Shabbat

Bracelets, ear-rings and [finger]rings are like all utensils which may be handled in a yard.  And 'Ulla said: What is the reason? Since they bear the character of a utensil. So here too, since it bears the character of a utensil [it may be handled]. R. Nahman b. Isaac observed: Praised be the All Merciful, that Raba did not put R. Awia to shame. Abaye pointed out a contradiction to Rabbah: It was taught: The residue of the oil in the lamp or in the dish is forbidden; but R. Simeon permits [it]. Thus we see that R. Simeon rejects mukzeh. But the following opposes it: R. Simeon said: Wherever the blemish was not perceptible from the eve of the Festival, it is not mukan! — How compare! There, a man sits and hopes, When will his lamp go out!  But here, does a man sit and hope, When will it receive a blemish?  [For] he argues: Who can say that it will receive a blemish? And even if you say that it will, who can say that it will be a permanent blemish?  And even if you say that it will be a permanent blemish, who can say that a scholar will oblige him? Rami b. Hama objected: Vows can be annulled on the Sabbath,  and one may apply  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? — 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. 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,  who can say that a Sage will oblige him? 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?  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,  R. Simeon forbids it by Rabbinical law even if unintentional; but wherever there is [only] a Rabbinical interdict even if it is intentional,  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.  Now here, though it is Scripturally intentional, yet if unintentional R. Simeon permits it at the outset? — Rather said Raba,