא לצורך שבת יותר טוב שלא להודיע לו בשבת עד אחר השבת כדי שלא יצטרך להפר בשבת ביום השמיעה וה״ה אם נדרה לזמן והזמן כלה בשבת אין רשאי להפר היכא שהדבר אינו לצורך שבת כיון דלמחר שריא למה יעשה דבר…
The Mishnah Berurah clarifies the scope of "the need of Shabbos": it is not only a vow not to eat anything, but also a vow not to eat meat, not to drink wine, not to wear a garment needed that day — and even not to sleep — for all of these fall under oneg Shabbos. And he adds a fine point: if the husband still does not know of his wife's vow and it is not for Shabbos, it is better not to inform him until after Shabbos goes out, to spare him from having to be meifer that day.
For the full text of the 8 entries: Mishnah Berurah 341.
6. The Rema's position
The Rema does not add a gloss to this brief siman; the text is that of the Mechaber.
Sephardim and Ashkenazim follow the same text here. An important halachic point (Yoreh De'ah רל״ד): when the husband is meifer a vow on Shabbos, he does not pronounce the formula "mufar lach" as he would during the week, but nullifies the vow in his heart and simply tells his wife "take and eat, take and drink." For practical halachah: Sephardim follow the Beis Yosef, Ashkenazim follow the Mishnah Berurah, Chabad follows the Shulchan Aruch HaRav.
7. Modern practical cases
| Situation | Analysis |
|---|---|
| A vow to fast / not to eat a certain food, which weighs on Shabbos | It can be annulled on Shabbos before three people — it is a need of Shabbos (seif א). |
| A vow unrelated to Shabbos | It is not annulled on Shabbos: it can be done afterward. No need to "trouble" a beis din for nothing. |
| The term of an oath that expires on Shabbos | It can be annulled on Shabbos itself: it has become urgent (seif ב). |
| A husband who hears his wife's vow on Shabbos | He may be meifer it, even without a need of Shabbos — his right expires at the end of the day (seif א). |
For practical halachah le-ma'aseh, ask your Rav — annulling and nullifying vows require a precise procedure; this siman only governs their relationship to Shabbos.
8. Practical summary of the Siman
Siman שמ״א in 4 rules:
- Annulment of a vow (hatarah) on Shabbos — only for a need of Shabbos (or of a mitzvah).
- Without a need — we wait until after Shabbos.
- Husband's nullification (hafarah) — permitted even without a need, because his right expires that very day.
- A deadline expiring on Shabbos or cheramim of the community — we annul on Shabbos itself.
9. Comprehension questions
Check your understanding:
- Why does annulling a vow pose a problem on Shabbos (connection to siman של״ט)?
- What is the difference between הַתָּרָה (annulment) and הֲפָרָה (the husband's nullification)?
- Why is the husband's nullification permitted even without a need of Shabbos (seif א)?
- What does "the need of Shabbos" encompass according to the Mishnah Berurah?
- Why do we annul a vow whose deadline expires on Shabbos (seif ב)?
- What does the Mishnah Berurah advise if the husband still does not know of his wife's vow?
To go deeper
If you want to delve deeper into this siman:
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