כָּךְ אִי אֶפְשָׁר לַחֲלוֹם בְּלֹא דְּבָרִים בְּטֵלִים.

so too, it is impossible to dream without idle matter. It is possible that the excommunication was real and the dissolution was not real, and he must have the ostracism dissolved by ten people.

רָבִינָא הֲוָה לָהּ נִדְרָא לִדְבֵיתְהוּ, אֲתָא לְקַמֵּיהּ דְּרַב אַשִׁי, אֲמַר לֵיהּ: בַּעַל מַהוּ שֶׁיֵּעָשֶׁה שָׁלִיחַ לַחֲרָטַת אִשְׁתּוֹ? אֲמַר לֵיהּ: אִי מִכַּנְּפִין – אִין, אִי לָא – לָא.

The Gemara relates that Ravina’s wife had taken a vow that he had not immediately nullified as a husband is entitled to do, and she wished to have it dissolved. Ravina came before Rav Ashi and said to him: What is the halakha with regard to whether a husband can become an agent to express his wife’s regret to a court so that they can dissolve her vow? Rav Ashi said to him: If three people who can dissolve the vow were already assembled, yes; if they are not already assembled, no, a husband cannot serve as an agent to express his wife’s regret to the court.

שְׁמַע מִינָּהּ תְּלָת; שְׁמַע מִינָּהּ: בַּעַל נַעֲשֶׂה שָׁלִיחַ לַחֲרָטַת אִשְׁתּוֹ, וּשְׁמַע מִינָּהּ: לָא שָׁרֵי לְמִישְׁרֵי נִדְרָא בְּאַתְרָא דְּרַבֵּיהּ, וּשְׁמַע מִינָּהּ: כִּי מִכַּנְּפִין – שַׁפִּיר דָּמֵי.

The Gemara comments: Learn from this incident three halakhot : Learn from this that a husband can become an agent to express his wife’s regret. And learn from this that a Sage is not permitted to dissolve a vow in the location of his teacher, which is why Ravina, a distinguished Sage, did not dissolve the vow without consulting Rav Ashi. And learn from this that when three people were already assembled, it seems well for a husband to serve as an agent to express his wife’s regret, but if the three people were not yet assembled he cannot serve as her agent.

וְשַׁמְתָּא – אֲפִילּוּ בְּאַתְרָא דְּרַבֵּיהּ, וְיָחִיד מוּמְחֶה שָׁרֵי שַׁמְתָּא.

The Gemara adds: And one may dissolve excommunication even in the location of his teacher. And an individual Sage who is an expert can dissolve excommunication even without two other judges.

אָמַר רַבִּי שִׁמְעוֹן בַּר זְבִיד אָמַר רַבִּי יִצְחָק בַּר טַבְלָא, אָמַר רַבִּי חִיָּיא אֲרִיכָא דְּבֵי רַבִּי אַחָא, אָמַר רַבִּי זֵירָא אָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי חֲנִינָא, אָמַר רַבִּי מְיָאשָׁה מִשְּׁמֵיהּ דְּרַבִּי יְהוּדָה בַּר אֶילְעַאי: מַאי דִּכְתִיב ״וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי״ (שֶׁמֶשׁ צְדָקָה וגו׳) – אֵלּוּ בְּנֵי אָדָם שֶׁהֵן יְרֵאִין לְהוֹצִיא שֵׁם שָׁמַיִם לְבַטָּלָה – ״שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא״. אֲמַר אַבַּיֵי: שְׁמַע מִינָּהּ חִרְגָּא דְּיוֹמָא מָסֵי.

§ Rabbi Shimon bar Zevid said that Rabbi Yitzḥak bar Tavla said that Rabbi Ḥiyya Arikha, the tall, of the school of Rabbi Aḥa said that Rabbi Zeira said that Rabbi Elazar said that Rabbi Ḥanina said that Rabbi Meyasha said in the name of Rabbi Yehuda bar Elai: What is the meaning of that which is written: “But to you that fear My name shall the sun of righteousness arise with healing in its wings; and you shall go forth and leap as calves of the stall” (Malachi 3:20)? “You that fear My name”; these are people who are afraid to mention the name of Heaven in vain. The verse states that a sun of righteousness with healing will arise to heal them. Abaye said: Learn from this verse that the dust [ ḥirga ] that is illuminated by the rays of the sun during the day heals, as it states: “With healing in its wings.”

וּפְלִיגָא דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר: אֵין גֵּיהִנָּם לָעוֹלָם הַבָּא, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹצִיא חַמָּה מִנַּרְתִּיקָהּ, צַדִּיקִין מִתְרַפְּאִין בָּהּ, וּרְשָׁעִים נִידּוֹנִין בָּהּ, שֶׁנֶּאֱמַר ״וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ״ וגו׳. וְלֹא עוֹד אֶלָּא שֶׁמִּתְעַדְּנִין בָּהּ, שֶׁנֶּאֱמַר ״וִיצָאתֶם וּפִשְׁתֶּם כְּעֶגְלֵי מַרְבֵּק״.

The Gemara comments: Abaye disagrees with the opinion of Rabbi Shimon ben Lakish, who said: There is no Gehenna in the World-to-Come. Rather, the Holy One, Blessed be He, will remove the sun from its sheath [ minartika ], and the righteous will be healed by it and the wicked will be punished by it. The righteous will be healed by it, as it is stated: “But to you that fear My name shall the sun of righteousness arise with healing in its wings”; and moreover, not only will they be healed by it but they will even be rejuvenated by it, as it is stated: “And you shall go forth and leap as calves of the stall.”

וְהָרְשָׁעִים נִידּוֹנִין בָּהּ, שֶׁנֶּאֱמַר ״הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר״ וגו׳.

And the wicked will be punished by the same sun, as it is stated: “For behold, the day is coming, it burns as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze” (Malachi 3:19). Consequently, Rabbi Shimon ben Lakish holds that the sun heals only in the World-to-Come, whereas Abaye interprets the verse as referring to this world.