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Today's Daf Yomi

June 25, 2015 | 讞壮 讘转诪讜讝 转砖注状讛

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

Nedarim 32

诪驻谞讬 砖谞转注住拽 讘诪诇讜谉 转讞诇讛 砖谞讗诪专 讜讬讛讬 讘讚专讱 讘诪诇讜谉

Because he was occupied with lodging first and did not immediately perform the mitzva of circumcision, as it is stated: 鈥淎nd it came to pass on the way at the lodging-place鈥 (Exodus 4:24).

专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诇讗 诇诪砖讛 专讘讬谞讜 讘拽砖 砖讟谉 诇讛专讜讙 讗诇讗 诇讗讜转讜 转讬谞讜拽 砖谞讗诪专 讻讬 讞转谉 讚诪讬诐 讗转讛 诇讬 爪讗 讜专讗讛 诪讬 拽专讜讬 讞转谉 讛讜讬 讗讜诪专 讝讛 讛转讬谞讜拽

Rabban Shimon ben Gamliel says: It was not Moses our teacher that Satan wanted to kill, but rather, that infant who was not circumcised, as it is stated: 鈥淪urely a bridegroom of blood are you to me鈥 (Exodus 4:25). Go out and see: Who does it make sense would be the one that is called the bridegroom in this instance? You must say this is the infant, since he is the one who entered the covenant of Abraham by means of the circumcision.

讚专砖 专讘讬 讬讛讜讚讛 讘专 讘讬讝谞讗 讘砖注讛 砖谞转专砖诇 诪砖讛 专讘讬谞讜 诪谉 讛诪讬诇讛 讘讗讜 讗祝 讜讞讬诪讛 讜讘诇注讜讛讜 讜诇讗 砖讬讬专讜 诪诪谞讜 讗诇讗 专讙诇讬讜 诪讬讚 讜转拽讞 爪驻专讛 爪专 讜转讻专转 讗转 注专诇转 讘谞讛 诪讬讚 讜讬专祝 诪诪谞讜

Rabbi Yehuda bar Bizna taught: At the time that Moses our teacher was negligent about the circumcision, the destructive angels named Af, meaning anger, and 岣ima, meaning wrath, came and swallowed him, and only his legs were left outside. Immediately, 鈥淶ipporah took a flint, and cut off the foreskin of her son鈥 (Exodus 4:25), and immediately 鈥淗e let him alone鈥 (Exodus 4:26).

讘讗讜转讛 砖注讛 讘讬拽砖 诪砖讛 专讘讬谞讜 诇讛讜专讙谉 砖谞讗诪专 讛专祝 诪讗祝 讜注讝讘 讞诪讛 讜讬砖 讗讜诪专讬诐 诇讞讬诪讛 讛专讙讜 砖谞讗诪专 讞诪讛 讗讬谉 诇讬 讜讛讻转讬讘 讻讬 讬讙专转讬 诪驻谞讬 讛讗祝 讜讛讞诪讛 转专讬 讞讬诪讛 讛讜讜 讜讗讬讘注讬转 讗讬诪讗 讙讜谞讚讗 讚讞讬诪讛

At that moment, Moses our teacher wanted to kill them, as it is stated: 鈥淐ease from anger [af ] and forsake wrath [岣ima]鈥 (Psalms 37:8), which indicates that he wanted to harm them. And there are those who say: He killed the angel named 岣ima, as it is stated: 鈥淲rath is not in me鈥 (Isaiah 27:4). The Gemara asks: How is it possible to say that he killed 岣ima? Isn鈥檛 it written that Moses himself said much later: 鈥淔or I was in dread of the anger and wrath鈥 (Deuteronomy 9:19)? The Gemara answers: There are two types of wrath. And if you wish, say that the army of 岣ima remained but not the angel itself.

转谞讬讗 专讘讬 讗讜诪专 讙讚讜诇讛 诪讬诇讛 砖讗讬谉 诇讱 诪讬 砖谞转注住拽 讘诪爪讜转 讻讗讘专讛诐 讗讘讬谞讜 讜诇讗 谞拽专讗 转诪讬诐 讗诇讗 注诇 砖诐 诪讬诇讛 砖谞讗诪专 讛转讛诇讱 诇驻谞讬 讜讛讬讛 转诪讬诐 讜讻转讬讘 讜讗转谞讛 讘专讬转讬 讘讬谞讬 讜讘讬谞讱

It is taught in a baraita: Rabbi Yehuda HaNasi says: Great is the mitzva of circumcision, for there is no one who was engaged in mitzvot like Abraham our Patriarch, and yet he was called wholehearted only due to the mitzva of circumcision, as it is stated: 鈥淲alk before Me and you should be wholehearted鈥 (Genesis 17:1), and it is written in the next verse: 鈥淎nd I will make My covenant between Me and you鈥 (Genesis 17:2), and Abraham was then commanded with regard to circumcision. This indicates that he was not called wholehearted until he performed circumcision.

讚讘专 讗讞专 讙讚讜诇讛 诪讬诇讛 砖砖拽讜诇讛 讻谞讙讚 讻诇 讛诪爪讜转 砖讘转讜专讛 砖谞讗诪专 讻讬 注诇 驻讬 讛讚讘专讬诐 讛讗诇讛 讜讙讜壮 讚讘专 讗讞专 讙讚讜诇讛 诪讬诇讛 砖讗讬诇诪诇讗 诪讬诇讛 诇讗 谞转拽讬讬诪讜 砖诪讬诐 讜讗专抓 砖谞讗诪专 讗诐 诇讗 讘专讬转讬 讬讜诪诐 讜诇讬诇讛 讜讙讜壮

Alternatively, so great is the mitzva of circumcision that it is equal to all the mitzvot of the Torah, as it is stated at the giving of the Torah: 鈥淔or according to these words I have made a covenant with you and with Israel鈥 (Exodus 34:27), and 鈥渃ovenant鈥 refers to circumcision. Alternatively, so great is the mitzva of circumcision that if not for circumcision heaven and earth would not have been established, as it is stated: 鈥淚f My covenant be not with day and night, I would not have appointed the ordinances of heaven and earth鈥 (Jeremiah 33:25), and the covenant that exists day and night is the covenant of circumcision, as it is always found on the person鈥檚 body.

讜驻诇讬讙讗 讚专讘讬 讗诇讬注讝专 讚讗诪专 专讘讬 讗诇讬注讝专 讙讚讜诇讛 转讜专讛 砖讗讬诇诪诇讗 转讜专讛 诇讗 谞转拽讬讬诪讜 砖诪讬诐 讜讗专抓 砖谞讗诪专 讗诐 诇讗 讘专讬转讬 讬讜诪诐 讜诇讬诇讛 讞拽讜转 砖诪讬诐 讜讗专抓 诇讗 砖诪转讬 讜讙讜壮

The Gemara comments: And this statement disagrees with the words of Rabbi Eliezer, for Rabbi Eliezer said: Great is the Torah, for if not for Torah, heaven and earth would not have been established, as it is stated: 鈥淚f My covenant be not with day and night, I would not have appointed the ordinances of heaven and earth鈥 (Jeremiah 33:25). According to Rabbi Eliezer, the covenant that exists day and night is the Torah, as it says: 鈥淵ou should contemplate it day and night鈥 (Joshua 1:8).

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讘砖注讛 砖讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讗讘专讛诐 讗讘讬谞讜 讛转讛诇讱 诇驻谞讬 讜讛讬讛 转诪讬诐 讗讞讝转讜 专注讚讛 讗诪专 砖诪讗 讬砖 讘讬 讚讘专 诪讙讜谞讛 讻讬讜谉 砖讗诪专 诇讜 讜讗转谞讛 讘专讬转讬 讘讬谞讬 讜讘讬谞讱 谞转拽专专讛 讚注转讜

Rav Yehuda said that Rav said: At the time that the Holy One, Blessed be He, said to Abraham our Patriarch: 鈥淲alk before Me and you should be wholehearted鈥 (Genesis 17:1), a sensation of trembling seized him and he said: Perhaps there is something disgraceful about me due to a transgression that I committed, and therefore I cannot be called complete. When God said to him: 鈥淎nd I will make My covenant between Me and you鈥 (Genesis 17:2), his mind was set at ease, since he understood that the removal of the foreskin that he was now commanded to do was the reason he had not yet achieved completion.

讜讬讜爪讗 讗转讜 讛讞讜爪讛 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讛住转讻诇转讬 讘诪讝诇 砖诇讬 讜讗讬谉 诇讬 讗诇讗 讘谉 讗讞讚 讗诪专 诇讜 爪讗 诪讗讬爪讟讙谞讬谞讜转 砖诇讱 讗讬谉 诪讝诇 诇讬砖专讗诇

The Gemara expounds the verse 鈥渁nd He brought him outside鈥 (Genesis 15:5): Abraham said before Him: Master of the Universe, I looked at my constellation and according to it I will have only one son, and a son has already been born to me, i.e., Ishmael. He said to him: Emerge from your astrology because there is no constellation for the Jewish people, as they are not subject to the influence of astrology.

讗诪专 专讘讬 讬爪讞拽 讻诇 讛诪转诪讬诐 注爪诪讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诪转诪讬诐 注诪讜 砖谞讗诪专 注诐 讞住讬讚 转转讞住讚 注诐 讙讘讜专 转诪讬诐 转转诪诐

Rabbi Yitz岣k said: Anyone who conducts himself with wholeheartedness, the Holy One, Blessed be He, treats him with wholeheartedness, as it is stated: 鈥淲ith the devout You act devoutly, and with the one who is strong in his wholeheartedness You act wholeheartedly鈥 (II聽Samuel 22:26).

讗诪专 专讘讬 讛讜砖注讬讗 讻诇 讛诪转诪讬诐 注爪诪讜 砖注讛 注讜诪讚转 诇讜 砖谞讗诪专 讛转讛诇讱 诇驻谞讬 讜讛讬讛 转诪讬诐 讜讻转讬讘 讜讛讬讬转 诇讗讘 讛诪讜谉 讙讜讬诐

Rabbi Hoshaya said: Anyone who acts wholeheartedly, time will stand for him, i.e., he will be successful, as it is stated: 鈥淲alk before Me and you should be wholehearted鈥 (Genesis 17:1), and it is written: 鈥淎nd you shall be the father of a multitude of nations鈥 (Genesis 17:4).

讗诪专 专讘讬 讻诇 讛诪谞讞砖 诇讜 谞讞砖 砖谞讗诪专 讻讬 诇讗 谞讞砖 讘讬注拽讘 讜讛讗 讘诇诪讚 讗诇祝 讻转讬讘 讗诇讗 诪砖讜诐 诪讚讛 讻谞讙讚 诪讚讛

Rabbi Yehuda HaNasi said: Anyone who divines, i.e., he guesses and looks for signs about the future, the sign will injure him, as it is stated: 鈥淔or there is to him [lo] divination with Jacob鈥 (Numbers 23:23). The Gemara asks: But it is written lo with the letters lamed alef, meaning 鈥渘o divination,鈥 as opposed to with the letters lamed vav, meaning 鈥渢here is to him divination.鈥 The straightforward meaning of the verse is that there is no divination with regard to Jacob. Rather, the reason that he will be injured is not based on the verse but rather due to the concept of measure for measure: Since he attempts to tell his fortune, it injures him.

转谞讬 讗讛讘讛 讘专讬讛 讚专讘讬 讝讬专讗 讻诇 讗讚诐 砖讗讬谞讜 诪谞讞砖 诪讻谞讬住讬谉 讗讜转讜 讘诪讞讬爪讛 砖讗驻讬诇讜 诪诇讗讻讬 讛砖专转 讗讬谉 讬讻讜诇讬谉 诇讬讻谞住 讘转讜讻讛 砖谞讗诪专 讻讬 诇讗 谞讞砖 讘讬注拽讘 讜诇讗 拽住诐 讘讬砖专讗诇 讜讙讜壮

Ahava, son of Rabbi Zeira, teaches: Any person who does not divine his future is brought inside a partition close to God to a place that even the ministering angels cannot enter inside, as it is stated: 鈥淔or there is no divination with Jacob, neither is there any enchantment with Israel, now it is said to Jacob and Israel what has God wrought鈥 (Numbers 23:23). In other words, matters are revealed to Israel that even the angels do not know, since Israel is closer to God than the angels.

讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讗诇注讝专 诪驻谞讬 诪讛 谞注谞砖 讗讘专讛诐 讗讘讬谞讜 讜谞砖转注讘讚讜 讘谞讬讜 诇诪爪专讬诐 诪讗转讬诐 讜注砖专 砖谞讬诐 诪驻谞讬 砖注砖讛 讗谞讙专讬讬讗 讘转诇诪讬讚讬 讞讻诪讬诐 砖谞讗诪专 讜讬专拽 讗转 讞谞讬讻讬讜 讬诇讬讚讬 讘讬转讜

Rabbi Abbahu said that Rabbi Elazar said: For what reason was Abraham our Patriarch punished and his children enslaved to Egypt for 210 years? Because he made a draft [angarya] of Torah scholars, as it is stated: 鈥淗e led forth his trained men, born in his house鈥 (Genesis 14:14). These trained men that he took to war were actually his disciples, who were Torah scholars.

讜砖诪讜讗诇 讗诪专 诪驻谞讬 砖讛驻专讬讝 注诇 诪讚讜转讬讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 砖谞讗诪专 讘诪讛 讗讚注 讻讬 讗讬专砖谞讛 讜专讘讬 讬讜讞谞谉 讗诪专 砖讛驻专讬砖 讘谞讬 讗讚诐 诪诇讛讻谞住 转讞转 讻谞驻讬 讛砖讻讬谞讛 砖谞讗诪专 转谉 诇讬 讛谞驻砖 讜讛专讻砖 拽讞 诇讱

And Shmuel said: Because he greatly examined [hifriz] the characteristics of the Holy One, Blessed be He, as it is stated: 鈥淲hereby shall I know that I shall inherit it?鈥 (Genesis 15:8). And Rabbi Yo岣nan said: He was punished because he distanced people from entering under the wings of the Divine Presence, as it is stated that the king of Sodom said to him: 鈥淕ive me the people and take the goods to yourself鈥 (Genesis 14:21), but Abraham refused to take any goods either. If he had not listened to the king of Sodom and had allowed the people to remain with him, he would have brought the prisoners under the wings of the Divine Presence.

讜讬专拽 讗转 讞谞讬讻讬讜 讬诇讬讚讬 讘讬转讜 专讘 讗诪专 砖讛讜专讬拽谉 讘转讜专讛 讜砖诪讜讗诇 讗诪专 砖讛讜专讬拽谉 讘讝讛讘

The Gemara returns to discuss one of the verses cited previously: 鈥淗e led forth [vayyarek] his trained men, born in his house鈥 (Genesis 14:14). Rav said: He showered them [horikan] with Torah like someone who pours from one vessel into another, and Shmuel said: He showered them [horikan] with gold and gave them an abundance of money so that they would go to war with him.

砖诪谞讛 注砖专 讜砖诇砖 诪讗讜转 讗诪专 专讘讬 讗诪讬 讘专 讗讘讗 讗诇讬注讝专 讻谞讙讚 讻讜诇诐 讗讬讻讗 讚讗诪专讬 讗诇讬注讝专 讛讜讗 讚讞讜砖讘谞讬讛 讛讻讬 讛讜讬

The Torah states that he took 鈥渆ighteen and three hundred鈥 (Genesis 14:14) men to war. Rabbi Ami bar Abba said: Eliezer was equivalent to all of them. There are those who say: Only Eliezer is referred to here, as the numerical value of the letters of his name is this amount, i.e., 318.

讜讗诪专 专讘讬 讗诪讬 讘专 讗讘讗 讘谉 砖诇砖 砖谞讬诐 讛讻讬专 讗讘专讛诐 讗转 讘讜专讗讜 砖谞讗诪专 注拽讘 讗砖专 砖诪注 讗讘专讛诐 讘拽诇讬 讞讜砖讘谞讬讛 诪讗讛 讜砖讘注讬谉 讜转专讬谉

And Rabbi Ami bar Abba said: Abraham recognized his Creator at the age of three years, as it is stated: 鈥淏ecause [ekev] Abraham hearkened to My voice鈥 (Genesis 26:5). The numerical value of the letters of the word ekev is 172, indicating that he observed the halakha for this many years. If Abraham lived until 175 then his first recognition of the Creator must have been at the age of three.

讜讗诪专 专诪讬 讘专 讗讘讗

And Rami bar Abba said in a similar manner:

讛砖讟谉 讘讞讜砖讘谞讬讛 转诇转 诪讗讛 讜砖讬转讬谉 讜讗专讘注讛 讜讗诪专 专诪讬 讘专 讗讘讗 讻转讬讘 讗讘专诐 讜讻转讬讘 讗讘专讛诐 讘转讞诇讛 讛诪诇讬讻讜 讛拽讚讜砖 讘专讜讱 讛讜讗 注诇 诪讗转讬诐 讜讗专讘注讬诐 讜砖诇砖讛 讗讘专讬诐 讜诇讘住讜祝 讛诪诇讬讻讜 注诇 诪讗转讬诐 讜讗专讘注讬诐 讜砖诪讜谞讛 讗讘专讬诐

The letters of the term the Satan [haSatan] in numerical value is 364, which equals the number of days of the year, except for Yom Kippur, during which he has no power. And Rami bar Abba said: It is written 鈥淎bram,鈥 and after he was commanded to perform circumcision it is written 鈥淎braham鈥 (Genesis 17:5). Initially the Holy One, Blessed be He, enthroned him as ruler over 243 limbs, which is the numerical equivalent of the letters of the word Abram. And in the end, after he was circumcised, He enthroned him as ruler over 248 limbs, which is the numerical equivalent of the letters of the word Abraham.

讗诇讜 讛谉 砖转讬 注讬谞讬诐 讜砖转讬 讗讝谞讬诐 讜专讗砖 讛讙讜讬讬讛

These are the additional limbs: Two eyes, and two ears, and the tip of the sex organ. Following his circumcision, he had total control over them, and they performed only according to his will.

讜讗诪专 专诪讬 讘专 讗讘讗 诪讗讬 讚讻转讬讘 注讬专 拽讟谞讛 讜讗谞砖讬诐 讜讙讜壮 注讬专 拽讟谞讛 讝讛 讛讙讜祝 讜讗谞砖讬诐 讘讛 诪注讟 讗诇讜 讗讘专讬诐 讜讘讗 讗诇讬讛 诪诇讱 讙讚讜诇 讜住讘讘 讗转讛 讝讛 讬爪专 讛专注 讜讘谞讛 注诇讬讛 诪爪讜讚讬诐 讜讞专诪讬诐 讗诇讜 注讜谞讜转

And Rami bar Abba said: What is the meaning of that which is written: 鈥淭here was a little city and few men in it, and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a man poor and wise, and he by his wisdom delivered the city; yet no man remembered that same poor man鈥 (Ecclesiastes 9:14鈥15)? 鈥淎 little city,鈥 this is referring to the body; 鈥渁nd few men in it,鈥 this is referring to the limbs; 鈥渁nd there came a great king against it and besieged it,鈥 this is referring to the evil inclination; 鈥渁nd built great bulwarks against it,鈥 these are sins.

讜诪爪讗 讘讛 讗讬砖 诪住讻谉 讜讞讻诐 讝讛 讬爪专 讟讜讘 讜诪诇讟 讛讜讗 讗转 讛注讬专 讘讞讻诪转讜 讝讜 转砖讜讘讛 讜诪注砖讬诐 讟讜讘讬诐 讜讗讚诐 诇讗 讝讻专 讗转 讛讗讬砖 讛诪住讻谉 讛讛讜讗 讚讘砖注转 讬爪专 讛专注 诇讬转 讚诪讚讻专 诇讬讛 诇讬爪专 讟讜讘

The Gemara expounds on the next section of the verse: 鈥淣ow there was found in it a man poor and wise,鈥 this is referring to the good inclination; 鈥渁nd he by his wisdom delivered the city,鈥 this is referring to repentance and good deeds that are cause by the good inclination. 鈥淵et no man remembered that same poor man鈥 means that when the evil inclination overcomes the good inclination no one remembers the good inclination.

讛讞讻诪讛 转注讝 诇讞讻诐 诪注砖专讛 砖诇讬讟讬诐 讛讞讻诪讛 转注讝 诇讞讻诐 讝讜 转砖讜讘讛 讜诪注砖讬诐 讟讜讘讬诐 诪注砖专讛 砖诇讬讟讬诐 砖转讬 注讬谞讬诐 讜砖转讬 讗讝谞讬诐 讜砖转讬 讬讚讬诐 讜砖转讬 专讙诇讬诐 讜专讗砖 讛讙讜讬讬讛 讜驻讛

The Gemara interprets the following verse in a similar homiletical manner: 鈥淲isdom is a stronghold to the wise man more than ten rulers that are in a city鈥 (Ecclesiastes 7:19). 鈥淲isdom is a stronghold to the wise man,鈥 this is referring to repentance and good deeds. 鈥淢ore than ten rulers,鈥 these are the two eyes, and two ears, and two hands, and two legs, and the tip of the sex organ, and the mouth, which are the limbs that are used by a person to interact with the world.

讗诪专 专讘讬 讝讻专讬讛 诪砖讜诐 专讘讬 讬砖诪注讗诇 讘讬拽砖 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讛讜爪讬讗 讻讛讜谞讛 诪砖诐 砖谞讗诪专 讜讛讜讗 讻讛谉 诇讗诇 注诇讬讜谉 讻讬讜谉 砖讛拽讚讬诐 讘专讻转 讗讘专讛诐 诇讘专讻转 讛诪拽讜诐 讛讜爪讬讗讛 诪讗讘专讛诐

Rabbi Zekharya said in the name of Rabbi Yishmael: The Holy One, Blessed be He, wanted the priesthood to emerge from Shem, so that his children would be priests, as it is stated: 鈥淎nd Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High鈥 (Genesis 14:18). Once Melchizedek, traditionally identified as Shem, placed the blessing of Abraham before the blessing of the Omnipresent, He had the priesthood emerge from Abraham in particular, and not from any other descendant of Shem.

砖谞讗诪专 讜讬讘专讻讛讜 讜讬讗诪专 讘专讜讱 讗讘专诐 诇讗诇 注诇讬讜谉 拽谞讛 砖诪讬诐 讜讗专抓 讜讘专讜讱 讗诇 注诇讬讜谉 讗诪专 诇讜 讗讘专讛诐 讜讻讬 诪拽讚讬诪讬谉 讘专讻转 注讘讚 诇讘专讻转 拽讜谞讜 诪讬讚 谞转谞讛 诇讗讘专讛诐 砖谞讗诪专 谞讗诐 讛壮 诇讗讚谞讬 砖讘 诇讬诪讬谞讬 注讚 讗砖讬转 讗讬讘讬讱 讛讚诐 诇专讙诇讬讱 讜讘转专讬讛 讻转讬讘 谞砖讘注 讛壮 讜诇讗 讬谞讞诐 讗转讛 讻讛谉 诇注讜诇诐 注诇 讚讘专转讬 诪诇讻讬 爪讚拽 注诇 讚讬讘讜专讜 砖诇 诪诇讻讬 爪讚拽

As it is stated: 鈥淎nd he blessed him and said: Blessed be Abram of God Most High, Maker of heaven and earth, and blessed be God the Most High鈥 (Genesis 14:19鈥20). Abraham said to him: And does one place the blessing of the servant before the blessing of his master? You should have blessed God first. Immediately the Holy One, Blessed be He, gave the priesthood to Abraham, as it is stated: 鈥淭he Lord says to my lord: Sit at My right hand, until I make your enemies your footstool鈥 (Psalms 110:1), and afterward it is written: 鈥淭he Lord has sworn, and will not repent: you shall be a priest forever, because you are a king of righteousness [al divrati malki tzedek]鈥 (Psalms 110:4), which is explained homiletically to mean: Due to the improper words [divrati] of Melchizedek, the offspring of Abraham shall be priests of God forever.

讜讛讬讬谞讜 讚讻转讬讘 讜讛讜讗 讻讛谉 诇讗诇 注诇讬讜谉 讛讜讗 讻讛谉 讜讗讬谉 讝专注讜 讻讛谉

The Gemara comments: And this is as it is written: 鈥淎nd he was priest of God the Most High鈥 (Genesis 14:18), which emphasizes that he, Melchizedek, is a priest, but his children will not be priests.

讛讚专谉 注诇讱 讗专讘注讛 谞讚专讬诐

 

诪转谞讬壮 讗讬谉 讘讬谉 讛诪讜讚专 讛谞讗讛 诪讞讘讬专讜 诇诪讜讚专 讛讬诪谞讜 诪讗讻诇 讗诇讗 讚专讬住转 讛专讙诇 讜讻诇讬诐 砖讗讬谉 注讜砖讬谉 讘讛诐 讗讜讻诇 谞驻砖

MISHNA: The difference between one for whom benefit from another is forbidden by vow [hamuddar hana鈥檃 me岣veiro] and one for whom benefit from his food is forbidden by vow concerns only setting foot on the other person鈥檚 property and borrowing from that person utensils that one does not use in preparation of food but for other purposes. Those two benefits are forbidden to the former but permitted to the latter.

讛诪讜讚专 诪讗讻诇 诪讞讘讬专讜 诇讗 讬砖讗讬诇谞讜 谞驻讛 讜讻讘专讛 讜专讬讞讬诐 讜转谞讜专 讗讘诇 诪砖讗讬诇 诇讜 讞诇讜拽 讜讟讘注转 讜讟诇讬转 讜谞讝诪讬诐

Therefore, with regard to one for whom benefit from another鈥檚 food is forbidden by vow, that person may not lend him utensils used in the preparation of food, e.g., a sieve, or a strainer, or a millstone, or an oven. However, he may lend him a garment, or a finger ring, or a cloak, or nose rings, as these are not used in the preparation of food. However, he may not lend them to one for whom benefit from him is forbidden by vow.

讙诪壮 诪讗谉 转谞讗 讗诪专 专讘 讗讚讗 讘专 讗讛讘讛 专讘讬 讗诇讬注讝专 讛讬讗 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讗驻讬诇讜 讜讬转讜专 讗住讜专 讘诪讜讚专 讛谞讗讛

GEMARA: Who is the tanna who taught this mishna? Rav Adda bar Ahava said: It is Rabbi Eliezer, as it is taught in a baraita that Rabbi Eliezer said: Even overlooking [vittur] a matter for which one is typically indifferent to the actions of others, e.g., people setting foot on one鈥檚 property, is prohibited in the case of one prohibited by vow from deriving benefit from another.

讛诪讜讚专 诪讗讻诇 诪讞讘讬专讜 诇讗 讬砖讗讬诇谞讜 讜讻讜壮

搂 We learned in the mishna: With regard to one for whom benefit from another鈥檚 food is forbidden by vow, that person may not lend him utensils used in the preparation of food.

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

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Nedarim 32

The William Davidson Talmud | Powered by Sefaria

Nedarim 32

诪驻谞讬 砖谞转注住拽 讘诪诇讜谉 转讞诇讛 砖谞讗诪专 讜讬讛讬 讘讚专讱 讘诪诇讜谉

Because he was occupied with lodging first and did not immediately perform the mitzva of circumcision, as it is stated: 鈥淎nd it came to pass on the way at the lodging-place鈥 (Exodus 4:24).

专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诇讗 诇诪砖讛 专讘讬谞讜 讘拽砖 砖讟谉 诇讛专讜讙 讗诇讗 诇讗讜转讜 转讬谞讜拽 砖谞讗诪专 讻讬 讞转谉 讚诪讬诐 讗转讛 诇讬 爪讗 讜专讗讛 诪讬 拽专讜讬 讞转谉 讛讜讬 讗讜诪专 讝讛 讛转讬谞讜拽

Rabban Shimon ben Gamliel says: It was not Moses our teacher that Satan wanted to kill, but rather, that infant who was not circumcised, as it is stated: 鈥淪urely a bridegroom of blood are you to me鈥 (Exodus 4:25). Go out and see: Who does it make sense would be the one that is called the bridegroom in this instance? You must say this is the infant, since he is the one who entered the covenant of Abraham by means of the circumcision.

讚专砖 专讘讬 讬讛讜讚讛 讘专 讘讬讝谞讗 讘砖注讛 砖谞转专砖诇 诪砖讛 专讘讬谞讜 诪谉 讛诪讬诇讛 讘讗讜 讗祝 讜讞讬诪讛 讜讘诇注讜讛讜 讜诇讗 砖讬讬专讜 诪诪谞讜 讗诇讗 专讙诇讬讜 诪讬讚 讜转拽讞 爪驻专讛 爪专 讜转讻专转 讗转 注专诇转 讘谞讛 诪讬讚 讜讬专祝 诪诪谞讜

Rabbi Yehuda bar Bizna taught: At the time that Moses our teacher was negligent about the circumcision, the destructive angels named Af, meaning anger, and 岣ima, meaning wrath, came and swallowed him, and only his legs were left outside. Immediately, 鈥淶ipporah took a flint, and cut off the foreskin of her son鈥 (Exodus 4:25), and immediately 鈥淗e let him alone鈥 (Exodus 4:26).

讘讗讜转讛 砖注讛 讘讬拽砖 诪砖讛 专讘讬谞讜 诇讛讜专讙谉 砖谞讗诪专 讛专祝 诪讗祝 讜注讝讘 讞诪讛 讜讬砖 讗讜诪专讬诐 诇讞讬诪讛 讛专讙讜 砖谞讗诪专 讞诪讛 讗讬谉 诇讬 讜讛讻转讬讘 讻讬 讬讙专转讬 诪驻谞讬 讛讗祝 讜讛讞诪讛 转专讬 讞讬诪讛 讛讜讜 讜讗讬讘注讬转 讗讬诪讗 讙讜谞讚讗 讚讞讬诪讛

At that moment, Moses our teacher wanted to kill them, as it is stated: 鈥淐ease from anger [af ] and forsake wrath [岣ima]鈥 (Psalms 37:8), which indicates that he wanted to harm them. And there are those who say: He killed the angel named 岣ima, as it is stated: 鈥淲rath is not in me鈥 (Isaiah 27:4). The Gemara asks: How is it possible to say that he killed 岣ima? Isn鈥檛 it written that Moses himself said much later: 鈥淔or I was in dread of the anger and wrath鈥 (Deuteronomy 9:19)? The Gemara answers: There are two types of wrath. And if you wish, say that the army of 岣ima remained but not the angel itself.

转谞讬讗 专讘讬 讗讜诪专 讙讚讜诇讛 诪讬诇讛 砖讗讬谉 诇讱 诪讬 砖谞转注住拽 讘诪爪讜转 讻讗讘专讛诐 讗讘讬谞讜 讜诇讗 谞拽专讗 转诪讬诐 讗诇讗 注诇 砖诐 诪讬诇讛 砖谞讗诪专 讛转讛诇讱 诇驻谞讬 讜讛讬讛 转诪讬诐 讜讻转讬讘 讜讗转谞讛 讘专讬转讬 讘讬谞讬 讜讘讬谞讱

It is taught in a baraita: Rabbi Yehuda HaNasi says: Great is the mitzva of circumcision, for there is no one who was engaged in mitzvot like Abraham our Patriarch, and yet he was called wholehearted only due to the mitzva of circumcision, as it is stated: 鈥淲alk before Me and you should be wholehearted鈥 (Genesis 17:1), and it is written in the next verse: 鈥淎nd I will make My covenant between Me and you鈥 (Genesis 17:2), and Abraham was then commanded with regard to circumcision. This indicates that he was not called wholehearted until he performed circumcision.

讚讘专 讗讞专 讙讚讜诇讛 诪讬诇讛 砖砖拽讜诇讛 讻谞讙讚 讻诇 讛诪爪讜转 砖讘转讜专讛 砖谞讗诪专 讻讬 注诇 驻讬 讛讚讘专讬诐 讛讗诇讛 讜讙讜壮 讚讘专 讗讞专 讙讚讜诇讛 诪讬诇讛 砖讗讬诇诪诇讗 诪讬诇讛 诇讗 谞转拽讬讬诪讜 砖诪讬诐 讜讗专抓 砖谞讗诪专 讗诐 诇讗 讘专讬转讬 讬讜诪诐 讜诇讬诇讛 讜讙讜壮

Alternatively, so great is the mitzva of circumcision that it is equal to all the mitzvot of the Torah, as it is stated at the giving of the Torah: 鈥淔or according to these words I have made a covenant with you and with Israel鈥 (Exodus 34:27), and 鈥渃ovenant鈥 refers to circumcision. Alternatively, so great is the mitzva of circumcision that if not for circumcision heaven and earth would not have been established, as it is stated: 鈥淚f My covenant be not with day and night, I would not have appointed the ordinances of heaven and earth鈥 (Jeremiah 33:25), and the covenant that exists day and night is the covenant of circumcision, as it is always found on the person鈥檚 body.

讜驻诇讬讙讗 讚专讘讬 讗诇讬注讝专 讚讗诪专 专讘讬 讗诇讬注讝专 讙讚讜诇讛 转讜专讛 砖讗讬诇诪诇讗 转讜专讛 诇讗 谞转拽讬讬诪讜 砖诪讬诐 讜讗专抓 砖谞讗诪专 讗诐 诇讗 讘专讬转讬 讬讜诪诐 讜诇讬诇讛 讞拽讜转 砖诪讬诐 讜讗专抓 诇讗 砖诪转讬 讜讙讜壮

The Gemara comments: And this statement disagrees with the words of Rabbi Eliezer, for Rabbi Eliezer said: Great is the Torah, for if not for Torah, heaven and earth would not have been established, as it is stated: 鈥淚f My covenant be not with day and night, I would not have appointed the ordinances of heaven and earth鈥 (Jeremiah 33:25). According to Rabbi Eliezer, the covenant that exists day and night is the Torah, as it says: 鈥淵ou should contemplate it day and night鈥 (Joshua 1:8).

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讘砖注讛 砖讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讗讘专讛诐 讗讘讬谞讜 讛转讛诇讱 诇驻谞讬 讜讛讬讛 转诪讬诐 讗讞讝转讜 专注讚讛 讗诪专 砖诪讗 讬砖 讘讬 讚讘专 诪讙讜谞讛 讻讬讜谉 砖讗诪专 诇讜 讜讗转谞讛 讘专讬转讬 讘讬谞讬 讜讘讬谞讱 谞转拽专专讛 讚注转讜

Rav Yehuda said that Rav said: At the time that the Holy One, Blessed be He, said to Abraham our Patriarch: 鈥淲alk before Me and you should be wholehearted鈥 (Genesis 17:1), a sensation of trembling seized him and he said: Perhaps there is something disgraceful about me due to a transgression that I committed, and therefore I cannot be called complete. When God said to him: 鈥淎nd I will make My covenant between Me and you鈥 (Genesis 17:2), his mind was set at ease, since he understood that the removal of the foreskin that he was now commanded to do was the reason he had not yet achieved completion.

讜讬讜爪讗 讗转讜 讛讞讜爪讛 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讛住转讻诇转讬 讘诪讝诇 砖诇讬 讜讗讬谉 诇讬 讗诇讗 讘谉 讗讞讚 讗诪专 诇讜 爪讗 诪讗讬爪讟讙谞讬谞讜转 砖诇讱 讗讬谉 诪讝诇 诇讬砖专讗诇

The Gemara expounds the verse 鈥渁nd He brought him outside鈥 (Genesis 15:5): Abraham said before Him: Master of the Universe, I looked at my constellation and according to it I will have only one son, and a son has already been born to me, i.e., Ishmael. He said to him: Emerge from your astrology because there is no constellation for the Jewish people, as they are not subject to the influence of astrology.

讗诪专 专讘讬 讬爪讞拽 讻诇 讛诪转诪讬诐 注爪诪讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诪转诪讬诐 注诪讜 砖谞讗诪专 注诐 讞住讬讚 转转讞住讚 注诐 讙讘讜专 转诪讬诐 转转诪诐

Rabbi Yitz岣k said: Anyone who conducts himself with wholeheartedness, the Holy One, Blessed be He, treats him with wholeheartedness, as it is stated: 鈥淲ith the devout You act devoutly, and with the one who is strong in his wholeheartedness You act wholeheartedly鈥 (II聽Samuel 22:26).

讗诪专 专讘讬 讛讜砖注讬讗 讻诇 讛诪转诪讬诐 注爪诪讜 砖注讛 注讜诪讚转 诇讜 砖谞讗诪专 讛转讛诇讱 诇驻谞讬 讜讛讬讛 转诪讬诐 讜讻转讬讘 讜讛讬讬转 诇讗讘 讛诪讜谉 讙讜讬诐

Rabbi Hoshaya said: Anyone who acts wholeheartedly, time will stand for him, i.e., he will be successful, as it is stated: 鈥淲alk before Me and you should be wholehearted鈥 (Genesis 17:1), and it is written: 鈥淎nd you shall be the father of a multitude of nations鈥 (Genesis 17:4).

讗诪专 专讘讬 讻诇 讛诪谞讞砖 诇讜 谞讞砖 砖谞讗诪专 讻讬 诇讗 谞讞砖 讘讬注拽讘 讜讛讗 讘诇诪讚 讗诇祝 讻转讬讘 讗诇讗 诪砖讜诐 诪讚讛 讻谞讙讚 诪讚讛

Rabbi Yehuda HaNasi said: Anyone who divines, i.e., he guesses and looks for signs about the future, the sign will injure him, as it is stated: 鈥淔or there is to him [lo] divination with Jacob鈥 (Numbers 23:23). The Gemara asks: But it is written lo with the letters lamed alef, meaning 鈥渘o divination,鈥 as opposed to with the letters lamed vav, meaning 鈥渢here is to him divination.鈥 The straightforward meaning of the verse is that there is no divination with regard to Jacob. Rather, the reason that he will be injured is not based on the verse but rather due to the concept of measure for measure: Since he attempts to tell his fortune, it injures him.

转谞讬 讗讛讘讛 讘专讬讛 讚专讘讬 讝讬专讗 讻诇 讗讚诐 砖讗讬谞讜 诪谞讞砖 诪讻谞讬住讬谉 讗讜转讜 讘诪讞讬爪讛 砖讗驻讬诇讜 诪诇讗讻讬 讛砖专转 讗讬谉 讬讻讜诇讬谉 诇讬讻谞住 讘转讜讻讛 砖谞讗诪专 讻讬 诇讗 谞讞砖 讘讬注拽讘 讜诇讗 拽住诐 讘讬砖专讗诇 讜讙讜壮

Ahava, son of Rabbi Zeira, teaches: Any person who does not divine his future is brought inside a partition close to God to a place that even the ministering angels cannot enter inside, as it is stated: 鈥淔or there is no divination with Jacob, neither is there any enchantment with Israel, now it is said to Jacob and Israel what has God wrought鈥 (Numbers 23:23). In other words, matters are revealed to Israel that even the angels do not know, since Israel is closer to God than the angels.

讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讗诇注讝专 诪驻谞讬 诪讛 谞注谞砖 讗讘专讛诐 讗讘讬谞讜 讜谞砖转注讘讚讜 讘谞讬讜 诇诪爪专讬诐 诪讗转讬诐 讜注砖专 砖谞讬诐 诪驻谞讬 砖注砖讛 讗谞讙专讬讬讗 讘转诇诪讬讚讬 讞讻诪讬诐 砖谞讗诪专 讜讬专拽 讗转 讞谞讬讻讬讜 讬诇讬讚讬 讘讬转讜

Rabbi Abbahu said that Rabbi Elazar said: For what reason was Abraham our Patriarch punished and his children enslaved to Egypt for 210 years? Because he made a draft [angarya] of Torah scholars, as it is stated: 鈥淗e led forth his trained men, born in his house鈥 (Genesis 14:14). These trained men that he took to war were actually his disciples, who were Torah scholars.

讜砖诪讜讗诇 讗诪专 诪驻谞讬 砖讛驻专讬讝 注诇 诪讚讜转讬讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 砖谞讗诪专 讘诪讛 讗讚注 讻讬 讗讬专砖谞讛 讜专讘讬 讬讜讞谞谉 讗诪专 砖讛驻专讬砖 讘谞讬 讗讚诐 诪诇讛讻谞住 转讞转 讻谞驻讬 讛砖讻讬谞讛 砖谞讗诪专 转谉 诇讬 讛谞驻砖 讜讛专讻砖 拽讞 诇讱

And Shmuel said: Because he greatly examined [hifriz] the characteristics of the Holy One, Blessed be He, as it is stated: 鈥淲hereby shall I know that I shall inherit it?鈥 (Genesis 15:8). And Rabbi Yo岣nan said: He was punished because he distanced people from entering under the wings of the Divine Presence, as it is stated that the king of Sodom said to him: 鈥淕ive me the people and take the goods to yourself鈥 (Genesis 14:21), but Abraham refused to take any goods either. If he had not listened to the king of Sodom and had allowed the people to remain with him, he would have brought the prisoners under the wings of the Divine Presence.

讜讬专拽 讗转 讞谞讬讻讬讜 讬诇讬讚讬 讘讬转讜 专讘 讗诪专 砖讛讜专讬拽谉 讘转讜专讛 讜砖诪讜讗诇 讗诪专 砖讛讜专讬拽谉 讘讝讛讘

The Gemara returns to discuss one of the verses cited previously: 鈥淗e led forth [vayyarek] his trained men, born in his house鈥 (Genesis 14:14). Rav said: He showered them [horikan] with Torah like someone who pours from one vessel into another, and Shmuel said: He showered them [horikan] with gold and gave them an abundance of money so that they would go to war with him.

砖诪谞讛 注砖专 讜砖诇砖 诪讗讜转 讗诪专 专讘讬 讗诪讬 讘专 讗讘讗 讗诇讬注讝专 讻谞讙讚 讻讜诇诐 讗讬讻讗 讚讗诪专讬 讗诇讬注讝专 讛讜讗 讚讞讜砖讘谞讬讛 讛讻讬 讛讜讬

The Torah states that he took 鈥渆ighteen and three hundred鈥 (Genesis 14:14) men to war. Rabbi Ami bar Abba said: Eliezer was equivalent to all of them. There are those who say: Only Eliezer is referred to here, as the numerical value of the letters of his name is this amount, i.e., 318.

讜讗诪专 专讘讬 讗诪讬 讘专 讗讘讗 讘谉 砖诇砖 砖谞讬诐 讛讻讬专 讗讘专讛诐 讗转 讘讜专讗讜 砖谞讗诪专 注拽讘 讗砖专 砖诪注 讗讘专讛诐 讘拽诇讬 讞讜砖讘谞讬讛 诪讗讛 讜砖讘注讬谉 讜转专讬谉

And Rabbi Ami bar Abba said: Abraham recognized his Creator at the age of three years, as it is stated: 鈥淏ecause [ekev] Abraham hearkened to My voice鈥 (Genesis 26:5). The numerical value of the letters of the word ekev is 172, indicating that he observed the halakha for this many years. If Abraham lived until 175 then his first recognition of the Creator must have been at the age of three.

讜讗诪专 专诪讬 讘专 讗讘讗

And Rami bar Abba said in a similar manner:

讛砖讟谉 讘讞讜砖讘谞讬讛 转诇转 诪讗讛 讜砖讬转讬谉 讜讗专讘注讛 讜讗诪专 专诪讬 讘专 讗讘讗 讻转讬讘 讗讘专诐 讜讻转讬讘 讗讘专讛诐 讘转讞诇讛 讛诪诇讬讻讜 讛拽讚讜砖 讘专讜讱 讛讜讗 注诇 诪讗转讬诐 讜讗专讘注讬诐 讜砖诇砖讛 讗讘专讬诐 讜诇讘住讜祝 讛诪诇讬讻讜 注诇 诪讗转讬诐 讜讗专讘注讬诐 讜砖诪讜谞讛 讗讘专讬诐

The letters of the term the Satan [haSatan] in numerical value is 364, which equals the number of days of the year, except for Yom Kippur, during which he has no power. And Rami bar Abba said: It is written 鈥淎bram,鈥 and after he was commanded to perform circumcision it is written 鈥淎braham鈥 (Genesis 17:5). Initially the Holy One, Blessed be He, enthroned him as ruler over 243 limbs, which is the numerical equivalent of the letters of the word Abram. And in the end, after he was circumcised, He enthroned him as ruler over 248 limbs, which is the numerical equivalent of the letters of the word Abraham.

讗诇讜 讛谉 砖转讬 注讬谞讬诐 讜砖转讬 讗讝谞讬诐 讜专讗砖 讛讙讜讬讬讛

These are the additional limbs: Two eyes, and two ears, and the tip of the sex organ. Following his circumcision, he had total control over them, and they performed only according to his will.

讜讗诪专 专诪讬 讘专 讗讘讗 诪讗讬 讚讻转讬讘 注讬专 拽讟谞讛 讜讗谞砖讬诐 讜讙讜壮 注讬专 拽讟谞讛 讝讛 讛讙讜祝 讜讗谞砖讬诐 讘讛 诪注讟 讗诇讜 讗讘专讬诐 讜讘讗 讗诇讬讛 诪诇讱 讙讚讜诇 讜住讘讘 讗转讛 讝讛 讬爪专 讛专注 讜讘谞讛 注诇讬讛 诪爪讜讚讬诐 讜讞专诪讬诐 讗诇讜 注讜谞讜转

And Rami bar Abba said: What is the meaning of that which is written: 鈥淭here was a little city and few men in it, and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a man poor and wise, and he by his wisdom delivered the city; yet no man remembered that same poor man鈥 (Ecclesiastes 9:14鈥15)? 鈥淎 little city,鈥 this is referring to the body; 鈥渁nd few men in it,鈥 this is referring to the limbs; 鈥渁nd there came a great king against it and besieged it,鈥 this is referring to the evil inclination; 鈥渁nd built great bulwarks against it,鈥 these are sins.

讜诪爪讗 讘讛 讗讬砖 诪住讻谉 讜讞讻诐 讝讛 讬爪专 讟讜讘 讜诪诇讟 讛讜讗 讗转 讛注讬专 讘讞讻诪转讜 讝讜 转砖讜讘讛 讜诪注砖讬诐 讟讜讘讬诐 讜讗讚诐 诇讗 讝讻专 讗转 讛讗讬砖 讛诪住讻谉 讛讛讜讗 讚讘砖注转 讬爪专 讛专注 诇讬转 讚诪讚讻专 诇讬讛 诇讬爪专 讟讜讘

The Gemara expounds on the next section of the verse: 鈥淣ow there was found in it a man poor and wise,鈥 this is referring to the good inclination; 鈥渁nd he by his wisdom delivered the city,鈥 this is referring to repentance and good deeds that are cause by the good inclination. 鈥淵et no man remembered that same poor man鈥 means that when the evil inclination overcomes the good inclination no one remembers the good inclination.

讛讞讻诪讛 转注讝 诇讞讻诐 诪注砖专讛 砖诇讬讟讬诐 讛讞讻诪讛 转注讝 诇讞讻诐 讝讜 转砖讜讘讛 讜诪注砖讬诐 讟讜讘讬诐 诪注砖专讛 砖诇讬讟讬诐 砖转讬 注讬谞讬诐 讜砖转讬 讗讝谞讬诐 讜砖转讬 讬讚讬诐 讜砖转讬 专讙诇讬诐 讜专讗砖 讛讙讜讬讬讛 讜驻讛

The Gemara interprets the following verse in a similar homiletical manner: 鈥淲isdom is a stronghold to the wise man more than ten rulers that are in a city鈥 (Ecclesiastes 7:19). 鈥淲isdom is a stronghold to the wise man,鈥 this is referring to repentance and good deeds. 鈥淢ore than ten rulers,鈥 these are the two eyes, and two ears, and two hands, and two legs, and the tip of the sex organ, and the mouth, which are the limbs that are used by a person to interact with the world.

讗诪专 专讘讬 讝讻专讬讛 诪砖讜诐 专讘讬 讬砖诪注讗诇 讘讬拽砖 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讛讜爪讬讗 讻讛讜谞讛 诪砖诐 砖谞讗诪专 讜讛讜讗 讻讛谉 诇讗诇 注诇讬讜谉 讻讬讜谉 砖讛拽讚讬诐 讘专讻转 讗讘专讛诐 诇讘专讻转 讛诪拽讜诐 讛讜爪讬讗讛 诪讗讘专讛诐

Rabbi Zekharya said in the name of Rabbi Yishmael: The Holy One, Blessed be He, wanted the priesthood to emerge from Shem, so that his children would be priests, as it is stated: 鈥淎nd Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High鈥 (Genesis 14:18). Once Melchizedek, traditionally identified as Shem, placed the blessing of Abraham before the blessing of the Omnipresent, He had the priesthood emerge from Abraham in particular, and not from any other descendant of Shem.

砖谞讗诪专 讜讬讘专讻讛讜 讜讬讗诪专 讘专讜讱 讗讘专诐 诇讗诇 注诇讬讜谉 拽谞讛 砖诪讬诐 讜讗专抓 讜讘专讜讱 讗诇 注诇讬讜谉 讗诪专 诇讜 讗讘专讛诐 讜讻讬 诪拽讚讬诪讬谉 讘专讻转 注讘讚 诇讘专讻转 拽讜谞讜 诪讬讚 谞转谞讛 诇讗讘专讛诐 砖谞讗诪专 谞讗诐 讛壮 诇讗讚谞讬 砖讘 诇讬诪讬谞讬 注讚 讗砖讬转 讗讬讘讬讱 讛讚诐 诇专讙诇讬讱 讜讘转专讬讛 讻转讬讘 谞砖讘注 讛壮 讜诇讗 讬谞讞诐 讗转讛 讻讛谉 诇注讜诇诐 注诇 讚讘专转讬 诪诇讻讬 爪讚拽 注诇 讚讬讘讜专讜 砖诇 诪诇讻讬 爪讚拽

As it is stated: 鈥淎nd he blessed him and said: Blessed be Abram of God Most High, Maker of heaven and earth, and blessed be God the Most High鈥 (Genesis 14:19鈥20). Abraham said to him: And does one place the blessing of the servant before the blessing of his master? You should have blessed God first. Immediately the Holy One, Blessed be He, gave the priesthood to Abraham, as it is stated: 鈥淭he Lord says to my lord: Sit at My right hand, until I make your enemies your footstool鈥 (Psalms 110:1), and afterward it is written: 鈥淭he Lord has sworn, and will not repent: you shall be a priest forever, because you are a king of righteousness [al divrati malki tzedek]鈥 (Psalms 110:4), which is explained homiletically to mean: Due to the improper words [divrati] of Melchizedek, the offspring of Abraham shall be priests of God forever.

讜讛讬讬谞讜 讚讻转讬讘 讜讛讜讗 讻讛谉 诇讗诇 注诇讬讜谉 讛讜讗 讻讛谉 讜讗讬谉 讝专注讜 讻讛谉

The Gemara comments: And this is as it is written: 鈥淎nd he was priest of God the Most High鈥 (Genesis 14:18), which emphasizes that he, Melchizedek, is a priest, but his children will not be priests.

讛讚专谉 注诇讱 讗专讘注讛 谞讚专讬诐

 

诪转谞讬壮 讗讬谉 讘讬谉 讛诪讜讚专 讛谞讗讛 诪讞讘讬专讜 诇诪讜讚专 讛讬诪谞讜 诪讗讻诇 讗诇讗 讚专讬住转 讛专讙诇 讜讻诇讬诐 砖讗讬谉 注讜砖讬谉 讘讛诐 讗讜讻诇 谞驻砖

MISHNA: The difference between one for whom benefit from another is forbidden by vow [hamuddar hana鈥檃 me岣veiro] and one for whom benefit from his food is forbidden by vow concerns only setting foot on the other person鈥檚 property and borrowing from that person utensils that one does not use in preparation of food but for other purposes. Those two benefits are forbidden to the former but permitted to the latter.

讛诪讜讚专 诪讗讻诇 诪讞讘讬专讜 诇讗 讬砖讗讬诇谞讜 谞驻讛 讜讻讘专讛 讜专讬讞讬诐 讜转谞讜专 讗讘诇 诪砖讗讬诇 诇讜 讞诇讜拽 讜讟讘注转 讜讟诇讬转 讜谞讝诪讬诐

Therefore, with regard to one for whom benefit from another鈥檚 food is forbidden by vow, that person may not lend him utensils used in the preparation of food, e.g., a sieve, or a strainer, or a millstone, or an oven. However, he may lend him a garment, or a finger ring, or a cloak, or nose rings, as these are not used in the preparation of food. However, he may not lend them to one for whom benefit from him is forbidden by vow.

讙诪壮 诪讗谉 转谞讗 讗诪专 专讘 讗讚讗 讘专 讗讛讘讛 专讘讬 讗诇讬注讝专 讛讬讗 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讗驻讬诇讜 讜讬转讜专 讗住讜专 讘诪讜讚专 讛谞讗讛

GEMARA: Who is the tanna who taught this mishna? Rav Adda bar Ahava said: It is Rabbi Eliezer, as it is taught in a baraita that Rabbi Eliezer said: Even overlooking [vittur] a matter for which one is typically indifferent to the actions of others, e.g., people setting foot on one鈥檚 property, is prohibited in the case of one prohibited by vow from deriving benefit from another.

讛诪讜讚专 诪讗讻诇 诪讞讘讬专讜 诇讗 讬砖讗讬诇谞讜 讜讻讜壮

搂 We learned in the mishna: With regard to one for whom benefit from another鈥檚 food is forbidden by vow, that person may not lend him utensils used in the preparation of food.

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