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Today's Daf Yomi

December 2, 2022 | 讞壮 讘讻住诇讜 转砖驻状讙

  • This month's learning is sponsored by the Hadran Women of Silver Spring in memory of Nicki Toys, Nechama bat Shmuel Tzadok.

  • Masechet Nedarim is sponsored by Aviva and Benny Adler in honor of our mother Lorraine Kahane and in loving memory of our parents Joseph Kahane z"l, Miriam and Ari Adler z"l.

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

Nedarim 38

Today’s daf is sponsored by Rochelle Cheifetz in loving memory of her father, Shragai Cohen, Shraga Feivel ben Avraham Ben-Tzion on his 20th yahrzeit and her maternal grandparents, Rav Moshe, on the 4th of Kislev and Tzipora Mashbaum, on the 23 of Kislev. “They are greatly missed.”

Today鈥檚 daf is sponsored by Carol Robinson in gratitude for the loving support she has received from Hadran and its students during her illness. So many of her fellow students have been in contact and brought comfort and strength to Carol during this challenging time.

If Moshe didn’t get paid from teaching Torah, what was the source of his wealth? Rabbi Yosi son of Rabbi Chanina said that the Torah was given to Moshe for him and his family, but Moshe decided to give it to the Jewish people. Rav Chisda raises several questions against this theory until it is reinterpreted to fit with the verses. What were Moshe’s great qualities that must be found in one who God chooses to communicate with? The Gemara goes on to prove from where we see that Moshe had each of these qualities. We learn from Moshe, Shmuel, Amos, and Yona that prophets are wealthy. Verses are brought to prove this. One who is vowed not to benefit from another, his wife and children can be sustained by them, but one cannot feed his/her kosher animals. There is a debate regarding non-kosher animals. Rav Huna said that one can marry off one鈥檚 daughter to another if one is forbidden to benefit from another. To what case is he referring 鈥 when the father of the bride is forbidden to the future husband or when the future husband is forbidden to the father of the bride? Rabbi Yaakov said that one who forbids one鈥檚 son benefit to learn Torah (different explanations regarding the exact case and who is forbidden to whom), certain basic/easy actions are permitted, like filling up water, lighting a candle. Rabbi Yitzchak adds: roasting a small fish. Rabbi Yochanan said that one can pour a cup of peace for another, even if the other is forbidden to benefit from them. What is a cup of peace? Can one feed one鈥檚 Canaanite slaves? Is that considered benefit?

讝讗转 讚讛诪爪讜讛 讬讚专讱 讚讛讚专讱 讞诪砖 讚驻讗转 谞讙讘 讗诐 讚讻讬 讙讗诇 讛诇讬谉 讻转讘谉 讜诇讗 拽专讬讬谉

The same is true for 鈥渢his鈥 that is in the verse 鈥渁nd this is the mitzva鈥 (Deuteronomy 6:1); and for 鈥渂end鈥 that is in the verse 鈥渓et the archer bend his bow鈥 (Jeremiah 51:3); and for 鈥渇ive鈥 that is in the verse 鈥渁nd the south side four thousand and five hundred鈥 (Ezekiel 48:16); and for 鈥渋f鈥 that is in the verse 鈥渢hat if I am a near kinsman鈥 (Ruth 3:12). All these are written but not read.

讗诪专 专讘 讗讞讗 讘专 讗讚讗 讘诪注专讘讗 驻住拽讬谉 诇讛讚讬谉 驻住讜拽讗 诇转诇转讗 驻住讜拽讬谉 讜讬讗诪专 讛壮 讗诇 诪砖讛 讛谞讛 讗谞讻讬 讘讗 讗诇讬讱 讘注讘 讛注谞谉

Rav A岣 bar Adda said: In the West, Eretz Yisrael, they divide this verse into three verses: 鈥淎nd the Lord said to Moses, behold I come to you in a thick cloud, that the people may hear as I speak with you, and may also believe in you forever; and Moses told the words of the people unto the Lord鈥 (Exodus 19:9).

讗诪专 专讘讬 讞诪讗 讘专讘讬 讞谞讬谞讗 诇讗 讛注砖讬专 诪砖讛 讗诇讗 诪驻住讜诇转谉 砖诇 诇讜讞讜转 砖谞讗诪专 驻住诇 诇讱 砖谞讬 诇讞转 讗讘谞讬诐 讻专讗砖谞讬诐 驻住讜诇转谉 砖诇讱 讬讛讗

Rabbi 岣ma, son of Rabbi 岣nina, said: Moses became wealthy only from the waste remaining from hewing the Tablets of the Covenant, as it is stated: 鈥淗ew for you two tablets of stone like the first鈥 (Exodus 34:1). 鈥淗ew for you鈥 means that their waste shall be yours. As the tablets were crafted from valuable gems, their remnants were similarly valuable.

讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 诇讗 谞讬转谞讛 转讜专讛 讗诇讗 诇诪砖讛 讜诇讝专注讜 砖谞讗诪专 讻转讘 诇讱 驻住诇 诇讱 诪讛 驻住讜诇转谉 砖诇讱 讗祝 讻转讘谉 砖诇讱 诪砖讛 谞讛讙 讘讛 讟讜讘转 注讬谉 讜谞转谞讛 诇讬砖专讗诇 讜注诇讬讜 讛讻转讜讘 讗讜诪专 讟讜讘 注讬谉 讛讜讗 讬讘专讱 讜讙讜壮

Rabbi Yosei, son of Rabbi 岣nina, said: The Torah was given initially only to Moses and his descendants, as it is stated: 鈥淲rite for you鈥 (Exodus 34:27), and it is also stated: 鈥淗ew for you鈥 (Exodus 34:1), meaning: Just as their waste is yours, so too their writing is yours. However, Moses treated the Torah with generosity and gave it to the Jewish people. And about him, the verse says: 鈥淗e that has a bountiful eye shall be blessed, as he gives of his bread to the poor鈥 (Proverbs 22:9).

诪转讬讘 专讘 讞住讚讗 讜讗转讬 爪讜讛 讛壮 讘注转 讛讛讬讗 诇诇诪讚 讗转讻诐 讜讗讜转讬 爪讜讛 讜讗谞讬 诇讻诐 专讗讛 诇诪讚转讬 讗转讻诐 讞拽讬诐 讜诪砖驻讟讬诐 讻讗砖专 爪讜谞讬 讛壮 讗诇讛讬 讗讜转讬 爪讜讛 讜讗谞讬 诇讻诐

Rav 岣sda raised an objection from the verse that states: 鈥淎nd the Lord commanded me at that time to teach you statutes and laws鈥 (Deuteronomy 4:14). This indicates that Moses was commanded to teach Torah to the Jewish people from the outset. The Gemara answers: The verse means: And the Lord commanded the Torah to me, Moses, and I, on my own initiative, decided to teach you its statutes and laws. The Gemara cites an additional verse proving that God commanded to teach the Jewish people from the outset: 鈥淏ehold, I have taught you statutes and laws, as the Lord my God commanded me鈥 (Deuteronomy 4:5). The Gemara answers: The Lord commanded the Torah to me, Moses, and I decided to teach you statutes and laws.

讜注转讛 讻转讘讜 诇讻诐 讗转 讛砖讬专讛 讛讝讗转 讛砖讬专讛 诇讞讜讚讛 诇诪注谉 转讛讬讛 诇讬 讛砖讬专讛 讛讝讗转 诇注讚 讘讘谞讬 讬砖专讗诇 讗诇讗 驻讬诇驻讜诇讗 讘注诇诪讗

The Gemara cites an additional verse: 鈥淣ow therefore write this song for you, and teach it the children of Israel鈥 (Deuteronomy 31:19). Apparently, Moses was commanded to teach the Torah to the Jewish people. The Gemara answers: The verse is referring to the song of Ha鈥檃zinu (Deuteronomy 31) alone and not to the rest of the Torah. The Gemara asks: But the continuation of that cited verse: 鈥淭hat this song may be a witness for Me among the children of Israel鈥 (Deuteronomy 31:19), indicates that the reference is to the entire Torah, in which the mitzvot are written. Rather, the Torah was given from the outset to all of the Jewish people, and when Rabbi Yosei, son of Rabbi 岣nina, said that the Torah was given exclusively to Moses, he was referring merely to the profound analysis of the Torah. Moses opted to teach it to the people on his own initiative.

讗诪专 专讘讬 讬讜讞谞谉 讗讬谉 讛拽讚讜砖 讘专讜讱 讛讜讗 诪砖专讛 砖讻讬谞转讜 讗诇讗 注诇 讙讘讜专 讜注砖讬专 讜讞讻诐 讜注谞讬讜 讜讻讜诇谉 诪诪砖讛 讙讘讜专 讚讻转讬讘 讜讬驻专砖 讗转 讛讗讛诇 注诇 讛诪砖讻谉 讜讗诪专 诪专 诪砖讛 专讘讬谞讜 驻专住讜 讜讻转讬讘 注砖专 讗诪讜转 讗专讱 讛拽专砖 讜讙讜壮 讗讬诪讗 讚讗专讬讱 讜拽讟讬谉

Rabbi Yo岣nan said: The Holy One, Blessed be He, rests His Divine Presence only upon one who is mighty, and wealthy, and wise, and humble. And all of these qualities are derived from Moses. He was mighty, as it is written: 鈥淎nd he spread the tent over the Tabernacle鈥 (Exodus 40:19), and the Master said: Moses, our teacher, spread it himself. And it is written: 鈥淭en cubits shall be the length of a board, and a cubit and a half the breadth of each board鈥 (Exodus 26:16). Moses was tall and strong enough to spread the tent over the boards alone. The Gemara asks: Say that he was tall and thin, and the fact that he was mighty cannot be derived.

讗诇讗 诪谉 讛讚讬谉 拽专讗 讚讻转讬讘 讜讗转驻砖 讘砖谞讬 讛诇讞转 讜讗砖诇讻诐 诪注诇 砖转讬 讬讚讬 讜讗砖讘专诐 讜转谞讬讗 讛诇讜讞讜转 讗专讻谉 砖砖讛 讜专讞讘谉 砖砖讛 讜注讘讬讬谉 砖诇砖讛

Rather, the fact that Moses was mighty is derived from this verse, as it is written: 鈥淎nd I took hold of the two tablets, and cast them out of my two hands, and broke them before your eyes鈥 (Deuteronomy 9:17), and it is taught in a baraita: The tablets, their length was six handbreadths, and their width was six handbreadths, and their thickness was three handbreadths. If Moses was capable of lifting and casting a burden that heavy, apparently he was mighty.

注砖讬专 驻住诇 诇讱 驻住讜诇转谉 砖诇讱 讬讛讗 讞讻诐 专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讞诪砖讬诐 砖注专讬 讘讬谞讛 谞讘专讗讜 讘注讜诇诐 讜讻讜诇诐 谞转谞讜 诇诪砖讛 讞住专 讗讞转 砖谞讗诪专 讜转讞住专讛讜 诪注讟 诪讗诇讛讬诐 注谞讬讜 讚讻转讬讘 讜讛讗讬砖 诪砖讛 注谞讜 诪讗讚

Moses was wealthy, as it is written: 鈥淗ew for you鈥 (Exodus 34:1), from which it was derived: The waste of the Tablets of the Covenant shall be yours, and that waste consisted of precious stones. That Moses was wise is derived from the statement of Rav and Shmuel, who both say: Fifty measures of understanding were created in the world, and all were given to Moses except one, as it is stated: 鈥淵et you have deprived him of little, of God鈥 (Psalms 8:6). He lacked only complete knowledge of God. Moses was humble, as it is written: 鈥淣ow the man Moses was very humble鈥 (Numbers 12:3).

讗诪专 专讘讬 讬讜讞谞谉 讻诇 讛谞讘讬讗讬诐 注砖讬专讬诐 讛讬讜 诪谞诇谉 诪诪砖讛 讜诪砖诪讜讗诇 诪注诪讜住 讜诪讬讜谞讛

Rabbi Yo岣nan said: All the prophets were wealthy. From where do we derive this? It is derived from Moses, and from Samuel, and from Amos, and from Jonah, who were all wealthy.

诪砖讛 讚讻转讬讘 诇讗 讞诪讜专 讗讞讚 诪讛诐 谞砖讗转讬 讗讬 讘诇讗 讗讙专讗 诇讗驻讜拽讬 诪讗谉 讚砖拽诇 讘诇讗 讗讙专讗 讗诇讗 讚讗驻讬诇讜 讘讗讙专讗 讚讬诇诪讗 诪砖讜诐 讚注谞讬 讛讜讛 讗诇讗 诪谉 驻住诇 诇讱 驻住讜诇转谉 讬讛讗 砖诇讱

Moses was wealthy, as it is written: 鈥淚 have not taken one donkey from them鈥 (Numbers 16:15). The Gemara analyzes the statement of Moses. If he said that he did not take a donkey without payment, was his intent to exclude himself from the category of one who takes items that belong to others without paying? That is obvious, as one who does so is a thief. Rather, he said that even with payment he did not take a donkey. Apparently, he was wealthy and did not need to purchase anything. The Gemara rejects this proof. Perhaps, on the contrary, he did not purchase a donkey because he was poor and could not afford it. Rather, it is derived from the verse written with regard to the Tablets of the Covenant: 鈥淗ew for you鈥 (Exodus 34:1), which indicates that their waste shall be yours.

砖诪讜讗诇 讚讻转讬讘 讛谞谞讬 注谞讜 讘讬 谞讙讚 讛壮 讜谞讙讚 诪砖讬讞讜 讗转 砖讜专 诪讬 诇拽讞转讬 讜讞诪讜专 诪讬 诇拽讞转讬 讗讬 讘讞谞诐 诇讗驻讜拽讬 诪讗谉 讚砖拽诇 讘讞谞诐 讗诇讗 讚讗驻讬诇讜 讘砖讻专 讚诇诪讗 讚注谞讬 讛讜讛 讗诇讗 诪讛讻讗 讜转砖讘转讜 讛专诪转讛 讻讬 砖诐 讘讬转讜 讜讗诪专 专讘讗 讻诇 诪拽讜诐 砖讛诇讱 讘讬转讜 注诪讜

Samuel was wealthy, as it is written: 鈥淗ere I am; witness against me before the Lord, and before His anointed: Whose ox have I taken, or whose donkey have I taken?鈥 (I聽Samuel 12:3). If he is saying that he did not take an ox or a donkey for free, was his intent to exclude himself from the category of one who takes items that belong to others for free? Rather, he is saying that even with payment he did not take a donkey or an ox. Apparently, he was wealthy. The Gemara rejects this proof. Perhaps, on the contrary, the reason he did not purchase the donkeys is due to the fact that he was poor. Rather, the fact that Samuel was wealthy is derived from here, as it is written: 鈥淎nd his return was to Ramah, for there was his house鈥 (I聽Samuel 7:17). And Rava said: Everywhere he went, his home was with him. He was so wealthy that he could afford to hire servants and pack animals to take all his belongings from place to place.

讗诪专 专讘讗 讙讚讜诇 诪讛 砖谞讗诪专 讘砖诪讜讗诇 讬讜转专 诪砖谞讗诪专 讘诪砖讛 讚讗讬诇讜 讘诪砖讛 专讘讬谞讜 讻转讬讘 诇讗 讞诪讜专 讗讞讚 诪讛诐 谞砖讗转讬 讚讗驻讬诇讜 讘砖讻专 讜讗讬诇讜 讙讘讬 砖诪讜讗诇 讗驻讬诇讜 讘专爪讜谉 诇讗 砖讻专讜 讚讻转讬讘 讜讬讗诪专讜 诇讗 注砖拽转谞讜 讜诇讗 专爪讜转谞讜 讜讙讜壮

Rava said: That which is stated with regard to Samuel is greater than that which is stated with regard to Moses, as with regard to Moses our teacher it is written: 鈥淚 have not taken one donkey from them鈥 (Numbers 16:15), meaning that he did not take an item from another against his will even with payment. Whereas with regard to Samuel, even with the consent of the owner, he would not rent an item from him, as it is written: 鈥淎nd they said: You have not defrauded us, nor oppressed us [ratzotanu], neither have you taken anything from any man鈥檚 hand鈥 (I聽Samuel 12:4), even with his consent [ratzon].

注诪讜住 讚讻转讬讘 讜讬注谉 注诪讜住 讜讬讗诪专 讗诇 讗诪爪讬讛 诇讗 谞讘讬讗 讗谞讻讬 讜诇讗 讘谉 谞讘讬讗 讗谞讻讬 讻讬 讘讜拽专 讗谞讻讬 讜讘讜诇住 砖拽诪讬诐 讻讚诪转专讙诐 专讘 讬讜住祝 讗专讬 诪专讬 讙讬转讬 讗谞讗 讜砖拽诪讬谉 诇讬 讘砖驻诇转讗 讜讙讜壮

Amos was wealthy, as it is written: 鈥淭hen answered Amos, and said to Amaziah: I was no prophet, neither was I a prophet鈥檚 son; but I was a herdsman, and a dresser of sycamore-trees鈥 (Amos 7:14). Amos is saying, as Rav Yosef translates: Because I am the owner of flocks and I have sycamores in the lowland, and I do not come to prophesy for financial gain. Apparently, Amos was wealthy.

讬讜谞讛 讚讻转讬讘 讜讬转谉 砖讻专讛 讜讬专讚 讘讛 讜讗诪专 专讘讬 讬讜讞谞谉 砖谞转谉 砖讻专讛 砖诇 住驻讬谞讛 讻讜诇讛 讗诪专 专讘讬 专讜诪谞讜住 砖讻专讛 砖诇 住驻讬谞讛 讛讜讬讗 讗专讘注 讗诇驻讬诐 讚讬谞专讬 讚讛讘讗

Jonah was wealthy, as it is written: 鈥淎nd he went down to Jaffa, and found a ship going to Tarshish, so he paid its cost and went down into it鈥 (Jonah 1:3), and Rabbi Yo岣nan said: He paid the cost of the entire ship. Rabbi Romanus said: The cost for the entire ship was four thousand gold dinars.

讜讗诪专 专讘讬 讬讜讞谞谉 讘转讞诇讛 讛讬讛 诪砖讛 诇诪讚 转讜专讛 讜诪砖讻讞讛 注讚 砖谞讬转谞讛 诇讜 讘诪转谞讛 砖谞讗诪专 讜讬转谉 讗诇 诪砖讛 讻讻诇转讜 诇讚讘专 讗转讜

And Rabbi Yo岣nan said: Initially, Moses would study Torah and forget it, until it was given to him as a gift, as it is stated: 鈥淎nd He gave it to Moses when he concluded speaking with him鈥 (Exodus 31:18). Once the Torah was given him as a gift, it became his and he was able to remember it.

诪转谞讬壮 讜讝谉 讗转 讗砖转讜 讜讗转 讘谞讬讜 讗祝 注诇 驻讬 砖讛讜讗 讞讬讬讘 讘诪讝讜谞讜转谉 讜诇讗 讬讝讜谉 讗转 讘讛诪转讜 讘讬谉 讟诪讗讛 讘讬谉 讟讛讜专讛 专讘讬 讗诇讬注讝专 讗讜诪专 讝谉 讗转 讛讟诪讗讛 讜讗讬谞讜 讝谉 讗转 讛讟讛讜专讛 讗诪专讜 诇讜 诪讛 讘讬谉 讟诪讗讛 诇讟讛讜专讛 讗诪专 诇讛讜 砖讛讟讛讜专讛 谞驻砖讛 诇砖诪讬诐 讜讙讜驻讛 砖诇讜 讜讟诪讗讛

MISHNA: And with regard to one for whom benefit from another is forbidden by vow, that other person may feed his wife and children, although the one who is bound by the vow is obligated in their support and benefits when another supports them. And he may not feed his animal, whether it is a kosher animal or whether it is a non-kosher animal. Rabbi Eliezer says: He may feed the non-kosher animal, and he may not feed the kosher animal. The Rabbis said to him: What is the difference between kosher and non-kosher animals in this respect? Rabbi Eliezer said to them: The kosher animal鈥檚 being belongs to Heaven, and the animal鈥檚 body is the property of its owner, as he can eat it. Therefore, the owner benefits directly when another feeds his animal. And a non-kosher animal,

谞驻砖讛 讜讙讜驻讛 诇砖诪讬诐 讗诪专讜 诇讜 讗祝 讛讟诪讗讛 谞驻砖讛 诇砖诪讬诐 讜讙讜驻讛 砖诇讜 砖讗诐 讬专爪讛 讛专讬 讛讜讗 诪讜讻专讛 诇讙讜讬诐 讗讜 诪讗讻讬诇讛 诇讻诇讘讬诐

both its being and its body belong to Heaven, as it is prohibited for its owner to eat its meat. The Rabbis said to him: The non-kosher animal too, its being belongs to Heaven, and its body is the property of its owner, because if the owner chooses, he sells it to gentiles or feeds it to dogs.

讙诪壮 讗诪专 专讘 讬爪讞拽 讘专 讞谞谞讬讛 讗诪专 专讘 讛讜谞讗 讛诪讜讚专 讛谞讗讛 诪讞讘讬专讜 诪讜转专 诇讛砖讬讗 诇讜 讘转讜 讛讜讬 讘讛 专讘讬 讝讬专讗 讘诪讗讬 注住拽讬谞谉 讗讬诇讬诪讗 讘砖谞讻住讬 讗讘讬 讻诇讛 讗住讜专讬谉 注诇 讛讞转谉 讛专讬 诪讜住专 诇讜 砖驻讞讛 诇砖诪砖讜

GEMARA: Rav Yitz岣k bar 岣nanya said that Rav Huna said: In the case of one for whom benefit from another is forbidden by vow, he is permitted to marry his daughter to him. Rabbi Zeira discussed it: With what case are we dealing? If we say that it is a case where the property of the father of the bride is forbidden to the groom, this cannot be, as when one marries his daughter to the groom, he provides him a maidservant to serve him and thereby benefits him.

讗诇讗 讘谞讻住讬 讞转谉 讗住讜专讬谉 注诇 讗讘讬 讻诇讛 讙讚讜诇讛 诪讝讜 讗诪专讜 讝谉 讗转 讗砖转讜 讜讗转 讘谞讬讜 讜讗祝 注诇 驻讬 砖讛讜讗 讞讬讬讘 讘诪讝讜谞讜转谉 讜讗转 讗诪专转 诪讜转专 诇讛砖讬讗 诇讜 讘转讜

Rather, it is a case where the property of the groom is forbidden to the father of the bride, and although the groom supports the bride, her father is not considered to have benefited from the property of the groom. However, it cannot be this case either, as the Sages stated a halakha with a greater novel element than that in the mishna itself: And with regard to one for whom benefit from another is forbidden by vow, that other person may feed his wife and children, although the one who is bound by the vow is obligated in their support. And you say that it is permitted to marry his daughter to him? Isn鈥檛 that obvious?

诇注讜诇诐 讘砖谞讻住讬 讗讘讬 讻诇讛 讗住讜专讬谉 注诇 讛讞转谉 讜讘讘转讜 讘讜讙专转 讜诪讚注转讛

The Gemara answers: Actually, it is a case where the property of the father of the bride is forbidden to the groom, and where his daughter is a grown woman, and where her father may marry her to another only with her consent. Therefore, it is not from her father that the groom is deriving benefit.

转谞讬讗 谞诪讬 讛讻讬 讛诪讜讚专 讛谞讗讛 诪讞讘讬专讜 讗住讜专 诇讛砖讬讗 诇讜 讘转讜 讗讘诇 诪砖讬讗讜 讘转讜 讘讜讙专转 讜诪讚注转讛

The Gemara comments: That is also taught in a baraita. In the case of one for whom benefit from another is forbidden by vow, it is prohibited for that other person to marry his daughter to him. However, he may marry off his daughter, who is a grown woman, to that other person with her consent.

讗诪专 专讘讬 讬注拽讘 讛诪讚讬专 讘谞讜 诇转诇诪讜讚 转讜专讛 诪讜转专 诇诪诇讗讜转 诇讜 讞讘讬转 砖诇 诪讬诐 讜诇讛讚诇讬拽 诇讜 讗转 讛谞专 专讘讬 讬爪讞拽 讗诪专 诇爪诇讜转 诇讜 讚讙 拽讟谉 讗诪专 专讘讬 讬专诪讬讛 讗诪专 专讘讬 讬讜讞谞谉 讛诪讜讚专 讛谞讗讛 诪讞讘讬专讜 诪讜转专 诇讛砖拽讜转讜 讻讜住 砖诇 砖诇讜诐 诪讗讬 谞讬讛讜 讛讻讗 转专讙讬诪讜 讻讜住 砖诇 讘讬转 讛讗讘诇 讘诪注专讘讗 讗诪专讬 讻讜住 砖诇 讘讬转 讛诪专讞抓

Similarly, Rabbi Ya鈥檃kov said: If one vows that benefit from him is forbidden to his son, in order to induce him to engage in Torah study, the one who took the vow may nevertheless perform actions that provide his son with minor benefit. It is permitted for him to fill a barrel of water for his son and to kindle a lamp for him. Rabbi Yitz岣k said: It is permitted for him to roast a small fish for him. Rabbi Yirmeya said that Rabbi Yo岣nan said: In the case of one for whom benefit from another is forbidden by vow it is permitted for the other to give him a cup of peace to drink. The Gemara asks: What is this cup of peace? Here, in Babylonia, the Sages interpreted this term as referring to a cup of wine given to mourners to drink at the meal of comfort in the house of mourning. In the West, Eretz Yisrael, the Sages said that it is the cup of wine that one drinks upon leaving the bathhouse.

讜诇讗 讬讝讜谉 讗转 讘讛诪转讜 讘讬谉 讻讜壮 转谞讬讗 讬讛讜砖注 讗讬砖 注讜讝讗 讗讜诪专 讝谉 注讘讚讬讜 讜砖驻讞讜转讬讜 讛讻谞注谞讬诐 讜诇讗 讬讝讜谉 讗转 讘讛诪转讜 讘讬谉 讟诪讗讛 讘讬谉 讟讛讜专讛 诪讗讬 讟注诪讗 注讘讚讬讜 讜砖驻讞讜转讬讜 讛讻谞注谞讬诐 诇诪谞讞专讜转讗 注讘讬讚谉 讘讛诪讛 诇驻讟讜诪讗 注讘讬讚讗

搂 We learned in the mishna: And he may not feed the animal of one for whom benefit from him is forbidden, whether it is a kosher animal or whether it is a non-kosher animal. It is taught in a baraita that Yehoshua of Uzza says: One who vows that benefit from him is forbidden to another may feed the other person鈥檚 Canaanite slaves and maidservants; however, he may not feed his animal, whether it is a non-kosher animal or whether it is a kosher animal. The Gemara asks: What is the reason for the distinction? The Gemara explains: His Canaanite slaves and maidservants are designated for labor, whereas an animal is designated for fattening. The one bound by the vow derives benefit from the other person feeding the kosher animal when he eats it and derives benefit from the other person feeding the non-kosher animal when he sells it to a gentile.

诪转谞讬壮 讛诪讜讚专 讛谞讗讛 诪讞讘讬专讜 讜谞讻谞住 诇讘拽专讜 注讜诪讚 讗讘诇 诇讗 讬讜砖讘 讜诪专驻讗讜 专驻讜讗转 谞驻砖 讗讘诇 诇讗 专驻讜讗转 诪诪讜谉

MISHNA: In the case of one for whom benefit from another is forbidden by vow and he enters his house to visit him, he stands there but does not sit. And that other person heals him with a cure of the nefesh but not a cure of mamon.

  • This month's learning is sponsored by the Hadran Women of Silver Spring in memory of Nicki Toys, Nechama bat Shmuel Tzadok.

  • Masechet Nedarim is sponsored by Aviva and Benny Adler in honor of our mother Lorraine Kahane and in loving memory of our parents Joseph Kahane z"l, Miriam and Ari Adler z"l.

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

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Nedarim 38

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Nedarim 38

讝讗转 讚讛诪爪讜讛 讬讚专讱 讚讛讚专讱 讞诪砖 讚驻讗转 谞讙讘 讗诐 讚讻讬 讙讗诇 讛诇讬谉 讻转讘谉 讜诇讗 拽专讬讬谉

The same is true for 鈥渢his鈥 that is in the verse 鈥渁nd this is the mitzva鈥 (Deuteronomy 6:1); and for 鈥渂end鈥 that is in the verse 鈥渓et the archer bend his bow鈥 (Jeremiah 51:3); and for 鈥渇ive鈥 that is in the verse 鈥渁nd the south side four thousand and five hundred鈥 (Ezekiel 48:16); and for 鈥渋f鈥 that is in the verse 鈥渢hat if I am a near kinsman鈥 (Ruth 3:12). All these are written but not read.

讗诪专 专讘 讗讞讗 讘专 讗讚讗 讘诪注专讘讗 驻住拽讬谉 诇讛讚讬谉 驻住讜拽讗 诇转诇转讗 驻住讜拽讬谉 讜讬讗诪专 讛壮 讗诇 诪砖讛 讛谞讛 讗谞讻讬 讘讗 讗诇讬讱 讘注讘 讛注谞谉

Rav A岣 bar Adda said: In the West, Eretz Yisrael, they divide this verse into three verses: 鈥淎nd the Lord said to Moses, behold I come to you in a thick cloud, that the people may hear as I speak with you, and may also believe in you forever; and Moses told the words of the people unto the Lord鈥 (Exodus 19:9).

讗诪专 专讘讬 讞诪讗 讘专讘讬 讞谞讬谞讗 诇讗 讛注砖讬专 诪砖讛 讗诇讗 诪驻住讜诇转谉 砖诇 诇讜讞讜转 砖谞讗诪专 驻住诇 诇讱 砖谞讬 诇讞转 讗讘谞讬诐 讻专讗砖谞讬诐 驻住讜诇转谉 砖诇讱 讬讛讗

Rabbi 岣ma, son of Rabbi 岣nina, said: Moses became wealthy only from the waste remaining from hewing the Tablets of the Covenant, as it is stated: 鈥淗ew for you two tablets of stone like the first鈥 (Exodus 34:1). 鈥淗ew for you鈥 means that their waste shall be yours. As the tablets were crafted from valuable gems, their remnants were similarly valuable.

讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 诇讗 谞讬转谞讛 转讜专讛 讗诇讗 诇诪砖讛 讜诇讝专注讜 砖谞讗诪专 讻转讘 诇讱 驻住诇 诇讱 诪讛 驻住讜诇转谉 砖诇讱 讗祝 讻转讘谉 砖诇讱 诪砖讛 谞讛讙 讘讛 讟讜讘转 注讬谉 讜谞转谞讛 诇讬砖专讗诇 讜注诇讬讜 讛讻转讜讘 讗讜诪专 讟讜讘 注讬谉 讛讜讗 讬讘专讱 讜讙讜壮

Rabbi Yosei, son of Rabbi 岣nina, said: The Torah was given initially only to Moses and his descendants, as it is stated: 鈥淲rite for you鈥 (Exodus 34:27), and it is also stated: 鈥淗ew for you鈥 (Exodus 34:1), meaning: Just as their waste is yours, so too their writing is yours. However, Moses treated the Torah with generosity and gave it to the Jewish people. And about him, the verse says: 鈥淗e that has a bountiful eye shall be blessed, as he gives of his bread to the poor鈥 (Proverbs 22:9).

诪转讬讘 专讘 讞住讚讗 讜讗转讬 爪讜讛 讛壮 讘注转 讛讛讬讗 诇诇诪讚 讗转讻诐 讜讗讜转讬 爪讜讛 讜讗谞讬 诇讻诐 专讗讛 诇诪讚转讬 讗转讻诐 讞拽讬诐 讜诪砖驻讟讬诐 讻讗砖专 爪讜谞讬 讛壮 讗诇讛讬 讗讜转讬 爪讜讛 讜讗谞讬 诇讻诐

Rav 岣sda raised an objection from the verse that states: 鈥淎nd the Lord commanded me at that time to teach you statutes and laws鈥 (Deuteronomy 4:14). This indicates that Moses was commanded to teach Torah to the Jewish people from the outset. The Gemara answers: The verse means: And the Lord commanded the Torah to me, Moses, and I, on my own initiative, decided to teach you its statutes and laws. The Gemara cites an additional verse proving that God commanded to teach the Jewish people from the outset: 鈥淏ehold, I have taught you statutes and laws, as the Lord my God commanded me鈥 (Deuteronomy 4:5). The Gemara answers: The Lord commanded the Torah to me, Moses, and I decided to teach you statutes and laws.

讜注转讛 讻转讘讜 诇讻诐 讗转 讛砖讬专讛 讛讝讗转 讛砖讬专讛 诇讞讜讚讛 诇诪注谉 转讛讬讛 诇讬 讛砖讬专讛 讛讝讗转 诇注讚 讘讘谞讬 讬砖专讗诇 讗诇讗 驻讬诇驻讜诇讗 讘注诇诪讗

The Gemara cites an additional verse: 鈥淣ow therefore write this song for you, and teach it the children of Israel鈥 (Deuteronomy 31:19). Apparently, Moses was commanded to teach the Torah to the Jewish people. The Gemara answers: The verse is referring to the song of Ha鈥檃zinu (Deuteronomy 31) alone and not to the rest of the Torah. The Gemara asks: But the continuation of that cited verse: 鈥淭hat this song may be a witness for Me among the children of Israel鈥 (Deuteronomy 31:19), indicates that the reference is to the entire Torah, in which the mitzvot are written. Rather, the Torah was given from the outset to all of the Jewish people, and when Rabbi Yosei, son of Rabbi 岣nina, said that the Torah was given exclusively to Moses, he was referring merely to the profound analysis of the Torah. Moses opted to teach it to the people on his own initiative.

讗诪专 专讘讬 讬讜讞谞谉 讗讬谉 讛拽讚讜砖 讘专讜讱 讛讜讗 诪砖专讛 砖讻讬谞转讜 讗诇讗 注诇 讙讘讜专 讜注砖讬专 讜讞讻诐 讜注谞讬讜 讜讻讜诇谉 诪诪砖讛 讙讘讜专 讚讻转讬讘 讜讬驻专砖 讗转 讛讗讛诇 注诇 讛诪砖讻谉 讜讗诪专 诪专 诪砖讛 专讘讬谞讜 驻专住讜 讜讻转讬讘 注砖专 讗诪讜转 讗专讱 讛拽专砖 讜讙讜壮 讗讬诪讗 讚讗专讬讱 讜拽讟讬谉

Rabbi Yo岣nan said: The Holy One, Blessed be He, rests His Divine Presence only upon one who is mighty, and wealthy, and wise, and humble. And all of these qualities are derived from Moses. He was mighty, as it is written: 鈥淎nd he spread the tent over the Tabernacle鈥 (Exodus 40:19), and the Master said: Moses, our teacher, spread it himself. And it is written: 鈥淭en cubits shall be the length of a board, and a cubit and a half the breadth of each board鈥 (Exodus 26:16). Moses was tall and strong enough to spread the tent over the boards alone. The Gemara asks: Say that he was tall and thin, and the fact that he was mighty cannot be derived.

讗诇讗 诪谉 讛讚讬谉 拽专讗 讚讻转讬讘 讜讗转驻砖 讘砖谞讬 讛诇讞转 讜讗砖诇讻诐 诪注诇 砖转讬 讬讚讬 讜讗砖讘专诐 讜转谞讬讗 讛诇讜讞讜转 讗专讻谉 砖砖讛 讜专讞讘谉 砖砖讛 讜注讘讬讬谉 砖诇砖讛

Rather, the fact that Moses was mighty is derived from this verse, as it is written: 鈥淎nd I took hold of the two tablets, and cast them out of my two hands, and broke them before your eyes鈥 (Deuteronomy 9:17), and it is taught in a baraita: The tablets, their length was six handbreadths, and their width was six handbreadths, and their thickness was three handbreadths. If Moses was capable of lifting and casting a burden that heavy, apparently he was mighty.

注砖讬专 驻住诇 诇讱 驻住讜诇转谉 砖诇讱 讬讛讗 讞讻诐 专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讞诪砖讬诐 砖注专讬 讘讬谞讛 谞讘专讗讜 讘注讜诇诐 讜讻讜诇诐 谞转谞讜 诇诪砖讛 讞住专 讗讞转 砖谞讗诪专 讜转讞住专讛讜 诪注讟 诪讗诇讛讬诐 注谞讬讜 讚讻转讬讘 讜讛讗讬砖 诪砖讛 注谞讜 诪讗讚

Moses was wealthy, as it is written: 鈥淗ew for you鈥 (Exodus 34:1), from which it was derived: The waste of the Tablets of the Covenant shall be yours, and that waste consisted of precious stones. That Moses was wise is derived from the statement of Rav and Shmuel, who both say: Fifty measures of understanding were created in the world, and all were given to Moses except one, as it is stated: 鈥淵et you have deprived him of little, of God鈥 (Psalms 8:6). He lacked only complete knowledge of God. Moses was humble, as it is written: 鈥淣ow the man Moses was very humble鈥 (Numbers 12:3).

讗诪专 专讘讬 讬讜讞谞谉 讻诇 讛谞讘讬讗讬诐 注砖讬专讬诐 讛讬讜 诪谞诇谉 诪诪砖讛 讜诪砖诪讜讗诇 诪注诪讜住 讜诪讬讜谞讛

Rabbi Yo岣nan said: All the prophets were wealthy. From where do we derive this? It is derived from Moses, and from Samuel, and from Amos, and from Jonah, who were all wealthy.

诪砖讛 讚讻转讬讘 诇讗 讞诪讜专 讗讞讚 诪讛诐 谞砖讗转讬 讗讬 讘诇讗 讗讙专讗 诇讗驻讜拽讬 诪讗谉 讚砖拽诇 讘诇讗 讗讙专讗 讗诇讗 讚讗驻讬诇讜 讘讗讙专讗 讚讬诇诪讗 诪砖讜诐 讚注谞讬 讛讜讛 讗诇讗 诪谉 驻住诇 诇讱 驻住讜诇转谉 讬讛讗 砖诇讱

Moses was wealthy, as it is written: 鈥淚 have not taken one donkey from them鈥 (Numbers 16:15). The Gemara analyzes the statement of Moses. If he said that he did not take a donkey without payment, was his intent to exclude himself from the category of one who takes items that belong to others without paying? That is obvious, as one who does so is a thief. Rather, he said that even with payment he did not take a donkey. Apparently, he was wealthy and did not need to purchase anything. The Gemara rejects this proof. Perhaps, on the contrary, he did not purchase a donkey because he was poor and could not afford it. Rather, it is derived from the verse written with regard to the Tablets of the Covenant: 鈥淗ew for you鈥 (Exodus 34:1), which indicates that their waste shall be yours.

砖诪讜讗诇 讚讻转讬讘 讛谞谞讬 注谞讜 讘讬 谞讙讚 讛壮 讜谞讙讚 诪砖讬讞讜 讗转 砖讜专 诪讬 诇拽讞转讬 讜讞诪讜专 诪讬 诇拽讞转讬 讗讬 讘讞谞诐 诇讗驻讜拽讬 诪讗谉 讚砖拽诇 讘讞谞诐 讗诇讗 讚讗驻讬诇讜 讘砖讻专 讚诇诪讗 讚注谞讬 讛讜讛 讗诇讗 诪讛讻讗 讜转砖讘转讜 讛专诪转讛 讻讬 砖诐 讘讬转讜 讜讗诪专 专讘讗 讻诇 诪拽讜诐 砖讛诇讱 讘讬转讜 注诪讜

Samuel was wealthy, as it is written: 鈥淗ere I am; witness against me before the Lord, and before His anointed: Whose ox have I taken, or whose donkey have I taken?鈥 (I聽Samuel 12:3). If he is saying that he did not take an ox or a donkey for free, was his intent to exclude himself from the category of one who takes items that belong to others for free? Rather, he is saying that even with payment he did not take a donkey or an ox. Apparently, he was wealthy. The Gemara rejects this proof. Perhaps, on the contrary, the reason he did not purchase the donkeys is due to the fact that he was poor. Rather, the fact that Samuel was wealthy is derived from here, as it is written: 鈥淎nd his return was to Ramah, for there was his house鈥 (I聽Samuel 7:17). And Rava said: Everywhere he went, his home was with him. He was so wealthy that he could afford to hire servants and pack animals to take all his belongings from place to place.

讗诪专 专讘讗 讙讚讜诇 诪讛 砖谞讗诪专 讘砖诪讜讗诇 讬讜转专 诪砖谞讗诪专 讘诪砖讛 讚讗讬诇讜 讘诪砖讛 专讘讬谞讜 讻转讬讘 诇讗 讞诪讜专 讗讞讚 诪讛诐 谞砖讗转讬 讚讗驻讬诇讜 讘砖讻专 讜讗讬诇讜 讙讘讬 砖诪讜讗诇 讗驻讬诇讜 讘专爪讜谉 诇讗 砖讻专讜 讚讻转讬讘 讜讬讗诪专讜 诇讗 注砖拽转谞讜 讜诇讗 专爪讜转谞讜 讜讙讜壮

Rava said: That which is stated with regard to Samuel is greater than that which is stated with regard to Moses, as with regard to Moses our teacher it is written: 鈥淚 have not taken one donkey from them鈥 (Numbers 16:15), meaning that he did not take an item from another against his will even with payment. Whereas with regard to Samuel, even with the consent of the owner, he would not rent an item from him, as it is written: 鈥淎nd they said: You have not defrauded us, nor oppressed us [ratzotanu], neither have you taken anything from any man鈥檚 hand鈥 (I聽Samuel 12:4), even with his consent [ratzon].

注诪讜住 讚讻转讬讘 讜讬注谉 注诪讜住 讜讬讗诪专 讗诇 讗诪爪讬讛 诇讗 谞讘讬讗 讗谞讻讬 讜诇讗 讘谉 谞讘讬讗 讗谞讻讬 讻讬 讘讜拽专 讗谞讻讬 讜讘讜诇住 砖拽诪讬诐 讻讚诪转专讙诐 专讘 讬讜住祝 讗专讬 诪专讬 讙讬转讬 讗谞讗 讜砖拽诪讬谉 诇讬 讘砖驻诇转讗 讜讙讜壮

Amos was wealthy, as it is written: 鈥淭hen answered Amos, and said to Amaziah: I was no prophet, neither was I a prophet鈥檚 son; but I was a herdsman, and a dresser of sycamore-trees鈥 (Amos 7:14). Amos is saying, as Rav Yosef translates: Because I am the owner of flocks and I have sycamores in the lowland, and I do not come to prophesy for financial gain. Apparently, Amos was wealthy.

讬讜谞讛 讚讻转讬讘 讜讬转谉 砖讻专讛 讜讬专讚 讘讛 讜讗诪专 专讘讬 讬讜讞谞谉 砖谞转谉 砖讻专讛 砖诇 住驻讬谞讛 讻讜诇讛 讗诪专 专讘讬 专讜诪谞讜住 砖讻专讛 砖诇 住驻讬谞讛 讛讜讬讗 讗专讘注 讗诇驻讬诐 讚讬谞专讬 讚讛讘讗

Jonah was wealthy, as it is written: 鈥淎nd he went down to Jaffa, and found a ship going to Tarshish, so he paid its cost and went down into it鈥 (Jonah 1:3), and Rabbi Yo岣nan said: He paid the cost of the entire ship. Rabbi Romanus said: The cost for the entire ship was four thousand gold dinars.

讜讗诪专 专讘讬 讬讜讞谞谉 讘转讞诇讛 讛讬讛 诪砖讛 诇诪讚 转讜专讛 讜诪砖讻讞讛 注讚 砖谞讬转谞讛 诇讜 讘诪转谞讛 砖谞讗诪专 讜讬转谉 讗诇 诪砖讛 讻讻诇转讜 诇讚讘专 讗转讜

And Rabbi Yo岣nan said: Initially, Moses would study Torah and forget it, until it was given to him as a gift, as it is stated: 鈥淎nd He gave it to Moses when he concluded speaking with him鈥 (Exodus 31:18). Once the Torah was given him as a gift, it became his and he was able to remember it.

诪转谞讬壮 讜讝谉 讗转 讗砖转讜 讜讗转 讘谞讬讜 讗祝 注诇 驻讬 砖讛讜讗 讞讬讬讘 讘诪讝讜谞讜转谉 讜诇讗 讬讝讜谉 讗转 讘讛诪转讜 讘讬谉 讟诪讗讛 讘讬谉 讟讛讜专讛 专讘讬 讗诇讬注讝专 讗讜诪专 讝谉 讗转 讛讟诪讗讛 讜讗讬谞讜 讝谉 讗转 讛讟讛讜专讛 讗诪专讜 诇讜 诪讛 讘讬谉 讟诪讗讛 诇讟讛讜专讛 讗诪专 诇讛讜 砖讛讟讛讜专讛 谞驻砖讛 诇砖诪讬诐 讜讙讜驻讛 砖诇讜 讜讟诪讗讛

MISHNA: And with regard to one for whom benefit from another is forbidden by vow, that other person may feed his wife and children, although the one who is bound by the vow is obligated in their support and benefits when another supports them. And he may not feed his animal, whether it is a kosher animal or whether it is a non-kosher animal. Rabbi Eliezer says: He may feed the non-kosher animal, and he may not feed the kosher animal. The Rabbis said to him: What is the difference between kosher and non-kosher animals in this respect? Rabbi Eliezer said to them: The kosher animal鈥檚 being belongs to Heaven, and the animal鈥檚 body is the property of its owner, as he can eat it. Therefore, the owner benefits directly when another feeds his animal. And a non-kosher animal,

谞驻砖讛 讜讙讜驻讛 诇砖诪讬诐 讗诪专讜 诇讜 讗祝 讛讟诪讗讛 谞驻砖讛 诇砖诪讬诐 讜讙讜驻讛 砖诇讜 砖讗诐 讬专爪讛 讛专讬 讛讜讗 诪讜讻专讛 诇讙讜讬诐 讗讜 诪讗讻讬诇讛 诇讻诇讘讬诐

both its being and its body belong to Heaven, as it is prohibited for its owner to eat its meat. The Rabbis said to him: The non-kosher animal too, its being belongs to Heaven, and its body is the property of its owner, because if the owner chooses, he sells it to gentiles or feeds it to dogs.

讙诪壮 讗诪专 专讘 讬爪讞拽 讘专 讞谞谞讬讛 讗诪专 专讘 讛讜谞讗 讛诪讜讚专 讛谞讗讛 诪讞讘讬专讜 诪讜转专 诇讛砖讬讗 诇讜 讘转讜 讛讜讬 讘讛 专讘讬 讝讬专讗 讘诪讗讬 注住拽讬谞谉 讗讬诇讬诪讗 讘砖谞讻住讬 讗讘讬 讻诇讛 讗住讜专讬谉 注诇 讛讞转谉 讛专讬 诪讜住专 诇讜 砖驻讞讛 诇砖诪砖讜

GEMARA: Rav Yitz岣k bar 岣nanya said that Rav Huna said: In the case of one for whom benefit from another is forbidden by vow, he is permitted to marry his daughter to him. Rabbi Zeira discussed it: With what case are we dealing? If we say that it is a case where the property of the father of the bride is forbidden to the groom, this cannot be, as when one marries his daughter to the groom, he provides him a maidservant to serve him and thereby benefits him.

讗诇讗 讘谞讻住讬 讞转谉 讗住讜专讬谉 注诇 讗讘讬 讻诇讛 讙讚讜诇讛 诪讝讜 讗诪专讜 讝谉 讗转 讗砖转讜 讜讗转 讘谞讬讜 讜讗祝 注诇 驻讬 砖讛讜讗 讞讬讬讘 讘诪讝讜谞讜转谉 讜讗转 讗诪专转 诪讜转专 诇讛砖讬讗 诇讜 讘转讜

Rather, it is a case where the property of the groom is forbidden to the father of the bride, and although the groom supports the bride, her father is not considered to have benefited from the property of the groom. However, it cannot be this case either, as the Sages stated a halakha with a greater novel element than that in the mishna itself: And with regard to one for whom benefit from another is forbidden by vow, that other person may feed his wife and children, although the one who is bound by the vow is obligated in their support. And you say that it is permitted to marry his daughter to him? Isn鈥檛 that obvious?

诇注讜诇诐 讘砖谞讻住讬 讗讘讬 讻诇讛 讗住讜专讬谉 注诇 讛讞转谉 讜讘讘转讜 讘讜讙专转 讜诪讚注转讛

The Gemara answers: Actually, it is a case where the property of the father of the bride is forbidden to the groom, and where his daughter is a grown woman, and where her father may marry her to another only with her consent. Therefore, it is not from her father that the groom is deriving benefit.

转谞讬讗 谞诪讬 讛讻讬 讛诪讜讚专 讛谞讗讛 诪讞讘讬专讜 讗住讜专 诇讛砖讬讗 诇讜 讘转讜 讗讘诇 诪砖讬讗讜 讘转讜 讘讜讙专转 讜诪讚注转讛

The Gemara comments: That is also taught in a baraita. In the case of one for whom benefit from another is forbidden by vow, it is prohibited for that other person to marry his daughter to him. However, he may marry off his daughter, who is a grown woman, to that other person with her consent.

讗诪专 专讘讬 讬注拽讘 讛诪讚讬专 讘谞讜 诇转诇诪讜讚 转讜专讛 诪讜转专 诇诪诇讗讜转 诇讜 讞讘讬转 砖诇 诪讬诐 讜诇讛讚诇讬拽 诇讜 讗转 讛谞专 专讘讬 讬爪讞拽 讗诪专 诇爪诇讜转 诇讜 讚讙 拽讟谉 讗诪专 专讘讬 讬专诪讬讛 讗诪专 专讘讬 讬讜讞谞谉 讛诪讜讚专 讛谞讗讛 诪讞讘讬专讜 诪讜转专 诇讛砖拽讜转讜 讻讜住 砖诇 砖诇讜诐 诪讗讬 谞讬讛讜 讛讻讗 转专讙讬诪讜 讻讜住 砖诇 讘讬转 讛讗讘诇 讘诪注专讘讗 讗诪专讬 讻讜住 砖诇 讘讬转 讛诪专讞抓

Similarly, Rabbi Ya鈥檃kov said: If one vows that benefit from him is forbidden to his son, in order to induce him to engage in Torah study, the one who took the vow may nevertheless perform actions that provide his son with minor benefit. It is permitted for him to fill a barrel of water for his son and to kindle a lamp for him. Rabbi Yitz岣k said: It is permitted for him to roast a small fish for him. Rabbi Yirmeya said that Rabbi Yo岣nan said: In the case of one for whom benefit from another is forbidden by vow it is permitted for the other to give him a cup of peace to drink. The Gemara asks: What is this cup of peace? Here, in Babylonia, the Sages interpreted this term as referring to a cup of wine given to mourners to drink at the meal of comfort in the house of mourning. In the West, Eretz Yisrael, the Sages said that it is the cup of wine that one drinks upon leaving the bathhouse.

讜诇讗 讬讝讜谉 讗转 讘讛诪转讜 讘讬谉 讻讜壮 转谞讬讗 讬讛讜砖注 讗讬砖 注讜讝讗 讗讜诪专 讝谉 注讘讚讬讜 讜砖驻讞讜转讬讜 讛讻谞注谞讬诐 讜诇讗 讬讝讜谉 讗转 讘讛诪转讜 讘讬谉 讟诪讗讛 讘讬谉 讟讛讜专讛 诪讗讬 讟注诪讗 注讘讚讬讜 讜砖驻讞讜转讬讜 讛讻谞注谞讬诐 诇诪谞讞专讜转讗 注讘讬讚谉 讘讛诪讛 诇驻讟讜诪讗 注讘讬讚讗

搂 We learned in the mishna: And he may not feed the animal of one for whom benefit from him is forbidden, whether it is a kosher animal or whether it is a non-kosher animal. It is taught in a baraita that Yehoshua of Uzza says: One who vows that benefit from him is forbidden to another may feed the other person鈥檚 Canaanite slaves and maidservants; however, he may not feed his animal, whether it is a non-kosher animal or whether it is a kosher animal. The Gemara asks: What is the reason for the distinction? The Gemara explains: His Canaanite slaves and maidservants are designated for labor, whereas an animal is designated for fattening. The one bound by the vow derives benefit from the other person feeding the kosher animal when he eats it and derives benefit from the other person feeding the non-kosher animal when he sells it to a gentile.

诪转谞讬壮 讛诪讜讚专 讛谞讗讛 诪讞讘讬专讜 讜谞讻谞住 诇讘拽专讜 注讜诪讚 讗讘诇 诇讗 讬讜砖讘 讜诪专驻讗讜 专驻讜讗转 谞驻砖 讗讘诇 诇讗 专驻讜讗转 诪诪讜谉

MISHNA: In the case of one for whom benefit from another is forbidden by vow and he enters his house to visit him, he stands there but does not sit. And that other person heals him with a cure of the nefesh but not a cure of mamon.

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