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Today's Daf Yomi

December 5, 2022 | ื™ืดื ื‘ื›ืกืœื• ืชืฉืคืดื’

  • 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 monthโ€™s 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 41

Today’s daf is sponsored by David and Mitzi Geffen in loving memory of Mitzi’s brother, Jerry Lock of Efrat, who passed away three years ago. “He was the first in the family to make Aliyah to Israel and was a loving husband, father, grandfather, uncle and brother who is sorely missed.”
Todayโ€™s daf is sponsored by Rhona Fink in honor of the birth of her granddaughter Leora Galit on the 19th of Cheshvan. โ€œMay she grow to be like a Lior, a light unto others, and like a Galit, a wave, adaptable, powerful and flexible.”
The rabbis deliberate: What are the signs of punishment from God, as described in the Torah that the nation will be “in want of things” – what things are being referred to in that verse? Other verses are brought to teach that before a person heals, one is pardoned from all their sins. Another verse explains that the person returns to a state of youth. Another verse teaches that a sick person forgets the Torah they learned – this is proven from Rav Yosef who got sick and forgot a lot of the Torah he learned and taught and is reminded by Abaye on many occasions of the Torah that he taught Abaye before he fell ill. A similar story is told of Rabbi Yehuda HaNasi and Rabbi Chiya. When someone’s time has come to pass, God’s messenger can appear in any shape or form. The Gemara brings a few stories to illustrate this point. Shmuel said that one should only visit a sick person when they have a fever. What diseases is he excluding from visits and why? What foods are good for a sick person to eat? The Mishna had stated that one could heal another, even if they were forbidden to benefit from them, healing of the soul, but not healing of property. What does that mean? Can one sleep in the same bed, share the same table or eat from the same dish with someone that they are vowed to not benefit from? On what does it depend? Can they work in the same furrow?

ื•ืฉื˜ื™ื— ื‘ื—ืกืจ ื›ืœ ืืžืจ ืจื‘ื™ ืืžื™ ืืžืจ ืจื‘ ื‘ืœื ื ืจ ื•ื‘ืœื ืฉืœื—ืŸ ืจื‘ ื—ืกื“ื ืืžืจ ื‘ืœื ืืฉื” ืจื‘ ืฉืฉืช ืืžืจ ื‘ืœื ืฉืžืฉ ืจื‘ ื ื—ืžืŸ ืืžืจ ื‘ืœื ื“ืขื” ืชื ื ื‘ืœื ืžืœื— ื•ื‘ืœื ืจื‘ื‘

and a rug, as an exile needs those items and they are portable. The Sages interpreted the following verse describing the exile experience: โ€œTherefore shall you serve your enemy whom the Lord shall send against you, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon your neck, until he has destroyed youโ€ (Deuteronomy 28:48). Rabbi Ami said that Rav said: โ€œIn want of all thingsโ€ means without a lamp and without a table to eat upon. Rav แธคisda said: Without a wife. Rav Sheshet said: Without an attendant to aid him. Rav Naแธฅman said: Without intelligence. One of the Sages teaches in a baraita: Without salt and without fat [revav] in which to dip his bread.

ืืžืจ ืื‘ื™ื™ ื ืงื˜ื™ื ืŸ ืื™ืŸ ืขื ื™ ืืœื ื‘ื“ืขื” ื‘ืžืขืจื‘ื ืืžืจื™ ื“ื“ื ื‘ื™ื” ื›ื•ืœื ื‘ื™ื” ื“ืœื ื“ื ื‘ื™ื” ืžื” ื‘ื™ื” ื“ื ืงื ื™ ืžื” ื—ืกืจ ื“ื ืœื ืงื ื™ ืžื” ืงื ื™

Abaye said that we have a tradition: A poor person is only one lacking in intelligence, in agreement with the opinion of Rav Naแธฅman. In the West, Eretz Yisrael, they say: One who has this attribute, intelligence, in him has everything in him. One who does not have this attribute in him, what is in him? If he acquired this, what else is lacking? If he has not acquired this, what has he acquired?

ืืžืจ ืจื‘ื™ ืืœื›ืกื ื“ืจื™ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืื™ืŸ ื”ื—ื•ืœื” ืขื•ืžื“ ืžื—ืœื™ื• ืขื“ ืฉืžื•ื—ืœื™ืŸ ืœื• ืขืœ ื›ืœ ืขื•ื ื•ืชื™ื• ืฉื ืืžืจ ื”ืกืœื— ืœื›ืœ ืขื•ื ื›ื™ ื”ืจืคื ืœื›ืœ ืชื—ืœื•ืื™ื›ื™ ืจื‘ ื”ืžื ื•ื ื ืืžืจ ื—ื•ื–ืจ ืœื™ืžื™ ืขืœื•ืžื™ื• ืฉื ืืžืจ ืจื˜ืคืฉ ื‘ืฉืจื• ืžื ืขืจ ื™ืฉื•ื‘ ืœื™ืžื™ ืขืœื•ืžื™ื• ื›ืœ ืžืฉื›ื‘ื• ื”ืคื›ืช ื‘ื—ืœื™ื• ืืžืจ ืจื‘ ื™ื•ืกืฃ ืœื•ืžืจ ื“ืžืฉื›ื— ืชืœืžื•ื“ื•

ยง Rabbi Alexandri said that Rabbi แธคiyya bar Abba said: The sick person recovers from his illness only when the heavenly court forgives him for all his sins, as it is stated: โ€œWho forgives all your iniquity; Who heals all your diseasesโ€ (Psalms 103:3). Rav Hamnuna said: When he recovers, he returns to the days of his youth, as it is stated in a verse with regard to one recovering from illness: โ€œHis flesh is tenderer than a childโ€™s; he returns to the days of his youthโ€ (Job 33:25). Interpreting the verse: โ€œThe Lord will support him upon the bed of suffering; You overturned all his lying down in his illnessโ€ (Psalms 41:4), Rav Yosef said: That is to say that the sick person forgets his studies, as everything that is organized is overturned.

ืจื‘ ื™ื•ืกืฃ ื—ืœืฉ ืื™ืขืงืจ ืœื™ื” ืชืœืžื•ื“ื™ื” ืื”ื“ืจื™ื” ืื‘ื™ื™ ืงืžื™ื” ื”ื™ื™ื ื• ื“ื‘ื›ืœ ื“ื•ื›ืชื ืืžืจื™ื ืŸ ืืžืจ ืจื‘ ื™ื•ืกืฃ ืœื ืฉืžื™ืข ืœื™ ื”ื“ื ืฉืžืขืชื ืืžืจ ืœื™ื” ืื‘ื™ื™ ืืช ืืžืจื™ืชื” ื ื™ื”ืœืŸ ื•ืžื”ื ืžืชื ื™ืชื ืืžืจื™ืชื” ื ื™ื”ืœืŸ

The Gemara relates: Rav Yosef himself fell ill and his studies were forgotten. Abaye restored his studies by reviewing what he had learned from Rav Yosef before him. This is the background for that which we say everywhere throughout the Talmud, that Rav Yosef said: I did not learn this halakha, and Abaye said to him in response: You said this to us and it was from this baraita that you said it to us.

ื›ื™ ื”ื•ื” ื’ืžื™ืจ ืจื‘ื™ ืชืœืช ืขืฉืจื™ ืืคื™ ื”ื™ืœื›ืชื ืื’ืžืจื™ื” ืœืจื‘ื™ ื—ื™ื™ื ืฉื‘ืขื” ืžื ื”ื•ืŸ ืœืกื•ืฃ ื—ืœืฉ ืจื‘ื™ ืื”ื“ืจ ืจื‘ื™ ื—ื™ื™ื ืงืžื™ื” ื”ื ื”ื• ืฉื‘ืขื” ืืคื™ ื“ืื’ืžืจื™ื” ืฉื™ืชื ืื–ื“ื• ื”ื•ื” ื”ื”ื•ื ืงืฆืจื ื”ื•ื” ืฉืžื™ืข ืœื™ื” ืœืจื‘ื™ ื›ื“ื”ื•ื” ื’ืจื™ืก ืœื”ื• ืื–ืœ ืจื‘ื™ ื—ื™ื™ื ื•ื’ืžืจ ื™ืชื”ื•ืŸ ืงืžื™ ืงืฆืจื ื•ืืชื ื•ืื”ื“ืจ ื™ืชื”ื•ืŸ ืงืžื™ ืจื‘ื™ ื›ื“ ื”ื•ื” ื—ื–ื™ ืœื™ื” ืจื‘ื™ ืœื”ื”ื•ื ืงืฆืจื ืืžืจ ืœื™ื” ืจื‘ื™ ืืชื” ืขืฉื™ืช ืื•ืชื™ ื•ืืช ื—ื™ื™ื ืื™ื›ื ื“ืืžืจื™ ื”ื›ื™ ืงืืžืจ ืœื™ื” ืืชื” ืขืฉื™ืช ืืช ื—ื™ื™ื ื•ื—ื™ื™ื ืขืฉื” ืื•ืชื™

The Gemara relates: When Rabbi Yehuda HaNasi would learn thirteen aspects of a halakha on a certain issue, he taught Rabbi แธคiyya seven of them. Ultimately, Rabbi Yehuda HaNasi fell ill and forgot all thirteen aspects. Rabbi แธคiyya restored those seven aspects that Rabbi Yehuda HaNasi taught him by reviewing them before Rabbi Yehuda HaNasi. However, six were gone and forgotten, as Rabbi Yehuda HaNasi had not taught them to anyone. There was a certain launderer who would hear Rabbi Yehuda HaNasi when he was studying those halakhot. Rabbi แธคiyya went and learned those halakhot from the launderer and he came and restored them by reviewing them before Rabbi Yehuda HaNasi. When Rabbi Yehuda HaNasi saw that launderer, Rabbi Yehuda HaNasi said to him: You made me and แธคiyya, as we were able to learn these halakhot that otherwise would have been forgotten. Some say that this is what he said to the launderer: You made แธคiyya, and แธคiyya made me.

ื•ืืžืจ ืจื‘ื™ ืืœื›ืกื ื“ืจื™ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ื’ื“ื•ืœ ื ืก ืฉื ืขืฉื” ืœื—ื•ืœื” ื™ื•ืชืจ ืžืŸ ื”ื ืก ืฉื ืขืฉื” ืœื—ื ื ื™ื” ืžื™ืฉืืœ ื•ืขื–ืจื™ื” ืฉืœ ื—ื ื ื™ื” ืžื™ืฉืืœ ื•ืขื–ืจื™ื” ืืฉ ืฉืœ ื”ื“ื™ื•ื˜ ื•ื”ื›ืœ ื™ื›ื•ืœื™ื ืœื›ื‘ื•ืชื” ื•ื–ื• ืฉืœ ื—ื•ืœื” ืฉืœ ืฉืžื™ื ื”ื™ื ื•ืžื™ ื™ื›ื•ืœ ืœื›ื‘ื•ืชื”

And Rabbi Alexandri said that Rabbi แธคiyya bar Abba said: Greater is the miracle performed for the sick person than the miracle that was performed for Hananiah, Mishael, and Azariah, who were rescued from the fiery furnace (see Daniel, chapter 3), as in the miracle of Hananiah, Mishael, and Azariah, they were rescued from the fire of a layman, and anyone is capable of extinguishing it. And that fire afflicting a sick person with a fever is the fire of Heaven, and who can extinguish it?

ื•ืืžืจ ืจื‘ื™ ืืœื›ืกื ื“ืจื™ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ื•ืืžืจื™ ืœื” ืืžืจ ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืœื•ื™ ื›ื™ื•ืŸ ืฉื”ื’ื™ืข ืงื™ืฆื• ืฉืœ ืื“ื ื”ื›ืœ ืžื•ืฉืœื™ื ื‘ื• ืฉื ืืžืจ ื•ื”ื™ื” ื›ืœ ืžืฆืื™ ื™ื”ืจื’ื ื™ ืจื‘ ืืžืจ ืžืŸ ื”ื“ื™ืŸ ืงืจื ืœืžืฉืคื˜ื™ืš ืขืžื“ื• ื”ื™ื•ื ื›ื™ ื”ื›ืœ ืขื‘ื“ื™ืš

And Rabbi Alexandri said that Rabbi แธคiyya bar Abba said, and some say Rabbi Yehoshua ben Levi said: Once the end of the time allotted for the life of a person arrived, everything has dominion over him, as it is stated that Cain said: โ€œWhosoever finds me will slay meโ€ (Genesis 4:14). Cain feared that since God sentenced him to death he would be susceptible to all threats and vulnerable to anyone seeking to murder him. Rav said that it is derived from this verse: โ€œThey stand this day according to Your judgments; for all are Your servantsโ€ (Psalms 119:91). When the decree emerges from Heaven that the time has arrived for a person to die, everyone is a servant of God, an agent to kill him.

ืจื‘ื” ื‘ืจ ืฉื™ืœื ืืžืจื• ืœื™ื” ืฉื›ื™ื‘ ื’ื‘ืจื ื’ื‘ื•ื” ื”ื•ื” ืจื›ื™ื‘ ื’ื™ืจื“ื•ื ื ื–ื•ื˜ืจื ืžื˜ื ืชื™ืชื•ืจื ืื™ืกืชื•ื™ื˜ ืฉื“ื™ื™ื” ื•ืงื ืฉื›ื™ื‘ ืงืจื™ ืขืœ ื ืคืฉื™ื” ืœืžืฉืคื˜ื™ืš ืขืžื“ื• ื”ื™ื•ื

The Gemara relates that people said to Rabba bar Sheila: A man died. This person was tall and was riding on a small mule [giredona]. When he reached a bridge [tittora], the mule was frightened [istavveit] and cast off the rider, and although the rider was tall and the mule was short and the rider did not fall far, he died. Rabba bar Sheila read the verse and applied it to the rider: โ€œThey stand this day according to Your judgments.โ€

ืฉืžื•ืืœ ื—ื–ื™ื™ื” ืœื”ื”ื•ื ืงืจื•ืงื™ืชื ื“ืขืงืจื‘ื ื™ืชื™ื‘ื ืขืœ ืืงืจื•ืงืชื ื•ืขื‘ืจื” ื ื”ืจื ื˜ืจืงื ื’ื‘ืจื ื•ืžื™ื™ืช ืงืจื™ ืขืœื™ื” ืœืžืฉืคื˜ื™ืš ืขืžื“ื• ื”ื™ื•ื

Shmuel saw a certain frog [kerokita], and also noticed that a scorpion was sitting upon the frog and the frog crossed the river. The scorpion stung a man on the other side of the river and the man died. Shmuel read and applied the verse to the dead man: โ€œThey stand this day according to Your judgments.โ€ Even the frog and scorpion are servants and agents of God. The only way the scorpion could reach the man and kill him was by means of the frog taking it across the river.

ืืžืจ ืฉืžื•ืืœ ืื™ืŸ ืžื‘ืงืจื™ืŸ ืืช ื”ื—ื•ืœื” ืืœื ืœืžื™ ืฉื—ืœืฆืชื• ื—ืžื” ืœืืคื•ืงื™ ืžืื™ ืœืืคื•ืงื™ ื”ื ื“ืชื ื™ื ืจื‘ื™ ื™ื•ืกื™ ื‘ืŸ ืคืจื˜ื ืื•ืžืจ ืžืฉื•ื ืจื‘ื™ ืืœื™ืขื–ืจ ืื™ืŸ ืžื‘ืงืจื™ืŸ ืœื ื—ื•ืœื™ ืžืขื™ื™ื ื•ืœื ื—ื•ืœื™ ื”ืขื™ืŸ ื•ืœื ืžื—ื•ืฉื™ ื”ืจืืฉ ื‘ืฉืœืžื ื—ื•ืœื™ ืžืขื™ื™ื ืžืฉื•ื ื›ื™ืกื•ืคื ืืœื ื—ื•ืœื™ ื”ืขื™ืŸ ื•ืžื—ื•ืฉื™ ื”ืจืืฉ ืžืื™ ื˜ืขืžื

ยง Shmuel said: One visits a sick person only if that person is one whom fever overcame. The Gemara asks: What illnesses does this statement come to exclude? The Gemara answers: It comes to exclude that which is taught in a baraita: Rabbi Yosei ben Perata says in the name of Rabbi Eliezer: One visits neither those with intestinal illness, nor those with eye illness, nor those suffering from headaches. The Gemara asks: Granted, one does not visit those with intestinal sickness, due to the sick personโ€™s embarrassment, as he would need to frequently relieve himself and it would be awkward for him in the presence of the visitor. However, what is the reason that one does not visit those with eye illnesses and headaches?

ืžืฉื•ื ื“ืจื‘ ื™ื”ื•ื“ื” ื“ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ื“ื™ื‘ื•ืจื ืงืฉื™ื ืœืขื™ื ื ื•ืžืขืœื™ ืœืื™ืฉืชื ืืžืจ ืจื‘ื ื”ืื™ ืื™ืฉืชื ืื™ ืœืื• ื“ืคืจื•ื•ื ืงื ื“ืžืœืื›ื ื“ืžื•ืชื ืžืขืœื™

The Gemara answers: It is due to that which Rav Yehuda said, as Rav Yehuda said: Speech is injurious for the eye and beneficial for curing a fever. Therefore, if one suffers from pain in his eye or his head it is better for him not to talk. If he has visitors, he will need to speak to them, which will cause him harm. Rava said: With regard to this fever [ishta], were it not the agent [parvanka] of the Angel of Death, i.e., the cause of serious, potentially deadly illnesses, it could be deemed beneficial,

ื›ื—ื™ื–ืจื ืœื“ื™ืงืœื™ ื—ื“ ืœืชืœืชื™ืŸ ื™ื•ืžื™ืŸ ื•ื›ื™ ืชื™ืจื™ื™ืงื™ ืœื’ื•ืคื ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ืืžืจ ืœื ื”ื™ื ื•ืœื ืชื™ืจื™ื™ืงื”

like thorns for palm trees, as the thorns prevent people and animals from touching and ruining the dates. The fever is advantageous if its incidence is once in thirty days, and it is like an antidote [tiraiki] for poison in the body. Rav Naแธฅman bar Yitzแธฅak said: It is preferable for one to have neither fever nor the benefits of its capacity to serve as an antidote.

ืืžืจ ืจื‘ื” ื‘ืจ ื™ื•ื ืชืŸ ืืžืจ ืจื‘ ื™ื—ื™ืืœ ืขืจืกืŸ ื™ืคื” ืœื—ื•ืœื” ืœืจืคื•ืืชื• ืžืื™ ืขืจืกืŸ ืืžืจ ืจื‘ื™ ื™ื•ื ืชืŸ ื—ื•ืฉืœื ื“ืฉืขืจื™ ืขืชื™ืงืชื ื“ืจื™ืฉ ื ืคื™ื ืืžืจ ืื‘ื™ื™ ื‘ืขื™ื™ืŸ ื‘ื™ืฉื•ืœื ื›ืขื™ืŸ ื‘ื™ืฉืจื ื“ืชื•ืจื ืจื‘ ื™ื•ืกืฃ ืืžืจ ืกืžื™ื“ื™ ื“ืฉืขืจื™ ืขืชื™ืงืชื ื“ืจื™ืฉ ื ืคื™ื ืืžืจ ืื‘ื™ื™ ื‘ืขื™ื™ืŸ ื‘ื™ืฉื•ืœื ื›ื‘ืฉืจื ื“ืชื•ืจื

Rabba bar Yonatan said that Rav Yeแธฅiel said: Arsan is beneficial for the sick person for his cure. The Gemara asks: What is arsan? Rabbi Yonatan said: It is old hulled barley from the beginning of the sifting process. Abaye said: And that barley requires extensive cooking like the meat of a bull. Rav Yosef said: Arsan is fine flour [semida] ground from old barley from the beginning of the sifting process. Abaye said: And that flour requires extensive cooking like the meat of a bull.

ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื‘ื•ืจื“ื ืื™ืŸ ืžื‘ืงืจื™ื ื•ืื™ืŸ ืžื–ื›ื™ืจื™ืŸ ืฉืžื• ืžืื™ ื˜ืขืžื ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืžืคื ื™ ืฉื”ื•ื ื›ืžืขื™ื™ืŸ ื”ื ื•ื‘ืข ื•ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืœืžื” ื ืงืจื ืฉืžื• ื‘ื•ืจื“ื ืฉื”ื•ื ื›ืžืขื™ื™ืŸ ื”ื ื•ื‘ืข

Rabbi Yoแธฅanan said: One does not visit a person suffering from buredam, an intestinal illness, nor is the name of that illness mentioned, because it is embarrassing for the one suffering from the illness. The Gemara asks: What is the reason that one does not visit him? Rabbi Elazar said: It is due to the fact that he is like a flowing spring, as the symptom of the illness is severe diarrhea. And Rabbi Elazar said: Why is the illness called buredam? It is due to the fact that the one suffering from the illness is like a flowing spring, a bottomless pit [bor] of blood [dam].

ื•ืžืจืคืื”ื• ืจืคื•ืืช ื”ื ืคืฉ ื›ื•ืณ ื”ื™ื›ื™ ืงืชื ื™ ืื™ืœื™ืžื ื“ืจืคื•ืืช ื ืคืฉ ื‘ื—ื ื ืจืคื•ืืช ืžืžื•ืŸ ื‘ืฉื›ืจ ืœื™ืชื ื™ ื”ื›ื™ ืžืจืคืื”ื• ื‘ื—ื ื ืื‘ืœ ืœื ื‘ืฉื›ืจ ืืœื ืจืคื•ืืช ื ืคืฉ ื’ื•ืคื• ืจืคื•ืืช ืžืžื•ืŸ ื‘ื”ืžืชื• ืืžืจ ืจื‘ื™ ื–ื•ื˜ืจื ื‘ืจ ื˜ื•ื‘ื™ื” ืืžืจ ืจื‘ ืื‘ืœ ืื•ืžืจ ืœื• ืกื ืคืœื•ื ื™ ื™ืคื” ืœื” ืกื ืคืœื•ื ื™ ืจืข ืœื”

ยง We learned in the mishna that if one is prohibited by a vow from deriving benefit from another, that other person heals him with a cure of the nefesh but not a cure of property [mamon]. The Gemara asks: How is the mishna taught? If we say that cure of the nefesh means that he cures him for free and cure of mamon means that he cures him for a fee, then let the mishna teach this: He cures him for free but not for a fee. Rather, cure of the nefesh means that he cures his body, and cure of mamon means that he cures his animal. Rabbi Zutra bar Toviya said that Rav said: It is prohibited to cure the animal. However, he says to him: Such and such medicine is beneficial for the animal, and such and such medicine is harmful for the animal. Advice, as opposed to treatment, is not considered benefit.

ืžืชื ื™ืณ ื•ืจื•ื—ืฅ ืขืžื• ื‘ืืžื‘ื˜ื™ ื’ื“ื•ืœื” ืื‘ืœ ืœื ื‘ืงื˜ื ื” ื•ื™ืฉืŸ ืขืžื• ื‘ืžื˜ื”

MISHNA: And with regard to another person who is prohibited from deriving benefit from him, one may bathe with him in a large bath [ambati], in which his presence does not affect the other person. However, he may not bathe with him in a small bath, as his presence moderates the temperature of water if it is too hot or too cold, thereby benefiting the other person. And he may sleep with him in one bed.

ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื‘ื™ืžื•ืช ื”ื—ืžื” ืื‘ืœ ืœื ื‘ื™ืžื•ืช ื”ื’ืฉืžื™ื ืžืคื ื™ ืฉื”ื•ื ืžื”ื ื”ื• ื•ืžื™ืกื‘ ืขืžื• ืขืœ ื”ืžื˜ื” ื•ืื•ื›ืœ ืขืžื• ืขืœ ื”ืฉื•ืœื—ืŸ ืื‘ืœ ืœื ืžืŸ ื”ืชืžื—ื•ื™ ืื‘ืœ ืื•ื›ืœ ื”ื•ื ืขืžื• ืžืŸ ื”ืชืžื—ื•ื™ ื”ื—ื•ื–ืจ

Rabbi Yehuda says: That is permitted during the days of summer, but he may not sleep with him in one bed during the rainy season, i.e., the winter, because he benefits him by warming the bed. And he may recline with him on a divan even during the rainy season, as no benefit is involved. And he may eat with him at the same table, but not from a common platter from which several people eat, as if one leaves food on the platter, the other derives benefit from him. However, he may eat with him from a platter that returns to the host, as everyone takes a small portion and leaves food on the platter. No benefit is derived. Since there is enough food for everyone, none of the diners receives part of anotherโ€™s portion.

ื’ืžืณ ืชื ื™ื ืœื ื™ืจื—ืฅ ืขืžื• ื‘ืืžื‘ื˜ื™ ื•ืœื ื™ืฉืŸ ืขืžื• ื‘ืžื˜ื” ื‘ื™ืŸ ื’ื“ื•ืœื” ื‘ื™ืŸ ืงื˜ื ื” ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื’ื“ื•ืœื” ื‘ื™ืžื•ืช ื”ื’ืฉืžื™ื ื•ืงื˜ื ื” ื‘ื™ืžื•ืช ื”ื—ืžื” ืžื•ืชืจ ืจื•ื—ืฅ ืขืžื• ื‘ืืžื‘ื˜ื™ ื’ื“ื•ืœื” ื•ืžื–ื™ืข ืขืžื• ื‘ืงื˜ื ื” ืื‘ืœ ืžื™ืกื‘ ืขืžื• ืขืœ ื”ืžื˜ื” ื•ืื•ื›ืœ ืขืžื• ืขืœ ื”ืฉื•ืœื—ืŸ ืื‘ืœ ืœื ืžืŸ ื”ืชืžื—ื•ื™ ืื‘ืœ ืื•ื›ืœ ื”ื•ื ืžืŸ ื”ืชืžื—ื•ื™ ื”ื—ื•ื–ืจ ืืžืจ ืจื‘ื™ ื™ื•ืกื™ ื‘ืจ ื—ื ื™ื ื ืžืŸ ื”ืชืžื—ื•ื™ ื”ื—ื•ื–ืจ ืœื‘ืขืœ ื”ื‘ื™ืช

GEMARA: It is taught in a baraita: One may neither bathe with him in a bath nor sleep with him in a bed, and there is no difference whether it is a large bed or whether it is a small bed; this is the statement of Rabbi Meir. Rabbi Yehuda says: It is permitted for him to sleep with him in a large bed during the rainy season and a small bed during the days of summer, as no benefit is derived. He may bathe with him in a large bath and sweat with him in a small one, as his presence provides no benefit for the other. However, he may recline with him on a divan, and he may eat with him at the same table but not from a common platter. However, he may eat with him from a platter that returns. Rabbi Yosei bar แธคanina said: That means a platter that returns to the host.

ืžืชื ื™ืณ ืœื ื™ืื›ืœ ืขืžื• ืžืŸ ื”ืื‘ื•ืก ืฉืœืคื ื™ ื”ืคื•ืขืœื™ื ื•ืœื ื™ืขืฉื” ืขืžื• ื‘ืื•ืžืŸ ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ื•ื—ื›ืžื™ื ืื•ืžืจื™ื ืขื•ืฉื” ื•ื”ื•ื ื‘ืจื—ื•ืง ืžืžื ื•

MISHNA: One may neither eat with him from the large vessel of food placed before the laborers, nor may he work with him in the same row in a vineyard; this is the statement of Rabbi Meir. And the Rabbis say: He may work in the same row with him provided that he is at a distance from him. If he is close, the other would derive forbidden benefit from him.

ื’ืžืณ ื‘ืงืจื•ื‘ ืœื ืคืœื™ื’ื™ ื“ืืกื™ืจ ื›ื™ ืคืœื™ื’ื™ ื‘ืจื—ื•ืง ืจื‘ื™ ืžืื™ืจ ืกื‘ืจ ื’ื–ืจื™ื ืŸ ืจื—ื•ืง ืžืฉื•ื ืงืจื•ื‘ ื“ืงื ืžืจืคื™ ืœื” ืœืืจืขื ืงืžื™ื” ื•ืจื‘ื ืŸ ืกื‘ืจื™ ืœื ื’ื–ืจื™ื ืŸ

GEMARA: In a case where one is proximate to the other, the tannaโ€™im do not disagree that it is prohibited for them to work together. When they disagree, it is in a case where one is distant from the other. Rabbi Meir holds: We issue a decree prohibiting their working together when one is distant from the other, due to the prohibition against their working together when one is proximate to the other, as he loosens for him the earth before him. And the Rabbis hold: We do not issue a decree.

  • 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 monthโ€™s 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 41

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Nedarim 41

ื•ืฉื˜ื™ื— ื‘ื—ืกืจ ื›ืœ ืืžืจ ืจื‘ื™ ืืžื™ ืืžืจ ืจื‘ ื‘ืœื ื ืจ ื•ื‘ืœื ืฉืœื—ืŸ ืจื‘ ื—ืกื“ื ืืžืจ ื‘ืœื ืืฉื” ืจื‘ ืฉืฉืช ืืžืจ ื‘ืœื ืฉืžืฉ ืจื‘ ื ื—ืžืŸ ืืžืจ ื‘ืœื ื“ืขื” ืชื ื ื‘ืœื ืžืœื— ื•ื‘ืœื ืจื‘ื‘

and a rug, as an exile needs those items and they are portable. The Sages interpreted the following verse describing the exile experience: โ€œTherefore shall you serve your enemy whom the Lord shall send against you, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon your neck, until he has destroyed youโ€ (Deuteronomy 28:48). Rabbi Ami said that Rav said: โ€œIn want of all thingsโ€ means without a lamp and without a table to eat upon. Rav แธคisda said: Without a wife. Rav Sheshet said: Without an attendant to aid him. Rav Naแธฅman said: Without intelligence. One of the Sages teaches in a baraita: Without salt and without fat [revav] in which to dip his bread.

ืืžืจ ืื‘ื™ื™ ื ืงื˜ื™ื ืŸ ืื™ืŸ ืขื ื™ ืืœื ื‘ื“ืขื” ื‘ืžืขืจื‘ื ืืžืจื™ ื“ื“ื ื‘ื™ื” ื›ื•ืœื ื‘ื™ื” ื“ืœื ื“ื ื‘ื™ื” ืžื” ื‘ื™ื” ื“ื ืงื ื™ ืžื” ื—ืกืจ ื“ื ืœื ืงื ื™ ืžื” ืงื ื™

Abaye said that we have a tradition: A poor person is only one lacking in intelligence, in agreement with the opinion of Rav Naแธฅman. In the West, Eretz Yisrael, they say: One who has this attribute, intelligence, in him has everything in him. One who does not have this attribute in him, what is in him? If he acquired this, what else is lacking? If he has not acquired this, what has he acquired?

ืืžืจ ืจื‘ื™ ืืœื›ืกื ื“ืจื™ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืื™ืŸ ื”ื—ื•ืœื” ืขื•ืžื“ ืžื—ืœื™ื• ืขื“ ืฉืžื•ื—ืœื™ืŸ ืœื• ืขืœ ื›ืœ ืขื•ื ื•ืชื™ื• ืฉื ืืžืจ ื”ืกืœื— ืœื›ืœ ืขื•ื ื›ื™ ื”ืจืคื ืœื›ืœ ืชื—ืœื•ืื™ื›ื™ ืจื‘ ื”ืžื ื•ื ื ืืžืจ ื—ื•ื–ืจ ืœื™ืžื™ ืขืœื•ืžื™ื• ืฉื ืืžืจ ืจื˜ืคืฉ ื‘ืฉืจื• ืžื ืขืจ ื™ืฉื•ื‘ ืœื™ืžื™ ืขืœื•ืžื™ื• ื›ืœ ืžืฉื›ื‘ื• ื”ืคื›ืช ื‘ื—ืœื™ื• ืืžืจ ืจื‘ ื™ื•ืกืฃ ืœื•ืžืจ ื“ืžืฉื›ื— ืชืœืžื•ื“ื•

ยง Rabbi Alexandri said that Rabbi แธคiyya bar Abba said: The sick person recovers from his illness only when the heavenly court forgives him for all his sins, as it is stated: โ€œWho forgives all your iniquity; Who heals all your diseasesโ€ (Psalms 103:3). Rav Hamnuna said: When he recovers, he returns to the days of his youth, as it is stated in a verse with regard to one recovering from illness: โ€œHis flesh is tenderer than a childโ€™s; he returns to the days of his youthโ€ (Job 33:25). Interpreting the verse: โ€œThe Lord will support him upon the bed of suffering; You overturned all his lying down in his illnessโ€ (Psalms 41:4), Rav Yosef said: That is to say that the sick person forgets his studies, as everything that is organized is overturned.

ืจื‘ ื™ื•ืกืฃ ื—ืœืฉ ืื™ืขืงืจ ืœื™ื” ืชืœืžื•ื“ื™ื” ืื”ื“ืจื™ื” ืื‘ื™ื™ ืงืžื™ื” ื”ื™ื™ื ื• ื“ื‘ื›ืœ ื“ื•ื›ืชื ืืžืจื™ื ืŸ ืืžืจ ืจื‘ ื™ื•ืกืฃ ืœื ืฉืžื™ืข ืœื™ ื”ื“ื ืฉืžืขืชื ืืžืจ ืœื™ื” ืื‘ื™ื™ ืืช ืืžืจื™ืชื” ื ื™ื”ืœืŸ ื•ืžื”ื ืžืชื ื™ืชื ืืžืจื™ืชื” ื ื™ื”ืœืŸ

The Gemara relates: Rav Yosef himself fell ill and his studies were forgotten. Abaye restored his studies by reviewing what he had learned from Rav Yosef before him. This is the background for that which we say everywhere throughout the Talmud, that Rav Yosef said: I did not learn this halakha, and Abaye said to him in response: You said this to us and it was from this baraita that you said it to us.

ื›ื™ ื”ื•ื” ื’ืžื™ืจ ืจื‘ื™ ืชืœืช ืขืฉืจื™ ืืคื™ ื”ื™ืœื›ืชื ืื’ืžืจื™ื” ืœืจื‘ื™ ื—ื™ื™ื ืฉื‘ืขื” ืžื ื”ื•ืŸ ืœืกื•ืฃ ื—ืœืฉ ืจื‘ื™ ืื”ื“ืจ ืจื‘ื™ ื—ื™ื™ื ืงืžื™ื” ื”ื ื”ื• ืฉื‘ืขื” ืืคื™ ื“ืื’ืžืจื™ื” ืฉื™ืชื ืื–ื“ื• ื”ื•ื” ื”ื”ื•ื ืงืฆืจื ื”ื•ื” ืฉืžื™ืข ืœื™ื” ืœืจื‘ื™ ื›ื“ื”ื•ื” ื’ืจื™ืก ืœื”ื• ืื–ืœ ืจื‘ื™ ื—ื™ื™ื ื•ื’ืžืจ ื™ืชื”ื•ืŸ ืงืžื™ ืงืฆืจื ื•ืืชื ื•ืื”ื“ืจ ื™ืชื”ื•ืŸ ืงืžื™ ืจื‘ื™ ื›ื“ ื”ื•ื” ื—ื–ื™ ืœื™ื” ืจื‘ื™ ืœื”ื”ื•ื ืงืฆืจื ืืžืจ ืœื™ื” ืจื‘ื™ ืืชื” ืขืฉื™ืช ืื•ืชื™ ื•ืืช ื—ื™ื™ื ืื™ื›ื ื“ืืžืจื™ ื”ื›ื™ ืงืืžืจ ืœื™ื” ืืชื” ืขืฉื™ืช ืืช ื—ื™ื™ื ื•ื—ื™ื™ื ืขืฉื” ืื•ืชื™

The Gemara relates: When Rabbi Yehuda HaNasi would learn thirteen aspects of a halakha on a certain issue, he taught Rabbi แธคiyya seven of them. Ultimately, Rabbi Yehuda HaNasi fell ill and forgot all thirteen aspects. Rabbi แธคiyya restored those seven aspects that Rabbi Yehuda HaNasi taught him by reviewing them before Rabbi Yehuda HaNasi. However, six were gone and forgotten, as Rabbi Yehuda HaNasi had not taught them to anyone. There was a certain launderer who would hear Rabbi Yehuda HaNasi when he was studying those halakhot. Rabbi แธคiyya went and learned those halakhot from the launderer and he came and restored them by reviewing them before Rabbi Yehuda HaNasi. When Rabbi Yehuda HaNasi saw that launderer, Rabbi Yehuda HaNasi said to him: You made me and แธคiyya, as we were able to learn these halakhot that otherwise would have been forgotten. Some say that this is what he said to the launderer: You made แธคiyya, and แธคiyya made me.

ื•ืืžืจ ืจื‘ื™ ืืœื›ืกื ื“ืจื™ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ื’ื“ื•ืœ ื ืก ืฉื ืขืฉื” ืœื—ื•ืœื” ื™ื•ืชืจ ืžืŸ ื”ื ืก ืฉื ืขืฉื” ืœื—ื ื ื™ื” ืžื™ืฉืืœ ื•ืขื–ืจื™ื” ืฉืœ ื—ื ื ื™ื” ืžื™ืฉืืœ ื•ืขื–ืจื™ื” ืืฉ ืฉืœ ื”ื“ื™ื•ื˜ ื•ื”ื›ืœ ื™ื›ื•ืœื™ื ืœื›ื‘ื•ืชื” ื•ื–ื• ืฉืœ ื—ื•ืœื” ืฉืœ ืฉืžื™ื ื”ื™ื ื•ืžื™ ื™ื›ื•ืœ ืœื›ื‘ื•ืชื”

And Rabbi Alexandri said that Rabbi แธคiyya bar Abba said: Greater is the miracle performed for the sick person than the miracle that was performed for Hananiah, Mishael, and Azariah, who were rescued from the fiery furnace (see Daniel, chapter 3), as in the miracle of Hananiah, Mishael, and Azariah, they were rescued from the fire of a layman, and anyone is capable of extinguishing it. And that fire afflicting a sick person with a fever is the fire of Heaven, and who can extinguish it?

ื•ืืžืจ ืจื‘ื™ ืืœื›ืกื ื“ืจื™ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ื•ืืžืจื™ ืœื” ืืžืจ ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืœื•ื™ ื›ื™ื•ืŸ ืฉื”ื’ื™ืข ืงื™ืฆื• ืฉืœ ืื“ื ื”ื›ืœ ืžื•ืฉืœื™ื ื‘ื• ืฉื ืืžืจ ื•ื”ื™ื” ื›ืœ ืžืฆืื™ ื™ื”ืจื’ื ื™ ืจื‘ ืืžืจ ืžืŸ ื”ื“ื™ืŸ ืงืจื ืœืžืฉืคื˜ื™ืš ืขืžื“ื• ื”ื™ื•ื ื›ื™ ื”ื›ืœ ืขื‘ื“ื™ืš

And Rabbi Alexandri said that Rabbi แธคiyya bar Abba said, and some say Rabbi Yehoshua ben Levi said: Once the end of the time allotted for the life of a person arrived, everything has dominion over him, as it is stated that Cain said: โ€œWhosoever finds me will slay meโ€ (Genesis 4:14). Cain feared that since God sentenced him to death he would be susceptible to all threats and vulnerable to anyone seeking to murder him. Rav said that it is derived from this verse: โ€œThey stand this day according to Your judgments; for all are Your servantsโ€ (Psalms 119:91). When the decree emerges from Heaven that the time has arrived for a person to die, everyone is a servant of God, an agent to kill him.

ืจื‘ื” ื‘ืจ ืฉื™ืœื ืืžืจื• ืœื™ื” ืฉื›ื™ื‘ ื’ื‘ืจื ื’ื‘ื•ื” ื”ื•ื” ืจื›ื™ื‘ ื’ื™ืจื“ื•ื ื ื–ื•ื˜ืจื ืžื˜ื ืชื™ืชื•ืจื ืื™ืกืชื•ื™ื˜ ืฉื“ื™ื™ื” ื•ืงื ืฉื›ื™ื‘ ืงืจื™ ืขืœ ื ืคืฉื™ื” ืœืžืฉืคื˜ื™ืš ืขืžื“ื• ื”ื™ื•ื

The Gemara relates that people said to Rabba bar Sheila: A man died. This person was tall and was riding on a small mule [giredona]. When he reached a bridge [tittora], the mule was frightened [istavveit] and cast off the rider, and although the rider was tall and the mule was short and the rider did not fall far, he died. Rabba bar Sheila read the verse and applied it to the rider: โ€œThey stand this day according to Your judgments.โ€

ืฉืžื•ืืœ ื—ื–ื™ื™ื” ืœื”ื”ื•ื ืงืจื•ืงื™ืชื ื“ืขืงืจื‘ื ื™ืชื™ื‘ื ืขืœ ืืงืจื•ืงืชื ื•ืขื‘ืจื” ื ื”ืจื ื˜ืจืงื ื’ื‘ืจื ื•ืžื™ื™ืช ืงืจื™ ืขืœื™ื” ืœืžืฉืคื˜ื™ืš ืขืžื“ื• ื”ื™ื•ื

Shmuel saw a certain frog [kerokita], and also noticed that a scorpion was sitting upon the frog and the frog crossed the river. The scorpion stung a man on the other side of the river and the man died. Shmuel read and applied the verse to the dead man: โ€œThey stand this day according to Your judgments.โ€ Even the frog and scorpion are servants and agents of God. The only way the scorpion could reach the man and kill him was by means of the frog taking it across the river.

ืืžืจ ืฉืžื•ืืœ ืื™ืŸ ืžื‘ืงืจื™ืŸ ืืช ื”ื—ื•ืœื” ืืœื ืœืžื™ ืฉื—ืœืฆืชื• ื—ืžื” ืœืืคื•ืงื™ ืžืื™ ืœืืคื•ืงื™ ื”ื ื“ืชื ื™ื ืจื‘ื™ ื™ื•ืกื™ ื‘ืŸ ืคืจื˜ื ืื•ืžืจ ืžืฉื•ื ืจื‘ื™ ืืœื™ืขื–ืจ ืื™ืŸ ืžื‘ืงืจื™ืŸ ืœื ื—ื•ืœื™ ืžืขื™ื™ื ื•ืœื ื—ื•ืœื™ ื”ืขื™ืŸ ื•ืœื ืžื—ื•ืฉื™ ื”ืจืืฉ ื‘ืฉืœืžื ื—ื•ืœื™ ืžืขื™ื™ื ืžืฉื•ื ื›ื™ืกื•ืคื ืืœื ื—ื•ืœื™ ื”ืขื™ืŸ ื•ืžื—ื•ืฉื™ ื”ืจืืฉ ืžืื™ ื˜ืขืžื

ยง Shmuel said: One visits a sick person only if that person is one whom fever overcame. The Gemara asks: What illnesses does this statement come to exclude? The Gemara answers: It comes to exclude that which is taught in a baraita: Rabbi Yosei ben Perata says in the name of Rabbi Eliezer: One visits neither those with intestinal illness, nor those with eye illness, nor those suffering from headaches. The Gemara asks: Granted, one does not visit those with intestinal sickness, due to the sick personโ€™s embarrassment, as he would need to frequently relieve himself and it would be awkward for him in the presence of the visitor. However, what is the reason that one does not visit those with eye illnesses and headaches?

ืžืฉื•ื ื“ืจื‘ ื™ื”ื•ื“ื” ื“ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ื“ื™ื‘ื•ืจื ืงืฉื™ื ืœืขื™ื ื ื•ืžืขืœื™ ืœืื™ืฉืชื ืืžืจ ืจื‘ื ื”ืื™ ืื™ืฉืชื ืื™ ืœืื• ื“ืคืจื•ื•ื ืงื ื“ืžืœืื›ื ื“ืžื•ืชื ืžืขืœื™

The Gemara answers: It is due to that which Rav Yehuda said, as Rav Yehuda said: Speech is injurious for the eye and beneficial for curing a fever. Therefore, if one suffers from pain in his eye or his head it is better for him not to talk. If he has visitors, he will need to speak to them, which will cause him harm. Rava said: With regard to this fever [ishta], were it not the agent [parvanka] of the Angel of Death, i.e., the cause of serious, potentially deadly illnesses, it could be deemed beneficial,

ื›ื—ื™ื–ืจื ืœื“ื™ืงืœื™ ื—ื“ ืœืชืœืชื™ืŸ ื™ื•ืžื™ืŸ ื•ื›ื™ ืชื™ืจื™ื™ืงื™ ืœื’ื•ืคื ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ืืžืจ ืœื ื”ื™ื ื•ืœื ืชื™ืจื™ื™ืงื”

like thorns for palm trees, as the thorns prevent people and animals from touching and ruining the dates. The fever is advantageous if its incidence is once in thirty days, and it is like an antidote [tiraiki] for poison in the body. Rav Naแธฅman bar Yitzแธฅak said: It is preferable for one to have neither fever nor the benefits of its capacity to serve as an antidote.

ืืžืจ ืจื‘ื” ื‘ืจ ื™ื•ื ืชืŸ ืืžืจ ืจื‘ ื™ื—ื™ืืœ ืขืจืกืŸ ื™ืคื” ืœื—ื•ืœื” ืœืจืคื•ืืชื• ืžืื™ ืขืจืกืŸ ืืžืจ ืจื‘ื™ ื™ื•ื ืชืŸ ื—ื•ืฉืœื ื“ืฉืขืจื™ ืขืชื™ืงืชื ื“ืจื™ืฉ ื ืคื™ื ืืžืจ ืื‘ื™ื™ ื‘ืขื™ื™ืŸ ื‘ื™ืฉื•ืœื ื›ืขื™ืŸ ื‘ื™ืฉืจื ื“ืชื•ืจื ืจื‘ ื™ื•ืกืฃ ืืžืจ ืกืžื™ื“ื™ ื“ืฉืขืจื™ ืขืชื™ืงืชื ื“ืจื™ืฉ ื ืคื™ื ืืžืจ ืื‘ื™ื™ ื‘ืขื™ื™ืŸ ื‘ื™ืฉื•ืœื ื›ื‘ืฉืจื ื“ืชื•ืจื

Rabba bar Yonatan said that Rav Yeแธฅiel said: Arsan is beneficial for the sick person for his cure. The Gemara asks: What is arsan? Rabbi Yonatan said: It is old hulled barley from the beginning of the sifting process. Abaye said: And that barley requires extensive cooking like the meat of a bull. Rav Yosef said: Arsan is fine flour [semida] ground from old barley from the beginning of the sifting process. Abaye said: And that flour requires extensive cooking like the meat of a bull.

ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื‘ื•ืจื“ื ืื™ืŸ ืžื‘ืงืจื™ื ื•ืื™ืŸ ืžื–ื›ื™ืจื™ืŸ ืฉืžื• ืžืื™ ื˜ืขืžื ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืžืคื ื™ ืฉื”ื•ื ื›ืžืขื™ื™ืŸ ื”ื ื•ื‘ืข ื•ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืœืžื” ื ืงืจื ืฉืžื• ื‘ื•ืจื“ื ืฉื”ื•ื ื›ืžืขื™ื™ืŸ ื”ื ื•ื‘ืข

Rabbi Yoแธฅanan said: One does not visit a person suffering from buredam, an intestinal illness, nor is the name of that illness mentioned, because it is embarrassing for the one suffering from the illness. The Gemara asks: What is the reason that one does not visit him? Rabbi Elazar said: It is due to the fact that he is like a flowing spring, as the symptom of the illness is severe diarrhea. And Rabbi Elazar said: Why is the illness called buredam? It is due to the fact that the one suffering from the illness is like a flowing spring, a bottomless pit [bor] of blood [dam].

ื•ืžืจืคืื”ื• ืจืคื•ืืช ื”ื ืคืฉ ื›ื•ืณ ื”ื™ื›ื™ ืงืชื ื™ ืื™ืœื™ืžื ื“ืจืคื•ืืช ื ืคืฉ ื‘ื—ื ื ืจืคื•ืืช ืžืžื•ืŸ ื‘ืฉื›ืจ ืœื™ืชื ื™ ื”ื›ื™ ืžืจืคืื”ื• ื‘ื—ื ื ืื‘ืœ ืœื ื‘ืฉื›ืจ ืืœื ืจืคื•ืืช ื ืคืฉ ื’ื•ืคื• ืจืคื•ืืช ืžืžื•ืŸ ื‘ื”ืžืชื• ืืžืจ ืจื‘ื™ ื–ื•ื˜ืจื ื‘ืจ ื˜ื•ื‘ื™ื” ืืžืจ ืจื‘ ืื‘ืœ ืื•ืžืจ ืœื• ืกื ืคืœื•ื ื™ ื™ืคื” ืœื” ืกื ืคืœื•ื ื™ ืจืข ืœื”

ยง We learned in the mishna that if one is prohibited by a vow from deriving benefit from another, that other person heals him with a cure of the nefesh but not a cure of property [mamon]. The Gemara asks: How is the mishna taught? If we say that cure of the nefesh means that he cures him for free and cure of mamon means that he cures him for a fee, then let the mishna teach this: He cures him for free but not for a fee. Rather, cure of the nefesh means that he cures his body, and cure of mamon means that he cures his animal. Rabbi Zutra bar Toviya said that Rav said: It is prohibited to cure the animal. However, he says to him: Such and such medicine is beneficial for the animal, and such and such medicine is harmful for the animal. Advice, as opposed to treatment, is not considered benefit.

ืžืชื ื™ืณ ื•ืจื•ื—ืฅ ืขืžื• ื‘ืืžื‘ื˜ื™ ื’ื“ื•ืœื” ืื‘ืœ ืœื ื‘ืงื˜ื ื” ื•ื™ืฉืŸ ืขืžื• ื‘ืžื˜ื”

MISHNA: And with regard to another person who is prohibited from deriving benefit from him, one may bathe with him in a large bath [ambati], in which his presence does not affect the other person. However, he may not bathe with him in a small bath, as his presence moderates the temperature of water if it is too hot or too cold, thereby benefiting the other person. And he may sleep with him in one bed.

ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื‘ื™ืžื•ืช ื”ื—ืžื” ืื‘ืœ ืœื ื‘ื™ืžื•ืช ื”ื’ืฉืžื™ื ืžืคื ื™ ืฉื”ื•ื ืžื”ื ื”ื• ื•ืžื™ืกื‘ ืขืžื• ืขืœ ื”ืžื˜ื” ื•ืื•ื›ืœ ืขืžื• ืขืœ ื”ืฉื•ืœื—ืŸ ืื‘ืœ ืœื ืžืŸ ื”ืชืžื—ื•ื™ ืื‘ืœ ืื•ื›ืœ ื”ื•ื ืขืžื• ืžืŸ ื”ืชืžื—ื•ื™ ื”ื—ื•ื–ืจ

Rabbi Yehuda says: That is permitted during the days of summer, but he may not sleep with him in one bed during the rainy season, i.e., the winter, because he benefits him by warming the bed. And he may recline with him on a divan even during the rainy season, as no benefit is involved. And he may eat with him at the same table, but not from a common platter from which several people eat, as if one leaves food on the platter, the other derives benefit from him. However, he may eat with him from a platter that returns to the host, as everyone takes a small portion and leaves food on the platter. No benefit is derived. Since there is enough food for everyone, none of the diners receives part of anotherโ€™s portion.

ื’ืžืณ ืชื ื™ื ืœื ื™ืจื—ืฅ ืขืžื• ื‘ืืžื‘ื˜ื™ ื•ืœื ื™ืฉืŸ ืขืžื• ื‘ืžื˜ื” ื‘ื™ืŸ ื’ื“ื•ืœื” ื‘ื™ืŸ ืงื˜ื ื” ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื’ื“ื•ืœื” ื‘ื™ืžื•ืช ื”ื’ืฉืžื™ื ื•ืงื˜ื ื” ื‘ื™ืžื•ืช ื”ื—ืžื” ืžื•ืชืจ ืจื•ื—ืฅ ืขืžื• ื‘ืืžื‘ื˜ื™ ื’ื“ื•ืœื” ื•ืžื–ื™ืข ืขืžื• ื‘ืงื˜ื ื” ืื‘ืœ ืžื™ืกื‘ ืขืžื• ืขืœ ื”ืžื˜ื” ื•ืื•ื›ืœ ืขืžื• ืขืœ ื”ืฉื•ืœื—ืŸ ืื‘ืœ ืœื ืžืŸ ื”ืชืžื—ื•ื™ ืื‘ืœ ืื•ื›ืœ ื”ื•ื ืžืŸ ื”ืชืžื—ื•ื™ ื”ื—ื•ื–ืจ ืืžืจ ืจื‘ื™ ื™ื•ืกื™ ื‘ืจ ื—ื ื™ื ื ืžืŸ ื”ืชืžื—ื•ื™ ื”ื—ื•ื–ืจ ืœื‘ืขืœ ื”ื‘ื™ืช

GEMARA: It is taught in a baraita: One may neither bathe with him in a bath nor sleep with him in a bed, and there is no difference whether it is a large bed or whether it is a small bed; this is the statement of Rabbi Meir. Rabbi Yehuda says: It is permitted for him to sleep with him in a large bed during the rainy season and a small bed during the days of summer, as no benefit is derived. He may bathe with him in a large bath and sweat with him in a small one, as his presence provides no benefit for the other. However, he may recline with him on a divan, and he may eat with him at the same table but not from a common platter. However, he may eat with him from a platter that returns. Rabbi Yosei bar แธคanina said: That means a platter that returns to the host.

ืžืชื ื™ืณ ืœื ื™ืื›ืœ ืขืžื• ืžืŸ ื”ืื‘ื•ืก ืฉืœืคื ื™ ื”ืคื•ืขืœื™ื ื•ืœื ื™ืขืฉื” ืขืžื• ื‘ืื•ืžืŸ ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ื•ื—ื›ืžื™ื ืื•ืžืจื™ื ืขื•ืฉื” ื•ื”ื•ื ื‘ืจื—ื•ืง ืžืžื ื•

MISHNA: One may neither eat with him from the large vessel of food placed before the laborers, nor may he work with him in the same row in a vineyard; this is the statement of Rabbi Meir. And the Rabbis say: He may work in the same row with him provided that he is at a distance from him. If he is close, the other would derive forbidden benefit from him.

ื’ืžืณ ื‘ืงืจื•ื‘ ืœื ืคืœื™ื’ื™ ื“ืืกื™ืจ ื›ื™ ืคืœื™ื’ื™ ื‘ืจื—ื•ืง ืจื‘ื™ ืžืื™ืจ ืกื‘ืจ ื’ื–ืจื™ื ืŸ ืจื—ื•ืง ืžืฉื•ื ืงืจื•ื‘ ื“ืงื ืžืจืคื™ ืœื” ืœืืจืขื ืงืžื™ื” ื•ืจื‘ื ืŸ ืกื‘ืจื™ ืœื ื’ื–ืจื™ื ืŸ

GEMARA: In a case where one is proximate to the other, the tannaโ€™im do not disagree that it is prohibited for them to work together. When they disagree, it is in a case where one is distant from the other. Rabbi Meir holds: We issue a decree prohibiting their working together when one is distant from the other, due to the prohibition against their working together when one is proximate to the other, as he loosens for him the earth before him. And the Rabbis hold: We do not issue a decree.

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