If one vows until the summer (kayitz), it is understood as referring to the fig harvest. If the language connotes the end of the season, the indicator of that is when they put aside the miktzuot to be used the next year. What are miktzuot? There are other laws connected to this putting aside the miktzuot – people can collect what was left in the fields and the food is exempt from tithes as it is considered ownerless. A number of stories are brought in which some people ate from other people’s fields at this time of the year but others were not willing to. Why not? Rabbi Tarfon was attacked and almost killed for eating in someone’s field at this time of the season. Why did the owner want to kill him if it was permitted for him to eat the produce? How did he save himself? Rabbi Tarfon in the end was upset with himself that he used the fact that he was a Torah scholar to save himself as one is not allowed to use the crown of Torah. What are the exceptions to this rule? In what ways are Talmud scholars treated like kohanim? What respect is awarded to kohanim and from where is this derived? If one vows until the harvest, it is assumed the vow was referring to the wheat harvest, unless it is more common in that area to be harvesting barley. If one vows until the rains, or until there will be rains, there is a debate whether this is referring to a particular time (when the second rains are expected) or until the second rains actually fall. If one vows until the end of the rains, there is a debate whether that means until the end of Passover or until the end of the month of Nissan.
This month’s learning is sponsored by Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This month’s learning is dedicated for a refuah shleima for Pesha Etel bat Sarah
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Chaim Avraham HaKohen ben Alter Gershon HaKohen.
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This month’s learning is sponsored by Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This month’s learning is dedicated for a refuah shleima for Pesha Etel bat Sarah
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Chaim Avraham HaKohen ben Alter Gershon HaKohen.
Nedarim 62
תָּנָא: הוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת — מוּתָּרוֹת מִשּׁוּם גֵּזֶל, וּפְטוּרוֹת מִן הַמַּעַשְׂרוֹת.
The Sages taught: If most of the knives have been set aside, the figs left in the field are permitted with regard to the laws of stealing and are exempt from tithes, since their owners presumably do not want them and the figs are therefore considered ownerless property.
רַבִּי וְרַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה אִיקְּלַעוּ לְהָהוּא אַתְרָא בִּזְמַן שֶׁהוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת, רַבִּי הֲוָה קָא אָכֵיל, רַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה לָא אָכֵיל. אֲתָא מָרְהוֹן, אֲמַר לְהוּ: אַמַּאי לָא אָכְלִי רַבָּנַן? הוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת הוּא! וְאַף עַל פִּי כֵן לָא אָכֵיל רַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה, קָסָבַר: מִשּׁוּם סַנְיוּת מִילְּתָא הוּא דְּקָאָמַר הָדֵין גַּבְרָא.
The Gemara relates: Rabbi Yehuda HaNasi and Rabbi Yosei bar Rabbi Yehuda arrived at a certain place at a time when most of the knives had been set aside. Rabbi Yehuda HaNasi ate the figs left in the field, but Rabbi Yosei bar Rabbi Yehuda did not eat. The owner of the field came and said to them: Why are the Sages not eating? It is now the period when most of the knives have been set aside. The Gemara notes: But nevertheless, Rabbi Yosei bar Rabbi Yehuda did not eat, since he thought that it was only due to embarrassment over the matter that that man said his comment, but he did not really mean to declare his figs ownerless.
רַבִּי חָמָא בַּר רַבִּי חֲנִינָא אִיקְּלַע לְהָהוּא אַתְרָא בִּזְמַן שֶׁהוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת, הֲוָה קָאָכֵיל, יָהֵיב לְשַׁמָּעֵיהּ לָא אָכֵיל. אֲמַר לֵיהּ: אֱכוֹל, כָּךְ אָמַר לִי רַבִּי יִשְׁמָעֵאל בַּר רַבִּי יוֹסֵי מִשּׁוּם אָבִיו: הוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת — מוּתָּרוֹת מִשּׁוּם גֵּזֶל וּפְטוּרוֹת מִן הַמַּעֲשֵׂר.
The Gemara relates another incident: Rabbi Ḥama bar Rabbi Ḥanina arrived at a certain place at a time when most of the knives had been set aside. He ate from the figs that were left in the field, but when he gave some to his attendant the latter did not eat. Rabbi Ḥama said to him: Eat, as Rabbi Yishmael bar Rabbi Yosei said to me the following ruling in the name of his father: If most of the knives have been set aside, the figs are permitted with regard to the laws of stealing and are exempt from the tithe.
רַבִּי טַרְפוֹן אַשְׁכְּחֵיהּ הָהוּא גַּבְרָא בִּזְמַן שֶׁהוּקְפְּלוּ הַמַּקְצוּעוֹת דְּקָאָכֵיל. אַחֲתֵיהּ בְּשַׂקָּא וְשַׁקְלֵיהּ וְאַמְטְיֵיהּ לְמִשְׁדֵּיהּ בְּנַהֲרָא. אָמַר לוֹ: אוֹי לוֹ לְטַרְפוֹן שֶׁזֶּה הוֹרְגוֹ! שְׁמַע הָהוּא גַּבְרָא שַׁבְקֵיהּ וַעֲרַק. אָמַר רַבִּי אֲבָהוּ מִשּׁוּם רַבִּי חֲנַנְיָה בֶּן גַּמְלִיאֵל: כׇּל יָמָיו שֶׁל אוֹתוֹ צַדִּיק הָיָה מִצְטַעֵר עַל דָּבָר זֶה, אָמַר: אוֹי לִי שֶׁנִּשְׁתַּמַּשְׁתִּי בְּכִתְרָהּ שֶׁל תּוֹרָה.
The Gemara relates another incident: A certain man found Rabbi Tarfon eating figs from his field at the time when most of the knives had been set aside. He placed Rabbi Tarfon in a sack, lifted him up, and carried him to throw him into the river. Rabbi Tarfon said to him: Woe to Tarfon, for this man is killing him. When that man heard that he was carrying the great Rabbi Tarfon, he left him and fled. Rabbi Abbahu said in the name of Rabbi Ḥananya ben Gamliel: All the days of that righteous man, Rabbi Tarfon, he was distressed over this matter, saying: Woe is me, for I made use of the crown of Torah, as Rabbi Tarfon was only released out of respect for his Torah learning.
וְאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: כׇּל הַמִּשְׁתַּמֵּשׁ בְּכִתְרָהּ שֶׁל תּוֹרָה נֶעְקָר מִן הָעוֹלָם. קַל וָחוֹמֶר: וּמָה בֵּלְשַׁצַּר שֶׁנִּשְׁתַּמֵּשׁ בִּכְלֵי קוֹדֶשׁ שֶׁנַּעֲשׂוּ כְּלֵי חוֹל, שֶׁנֶּאֱמַר: ״וּבָאוּ בָהּ פָּרִיצִים וְחִילְּלוּהָ״, כֵּיוָן שֶׁפְּרָצוּם נַעֲשׂוּ חוֹל — נֶעְקַר מִן הָעוֹלָם, דִּכְתִיב: ״בֵּהּ בְּלֵילְיָא קְטִיל בֵּלְשַׁצַּר״, הַמִּשְׁתַּמֵּשׁ בְּכִתְרָהּ שֶׁל תּוֹרָה, שֶׁהוּא חַי וְקַיָּים לְעוֹלָם — עַל אַחַת כַּמָּה וְכַמָּה.
And with regard to this statement, Rabba bar bar Ḥana said that Rabbi Yoḥanan said: Whoever makes use of the crown of Torah is uprooted from the world. This can be derived by means of an a fortiori inference: If Belshazzar, who made use of the sacred Temple vessels, which had already become non-sacred vessels by that time, as after their forcible removal from the Temple the vessels lost their sanctity, as it is stated in the verse: “And robbers shall enter into it, and profane it” (Ezekiel 7:22), showing that once the Temple vessels have been robbed they become non-sacred, was uprooted from the world for his actions, as it is written: “On that night Belshazzar the Chaldean king was killed” (Daniel 5:30); one who makes use of the crown of Torah, which lives and endures forever and whose sanctity cannot be removed, all the more so shall he be uprooted.
וְרַבִּי טַרְפוֹן, כֵּיוָן דְּכִי אָכֵיל דְּהוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת הֲוָה, אַמַּאי צַעֲרֵיהּ הָהוּא גַּבְרָא? מִשּׁוּם דְּהָהוּא הֲווֹ גָּנְבִי לֵיהּ עִנְבֵי כּוּלַּהּ שַׁתָּא, וְכֵיוָן דְּאַשְׁכְּחֵיהּ לְרַבִּי טַרְפוֹן סָבַר: הַיְינוּ דְּגַנְבַן. אִי הָכִי אַמַּאי צַיעַר נַפְשֵׁיהּ? מִשּׁוּם דְּרַבִּי טַרְפוֹן עָשִׁיר גָּדוֹל הֲוָה, וַהֲוָה לֵיהּ לְפַיְּיסוֹ בְּדָמִים.
The Gemara returns to the incident involving Rabbi Tarfon. And in the case of Rabbi Tarfon, since he was eating during the time when most of the knives had been set aside, why did that man trouble him? The Gemara explains: It was because someone had been stealing grapes from that man all year, and when he found Rabbi Tarfon he thought: This is the one who stole from me the entire year. The Gemara asks: If so, why did Rabbi Tarfon berate himself? Clearly he was justified in saving himself. The Gemara answers: Since Rabbi Tarfon was very wealthy, he should have sought to appease him with money in order to save himself, rather than relying on his status as a Torah scholar.
תַּנְיָא: ״לְאַהֲבָה אֶת ה׳ אֱלֹהֶיךָ לִשְׁמוֹעַ בְּקֹלוֹ וּלְדׇבְקָה בוֹ״, שֶׁלֹּא יֹאמַר אָדָם: אֶקְרָא שֶׁיִּקְרָאוּנִי ״חָכָם״, אֶשְׁנֶה שֶׁיִּקְרָאוּנִי ״רַבִּי״, אֲשַׁנֵּן שֶׁאֶהְיֶה זָקֵן וְאֵשֵׁב בִּישִׁיבָה.
Apropos the story of Rabbi Tarfon’s regret for gaining personal benefit from his status as a Torah scholar, the Gemara cites similar teachings. It is taught in a baraita: The verse states: “To love the Lord your God, to listen to His voice, and to cleave to Him” (Deuteronomy 30:20). This verse indicates that a person should not say: I will read the written Torah so that they will call me a Sage; I will study Mishna so that they will call me Rabbi; I will review my studies so that I will be an Elder and will sit in the academy.
אֶלָּא לְמַד מֵאַהֲבָה, וְסוֹף הַכָּבוֹד לָבֹא. שֶׁנֶּאֱמַר: ״קׇשְׁרֵם עַל אֶצְבְּעֹתֶיךָ כׇּתְבֵם עַל לוּחַ לִבֶּךָ״. וְאוֹמֵר: ״דְּרָכֶיהָ דַרְכֵי נוֹעַם״, וְאוֹמֵר: ״עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר״.
Rather, learn out of love, as the verse states: “To love the Lord your God.” And the honor will eventually come of its own accord, as it is stated: “Bind them upon your fingers; write them on the tablet of your heart” (Proverbs 7:3), and it states: “Its ways are ways of pleasantness, and all its paths are peace” (Proverbs 3:17), and it states: “It is a tree of life to those who grasp it; happy is everyone who holds it fast” (Proverbs 3:17). Consequently, one who studies in order to master Torah for its own sake, as reflected in the verse “bind them upon your fingers,” will eventually merit pleasantness, peace, and happiness.
רַבִּי אֱלִיעֶזֶר בַּר רַבִּי צָדוֹק אוֹמֵר: עֲשֵׂה דְּבָרִים לְשֵׁם פׇּעֳלָם, וְדַבֵּר בָּהֶם לִשְׁמָם. אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם, וְאַל תַּעֲשֵׂם קוּרְדּוֹם לִהְיוֹת עוֹדֵר בּוֹ. וְקַל וָחוֹמֶר: וּמָה בֵּלְשַׁצַּר שֶׁלֹּא נִשְׁתַּמֵּשׁ אֶלָּא בִּכְלֵי קֹדֶשׁ שֶׁנַּעֲשׂוּ כְּלֵי חוֹל — נֶעְקַר מִן הָעוֹלָם, הַמִּשְׁתַּמֵּשׁ בְּכִתְרָהּ שֶׁל תּוֹרָה — עַל אַחַת כַּמָּה וְכַמָּה.
Rabbi Eliezer bar Rabbi Tzadok says: Do things for the sake of their performance, not for any ulterior motive, and speak words of Torah for their own sake. Do not make them a crown with which to become glorified, nor make them a dolabra [kordom] with which to hoe, i.e., do not use Torah study as a means of earning a livelihood. And this is an a fortiori inference: If Belshazzar, who made use only of sacred vessels that had become non-sacred vessels, was uprooted from the world, one who makes use of the crown of Torah, whose sanctity is permanent, all the more so shall he be uprooted from the world.
אָמַר רָבָא: שְׁרֵי לֵיהּ לְאִינִישׁ לְאוֹדוֹעֵי נַפְשֵׁיהּ בְּאַתְרָא דְּלָא יָדְעִי לֵיהּ — דִּכְתִיב: ״וְעַבְדְּךָ יָרֵא אֶת ה׳ מִנְּעוּרָיו״, אֶלָּא קַשְׁיָא דְּרַבִּי טַרְפוֹן! עָשִׁיר גָּדוֹל הָיָה, וַהֲוָה לֵיהּ לְפַיֹּיסֵיהּ בְּדָמִים.
Rava said: In a time of need, it is permitted for a person to make himself known in a place where people do not know him. The proof is from what Obadiah said to Elijah in order to identify himself, as it is written: “But I, your servant, have feared the Lord from my youth” (I Kings 18:12). The Gemara asks: But this is difficult with regard to the story about Rabbi Tarfon, who was distraught because he revealed his identity to the man who placed him in the sack. The Gemara answers: The case of Rabbi Tarfon is different, as he was very wealthy, and therefore he should have sought to appease him with money.
רָבָא רָמֵי, כְּתִיב: ״וְעַבְדְּךָ יָרֵא אֶת ה׳ מִנְּעוּרָיו״, וּכְתִיב: ״יְהַלֶּלְךָ זָר וְלֹא פִיךָ״! הָא — בְּאַתְרָא דְּיָדְעִי לֵיהּ, הָא — בְּאַתְרָא דְּלָא יָדְעִי לֵיהּ.
Rava raises a contradiction: It is written that Obadiah spoke highly of himself: “But I, your servant, have feared the Lord from my youth.” And it is written: “Let another praise you, and not your own mouth” (Proverbs 27:2). He answers: This verse is referring to a place where people know him, where he should not praise himself, whereas that verse is referring to a place where people do not know him.
אָמַר רָבָא: שְׁרֵי לֵיהּ לְצוּרְבָּא מֵרַבָּנַן לְמֵימַר ״צוּרְבָּא מֵרַבָּנַן אֲנָא, שְׁרוֹ לִי תִּיגְרַאי בְּרֵישָׁא״, דִּכְתִיב: ״וּבְנֵי דָוִד כֹּהֲנִים הָיוּ״ — מָה כֹּהֵן נוֹטֵל בָּרֹאשׁ, אַף תַּלְמִיד חָכָם נוֹטֵל בָּרֹאשׁ. וְכֹהֵן מְנָא לַן? דִּכְתִיב: ״וְקִדַּשְׁתּוֹ כִּי אֶת לֶחֶם (ה׳) אֱלֹהֶיךָ הוּא מַקְרִיב״, וְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״וְקִדַּשְׁתּוֹ״ — לְכׇל דָּבָר שֶׁבִּקְדוּשָּׁה,
Rava said further: It is permitted for a Torah scholar to say: I am a Torah scholar, so resolve my case first, as it is written: “And the sons of David were priests” (II Samuel 8:18). The sons of David could not have been actual priests, as David was not a priest. Rather, the verse indicates that just as a priest takes his portion first, so too, a Torah scholar takes his portion first. And a priest, from where do we derive that he takes his portion first? As it is written: “And you shall sanctify him, for he offers the bread of your God” (Leviticus 21:8). And the school of Rabbi Yishmael taught: The phrase “and you shall sanctify him” applies with regard to every matter of sanctity:
לִפְתּוֹחַ רִאשׁוֹן, וּלְבָרֵךְ רִאשׁוֹן, וְלִיטּוֹל מָנָה יָפָה רִאשׁוֹן.
To open the Torah reading first, to recite a blessing first, and to take a fine portion first. When portions are distributed equally, a priest can choose his share first. The verse with regard to the sons of David proves that the same halakha applies to Torah scholars.
אָמַר רָבָא: שְׁרֵי לֵיהּ לְצוּרְבָּא מֵרַבָּנַן לְמֵימַר: לָא יָהֵיבְנָא אַכְּרָגָא, דִּכְתִיב ״מִנְדָּה בְלוֹ וַהֲלָךְ לָא שַׁלִּיט לְמִירְמֵא עֲלֵיהוֹן״. וְאָמַר רַבִּי יְהוּדָה: ״מִנְדָּה״ — זוֹ מְנָת הַמֶּלֶךְ, ״בְּלוֹ״ — זוֹ כֶּסֶף גֻּולְגָּלְתָּא, ״וַהֲלָךְ״ — זוֹ אַרְנוֹנָא.
Furthermore, Rava said: It is permitted for a Torah scholar to say: I will not pay the head tax [karga], as it is written that the king of Persia wrote to Ezra, with regard to the priests, the Levites, and others who worked in the Temple: “It shall not be lawful to impose minda, belo, and halakh upon them” (Ezra 7:24). And Rabbi Yehuda said: Minda; this is the king’s portion. Belo; this is the money of the head tax. And halakh; this is arnona, a levy on people and their animals to perform physical labor in the service of the ruling authority. Since a Torah scholar is considered equivalent to a priest, as he is also dedicated to a sacred task, this exemption applies to him as well.
וְאָמַר רָבָא: שְׁרֵי לֵיהּ לְצוּרְבָּא מֵרַבָּנַן לְמֵימַר: ״עַבְדָּא דְנוּרָא אֲנָא לָא יָהֵיבְנָא אַכְּרָגָא״. מַאי טַעְמָא — לְאַבְרוֹחֵי אַרְיָא מִינֵּיהּ קָאָמַר.
And Rava said further: It is permitted for a Torah scholar to say: I am a servant of the priests of fire worship and therefore I will not pay the head tax. Rava maintains that a scholar may issue a statement of this kind in a place where the priests of fire-worshippers are exempt from the head tax, because he actually is declaring himself a servant of God, who is referred to as “a devouring fire” (Deuteronomy 4:24). What is the reason that he is allowed to make this statement? He is saying it merely in order to chase a lion away from him, i.e., to avoid suffering a loss.
רַב אָשֵׁי הֲוָה לֵיהּ הָהוּא אִבָּא, זַבְּנֵיהּ לְבֵי נוּרָא. אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: הָאִיכָּא ״לִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל״! אֲמַר לֵיהּ: רוֹב עֵצִים לְהַסָּקָה נִיתְּנוּ.
The Gemara relates that Rav Ashi had a particular forest, and he sold it for its wood to the temple of fire worship. Ravina said to Rav Ashi: Isn’t there the prohibition: “You shall not put a stumbling block before the blind” (Leviticus 19:14), which prohibits assisting others in committing transgressions? And yet you are providing assistance to an idolatrous cult. He said to him: Most of the wood they use is for kindling, not for their ritual service. Consequently, I need not be concerned that the particular wood that I have sold them will be used for idolatry.
מַתְנִי׳ ״עַד הַקָּצִיר״ — עַד שֶׁיַּתְחִיל הֶעָם לִקְצוֹר קְצִיר חִטִּין, אֲבָל לֹא קְצִיר שְׂעוֹרִין, הַכֹּל לְפִי מְקוֹם נִדְרוֹ. אִם הָיָה בָּהָר — בָּהָר, וְאִם הָיָה בַּבִּקְעָה — בַּבִּקְעָה.
MISHNA: If one takes a vow until the harvest, the vow remains in effect until people begin to harvest. This is referring to the wheat harvest but not the barley harvest. As for the exact date of this event, all is determined according to the place where he took his vow. If he was on a mountain, it is assumed that he referred to the time of the harvest on the mountain, and if he was in a valley, it is assumed that he meant the time of the harvest in the valley.
״עַד הַגְּשָׁמִים״, ״עַד שֶׁיְּהוּ הַגְּשָׁמִים״ — עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: עַד שֶׁיַּגִּיעַ זְמַנָּהּ שֶׁל רְבִיעָה. ״עַד שֶׁיִּפְסְקוּ גְּשָׁמִים״ — עַד שֶׁיֵּצֵא נִיסָן כּוּלּוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: עַד שֶׁיַּעֲבוֹר הַפֶּסַח.
If one takes a vow until the rains, or until there are rains, the vow remains in effect until the second rain of the rainy season falls. Rabban Shimon ben Gamliel says: Until the time of the second rainfall arrives, even if rain does not fall. If one takes a vow until the rains end, the vow remains in effect until the entire month of Nisan has ended; this is the statement of Rabbi Meir. Rabbi Yehuda says: Until Passover has passed.
גְּמָ׳ תַּנְיָא: הַנּוֹדֵר ״עַד הַקַּיִץ״ בַּגָּלִיל, וְיָרַד לָעֲמָקִים, אַף עַל פִּי שֶׁהִגִּיעַ הַקַּיִץ בָּעֲמָקִים — אָסוּר עַד שֶׁיַּגִּיעַ הַקַּיִץ בַּגָּלִיל.
GEMARA: It is taught in a baraita: With regard to one who vows until the summer in the Galilee and subsequently descends to the valleys, even if the summer season has already arrived in the valleys, the subject of his vow remains forbidden to him until summer arrives in the Galilee, in accordance with the mishna’s ruling that the duration of a vow is in accordance with the place where it was made.
״עַד הַגְּשָׁמִים״, ״עַד שֶׁיְּהוּ גְּשָׁמִים״ — עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָּה, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר וְכוּ׳. אָמַר רַבִּי זֵירָא: מַחֲלוֹקֶת דְּאָמַר ״עַד הַגְּשָׁמִים״, אֲבָל אָמַר ״עַד הַגֶּשֶׁם״ — עַד זְמַן גְּשָׁמִים קָאָמַר.
The mishna states that if one takes a vow until the rains, or until there are rains, he means until the second rain of the rainy season. Rabban Shimon ben Gamliel says: Until the time of the second rainfall arrives. The Gemara comments: Rabbi Zeira said: The dispute is in a case where one said: Until the rains. However, if he says: Until the rain, everyone agrees that he is saying that the vow should remain in effect until the time of the rains, but not necessarily until the rain actually falls.
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Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Wynnewood, United States
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
San Diego, United States
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Pittsburgh, Pennsylvania, United States
I started learning daf in January, 2020, being inspired by watching the Siyyum Hashas in Binyanei Haumah. I wasn’t sure I would be able to keep up with the task. When I went to school, Gemara was not an option. Fast forward to March, 2022, and each day starts with the daf. The challenge is now learning the intricacies of delving into the actual learning. Hadran community, thank you!
Riverdale, NY, United States
I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Berlin, Germany
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
New York, United States
I decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Memphis, Tennessee, United States
Jerusalem, Israel
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Jerusalem, Israel
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Silver Spring, Maryland, United States
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Pennsylvania, United States
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Pittsburgh, Pennsylvania, United States
Richmond, CA, United States
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Honolulu, Hawaii, United States
I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Berlin, Germany
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Minnesota, United States
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
London, United Kingdom
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Bet Shemesh, Israel
When we heard that R. Michelle was starting daf yomi, my 11-year-old suggested that I go. Little did she know that she would lose me every morning from then on. I remember standing at the Farbers’ door, almost too shy to enter. After that first class, I said that I would come the next day but couldn’t commit to more. A decade later, I still look forward to learning from R. Michelle every morning.
Ra’anana, Israel
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Far Rockaway, United States
Nedarim 62
תָּנָא: הוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת — מוּתָּרוֹת מִשּׁוּם גֵּזֶל, וּפְטוּרוֹת מִן הַמַּעַשְׂרוֹת.
The Sages taught: If most of the knives have been set aside, the figs left in the field are permitted with regard to the laws of stealing and are exempt from tithes, since their owners presumably do not want them and the figs are therefore considered ownerless property.
רַבִּי וְרַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה אִיקְּלַעוּ לְהָהוּא אַתְרָא בִּזְמַן שֶׁהוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת, רַבִּי הֲוָה קָא אָכֵיל, רַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה לָא אָכֵיל. אֲתָא מָרְהוֹן, אֲמַר לְהוּ: אַמַּאי לָא אָכְלִי רַבָּנַן? הוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת הוּא! וְאַף עַל פִּי כֵן לָא אָכֵיל רַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה, קָסָבַר: מִשּׁוּם סַנְיוּת מִילְּתָא הוּא דְּקָאָמַר הָדֵין גַּבְרָא.
The Gemara relates: Rabbi Yehuda HaNasi and Rabbi Yosei bar Rabbi Yehuda arrived at a certain place at a time when most of the knives had been set aside. Rabbi Yehuda HaNasi ate the figs left in the field, but Rabbi Yosei bar Rabbi Yehuda did not eat. The owner of the field came and said to them: Why are the Sages not eating? It is now the period when most of the knives have been set aside. The Gemara notes: But nevertheless, Rabbi Yosei bar Rabbi Yehuda did not eat, since he thought that it was only due to embarrassment over the matter that that man said his comment, but he did not really mean to declare his figs ownerless.
רַבִּי חָמָא בַּר רַבִּי חֲנִינָא אִיקְּלַע לְהָהוּא אַתְרָא בִּזְמַן שֶׁהוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת, הֲוָה קָאָכֵיל, יָהֵיב לְשַׁמָּעֵיהּ לָא אָכֵיל. אֲמַר לֵיהּ: אֱכוֹל, כָּךְ אָמַר לִי רַבִּי יִשְׁמָעֵאל בַּר רַבִּי יוֹסֵי מִשּׁוּם אָבִיו: הוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת — מוּתָּרוֹת מִשּׁוּם גֵּזֶל וּפְטוּרוֹת מִן הַמַּעֲשֵׂר.
The Gemara relates another incident: Rabbi Ḥama bar Rabbi Ḥanina arrived at a certain place at a time when most of the knives had been set aside. He ate from the figs that were left in the field, but when he gave some to his attendant the latter did not eat. Rabbi Ḥama said to him: Eat, as Rabbi Yishmael bar Rabbi Yosei said to me the following ruling in the name of his father: If most of the knives have been set aside, the figs are permitted with regard to the laws of stealing and are exempt from the tithe.
רַבִּי טַרְפוֹן אַשְׁכְּחֵיהּ הָהוּא גַּבְרָא בִּזְמַן שֶׁהוּקְפְּלוּ הַמַּקְצוּעוֹת דְּקָאָכֵיל. אַחֲתֵיהּ בְּשַׂקָּא וְשַׁקְלֵיהּ וְאַמְטְיֵיהּ לְמִשְׁדֵּיהּ בְּנַהֲרָא. אָמַר לוֹ: אוֹי לוֹ לְטַרְפוֹן שֶׁזֶּה הוֹרְגוֹ! שְׁמַע הָהוּא גַּבְרָא שַׁבְקֵיהּ וַעֲרַק. אָמַר רַבִּי אֲבָהוּ מִשּׁוּם רַבִּי חֲנַנְיָה בֶּן גַּמְלִיאֵל: כׇּל יָמָיו שֶׁל אוֹתוֹ צַדִּיק הָיָה מִצְטַעֵר עַל דָּבָר זֶה, אָמַר: אוֹי לִי שֶׁנִּשְׁתַּמַּשְׁתִּי בְּכִתְרָהּ שֶׁל תּוֹרָה.
The Gemara relates another incident: A certain man found Rabbi Tarfon eating figs from his field at the time when most of the knives had been set aside. He placed Rabbi Tarfon in a sack, lifted him up, and carried him to throw him into the river. Rabbi Tarfon said to him: Woe to Tarfon, for this man is killing him. When that man heard that he was carrying the great Rabbi Tarfon, he left him and fled. Rabbi Abbahu said in the name of Rabbi Ḥananya ben Gamliel: All the days of that righteous man, Rabbi Tarfon, he was distressed over this matter, saying: Woe is me, for I made use of the crown of Torah, as Rabbi Tarfon was only released out of respect for his Torah learning.
וְאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: כׇּל הַמִּשְׁתַּמֵּשׁ בְּכִתְרָהּ שֶׁל תּוֹרָה נֶעְקָר מִן הָעוֹלָם. קַל וָחוֹמֶר: וּמָה בֵּלְשַׁצַּר שֶׁנִּשְׁתַּמֵּשׁ בִּכְלֵי קוֹדֶשׁ שֶׁנַּעֲשׂוּ כְּלֵי חוֹל, שֶׁנֶּאֱמַר: ״וּבָאוּ בָהּ פָּרִיצִים וְחִילְּלוּהָ״, כֵּיוָן שֶׁפְּרָצוּם נַעֲשׂוּ חוֹל — נֶעְקַר מִן הָעוֹלָם, דִּכְתִיב: ״בֵּהּ בְּלֵילְיָא קְטִיל בֵּלְשַׁצַּר״, הַמִּשְׁתַּמֵּשׁ בְּכִתְרָהּ שֶׁל תּוֹרָה, שֶׁהוּא חַי וְקַיָּים לְעוֹלָם — עַל אַחַת כַּמָּה וְכַמָּה.
And with regard to this statement, Rabba bar bar Ḥana said that Rabbi Yoḥanan said: Whoever makes use of the crown of Torah is uprooted from the world. This can be derived by means of an a fortiori inference: If Belshazzar, who made use of the sacred Temple vessels, which had already become non-sacred vessels by that time, as after their forcible removal from the Temple the vessels lost their sanctity, as it is stated in the verse: “And robbers shall enter into it, and profane it” (Ezekiel 7:22), showing that once the Temple vessels have been robbed they become non-sacred, was uprooted from the world for his actions, as it is written: “On that night Belshazzar the Chaldean king was killed” (Daniel 5:30); one who makes use of the crown of Torah, which lives and endures forever and whose sanctity cannot be removed, all the more so shall he be uprooted.
וְרַבִּי טַרְפוֹן, כֵּיוָן דְּכִי אָכֵיל דְּהוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת הֲוָה, אַמַּאי צַעֲרֵיהּ הָהוּא גַּבְרָא? מִשּׁוּם דְּהָהוּא הֲווֹ גָּנְבִי לֵיהּ עִנְבֵי כּוּלַּהּ שַׁתָּא, וְכֵיוָן דְּאַשְׁכְּחֵיהּ לְרַבִּי טַרְפוֹן סָבַר: הַיְינוּ דְּגַנְבַן. אִי הָכִי אַמַּאי צַיעַר נַפְשֵׁיהּ? מִשּׁוּם דְּרַבִּי טַרְפוֹן עָשִׁיר גָּדוֹל הֲוָה, וַהֲוָה לֵיהּ לְפַיְּיסוֹ בְּדָמִים.
The Gemara returns to the incident involving Rabbi Tarfon. And in the case of Rabbi Tarfon, since he was eating during the time when most of the knives had been set aside, why did that man trouble him? The Gemara explains: It was because someone had been stealing grapes from that man all year, and when he found Rabbi Tarfon he thought: This is the one who stole from me the entire year. The Gemara asks: If so, why did Rabbi Tarfon berate himself? Clearly he was justified in saving himself. The Gemara answers: Since Rabbi Tarfon was very wealthy, he should have sought to appease him with money in order to save himself, rather than relying on his status as a Torah scholar.
תַּנְיָא: ״לְאַהֲבָה אֶת ה׳ אֱלֹהֶיךָ לִשְׁמוֹעַ בְּקֹלוֹ וּלְדׇבְקָה בוֹ״, שֶׁלֹּא יֹאמַר אָדָם: אֶקְרָא שֶׁיִּקְרָאוּנִי ״חָכָם״, אֶשְׁנֶה שֶׁיִּקְרָאוּנִי ״רַבִּי״, אֲשַׁנֵּן שֶׁאֶהְיֶה זָקֵן וְאֵשֵׁב בִּישִׁיבָה.
Apropos the story of Rabbi Tarfon’s regret for gaining personal benefit from his status as a Torah scholar, the Gemara cites similar teachings. It is taught in a baraita: The verse states: “To love the Lord your God, to listen to His voice, and to cleave to Him” (Deuteronomy 30:20). This verse indicates that a person should not say: I will read the written Torah so that they will call me a Sage; I will study Mishna so that they will call me Rabbi; I will review my studies so that I will be an Elder and will sit in the academy.
אֶלָּא לְמַד מֵאַהֲבָה, וְסוֹף הַכָּבוֹד לָבֹא. שֶׁנֶּאֱמַר: ״קׇשְׁרֵם עַל אֶצְבְּעֹתֶיךָ כׇּתְבֵם עַל לוּחַ לִבֶּךָ״. וְאוֹמֵר: ״דְּרָכֶיהָ דַרְכֵי נוֹעַם״, וְאוֹמֵר: ״עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר״.
Rather, learn out of love, as the verse states: “To love the Lord your God.” And the honor will eventually come of its own accord, as it is stated: “Bind them upon your fingers; write them on the tablet of your heart” (Proverbs 7:3), and it states: “Its ways are ways of pleasantness, and all its paths are peace” (Proverbs 3:17), and it states: “It is a tree of life to those who grasp it; happy is everyone who holds it fast” (Proverbs 3:17). Consequently, one who studies in order to master Torah for its own sake, as reflected in the verse “bind them upon your fingers,” will eventually merit pleasantness, peace, and happiness.
רַבִּי אֱלִיעֶזֶר בַּר רַבִּי צָדוֹק אוֹמֵר: עֲשֵׂה דְּבָרִים לְשֵׁם פׇּעֳלָם, וְדַבֵּר בָּהֶם לִשְׁמָם. אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם, וְאַל תַּעֲשֵׂם קוּרְדּוֹם לִהְיוֹת עוֹדֵר בּוֹ. וְקַל וָחוֹמֶר: וּמָה בֵּלְשַׁצַּר שֶׁלֹּא נִשְׁתַּמֵּשׁ אֶלָּא בִּכְלֵי קֹדֶשׁ שֶׁנַּעֲשׂוּ כְּלֵי חוֹל — נֶעְקַר מִן הָעוֹלָם, הַמִּשְׁתַּמֵּשׁ בְּכִתְרָהּ שֶׁל תּוֹרָה — עַל אַחַת כַּמָּה וְכַמָּה.
Rabbi Eliezer bar Rabbi Tzadok says: Do things for the sake of their performance, not for any ulterior motive, and speak words of Torah for their own sake. Do not make them a crown with which to become glorified, nor make them a dolabra [kordom] with which to hoe, i.e., do not use Torah study as a means of earning a livelihood. And this is an a fortiori inference: If Belshazzar, who made use only of sacred vessels that had become non-sacred vessels, was uprooted from the world, one who makes use of the crown of Torah, whose sanctity is permanent, all the more so shall he be uprooted from the world.
אָמַר רָבָא: שְׁרֵי לֵיהּ לְאִינִישׁ לְאוֹדוֹעֵי נַפְשֵׁיהּ בְּאַתְרָא דְּלָא יָדְעִי לֵיהּ — דִּכְתִיב: ״וְעַבְדְּךָ יָרֵא אֶת ה׳ מִנְּעוּרָיו״, אֶלָּא קַשְׁיָא דְּרַבִּי טַרְפוֹן! עָשִׁיר גָּדוֹל הָיָה, וַהֲוָה לֵיהּ לְפַיֹּיסֵיהּ בְּדָמִים.
Rava said: In a time of need, it is permitted for a person to make himself known in a place where people do not know him. The proof is from what Obadiah said to Elijah in order to identify himself, as it is written: “But I, your servant, have feared the Lord from my youth” (I Kings 18:12). The Gemara asks: But this is difficult with regard to the story about Rabbi Tarfon, who was distraught because he revealed his identity to the man who placed him in the sack. The Gemara answers: The case of Rabbi Tarfon is different, as he was very wealthy, and therefore he should have sought to appease him with money.
רָבָא רָמֵי, כְּתִיב: ״וְעַבְדְּךָ יָרֵא אֶת ה׳ מִנְּעוּרָיו״, וּכְתִיב: ״יְהַלֶּלְךָ זָר וְלֹא פִיךָ״! הָא — בְּאַתְרָא דְּיָדְעִי לֵיהּ, הָא — בְּאַתְרָא דְּלָא יָדְעִי לֵיהּ.
Rava raises a contradiction: It is written that Obadiah spoke highly of himself: “But I, your servant, have feared the Lord from my youth.” And it is written: “Let another praise you, and not your own mouth” (Proverbs 27:2). He answers: This verse is referring to a place where people know him, where he should not praise himself, whereas that verse is referring to a place where people do not know him.
אָמַר רָבָא: שְׁרֵי לֵיהּ לְצוּרְבָּא מֵרַבָּנַן לְמֵימַר ״צוּרְבָּא מֵרַבָּנַן אֲנָא, שְׁרוֹ לִי תִּיגְרַאי בְּרֵישָׁא״, דִּכְתִיב: ״וּבְנֵי דָוִד כֹּהֲנִים הָיוּ״ — מָה כֹּהֵן נוֹטֵל בָּרֹאשׁ, אַף תַּלְמִיד חָכָם נוֹטֵל בָּרֹאשׁ. וְכֹהֵן מְנָא לַן? דִּכְתִיב: ״וְקִדַּשְׁתּוֹ כִּי אֶת לֶחֶם (ה׳) אֱלֹהֶיךָ הוּא מַקְרִיב״, וְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״וְקִדַּשְׁתּוֹ״ — לְכׇל דָּבָר שֶׁבִּקְדוּשָּׁה,
Rava said further: It is permitted for a Torah scholar to say: I am a Torah scholar, so resolve my case first, as it is written: “And the sons of David were priests” (II Samuel 8:18). The sons of David could not have been actual priests, as David was not a priest. Rather, the verse indicates that just as a priest takes his portion first, so too, a Torah scholar takes his portion first. And a priest, from where do we derive that he takes his portion first? As it is written: “And you shall sanctify him, for he offers the bread of your God” (Leviticus 21:8). And the school of Rabbi Yishmael taught: The phrase “and you shall sanctify him” applies with regard to every matter of sanctity:
לִפְתּוֹחַ רִאשׁוֹן, וּלְבָרֵךְ רִאשׁוֹן, וְלִיטּוֹל מָנָה יָפָה רִאשׁוֹן.
To open the Torah reading first, to recite a blessing first, and to take a fine portion first. When portions are distributed equally, a priest can choose his share first. The verse with regard to the sons of David proves that the same halakha applies to Torah scholars.
אָמַר רָבָא: שְׁרֵי לֵיהּ לְצוּרְבָּא מֵרַבָּנַן לְמֵימַר: לָא יָהֵיבְנָא אַכְּרָגָא, דִּכְתִיב ״מִנְדָּה בְלוֹ וַהֲלָךְ לָא שַׁלִּיט לְמִירְמֵא עֲלֵיהוֹן״. וְאָמַר רַבִּי יְהוּדָה: ״מִנְדָּה״ — זוֹ מְנָת הַמֶּלֶךְ, ״בְּלוֹ״ — זוֹ כֶּסֶף גֻּולְגָּלְתָּא, ״וַהֲלָךְ״ — זוֹ אַרְנוֹנָא.
Furthermore, Rava said: It is permitted for a Torah scholar to say: I will not pay the head tax [karga], as it is written that the king of Persia wrote to Ezra, with regard to the priests, the Levites, and others who worked in the Temple: “It shall not be lawful to impose minda, belo, and halakh upon them” (Ezra 7:24). And Rabbi Yehuda said: Minda; this is the king’s portion. Belo; this is the money of the head tax. And halakh; this is arnona, a levy on people and their animals to perform physical labor in the service of the ruling authority. Since a Torah scholar is considered equivalent to a priest, as he is also dedicated to a sacred task, this exemption applies to him as well.
וְאָמַר רָבָא: שְׁרֵי לֵיהּ לְצוּרְבָּא מֵרַבָּנַן לְמֵימַר: ״עַבְדָּא דְנוּרָא אֲנָא לָא יָהֵיבְנָא אַכְּרָגָא״. מַאי טַעְמָא — לְאַבְרוֹחֵי אַרְיָא מִינֵּיהּ קָאָמַר.
And Rava said further: It is permitted for a Torah scholar to say: I am a servant of the priests of fire worship and therefore I will not pay the head tax. Rava maintains that a scholar may issue a statement of this kind in a place where the priests of fire-worshippers are exempt from the head tax, because he actually is declaring himself a servant of God, who is referred to as “a devouring fire” (Deuteronomy 4:24). What is the reason that he is allowed to make this statement? He is saying it merely in order to chase a lion away from him, i.e., to avoid suffering a loss.
רַב אָשֵׁי הֲוָה לֵיהּ הָהוּא אִבָּא, זַבְּנֵיהּ לְבֵי נוּרָא. אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: הָאִיכָּא ״לִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל״! אֲמַר לֵיהּ: רוֹב עֵצִים לְהַסָּקָה נִיתְּנוּ.
The Gemara relates that Rav Ashi had a particular forest, and he sold it for its wood to the temple of fire worship. Ravina said to Rav Ashi: Isn’t there the prohibition: “You shall not put a stumbling block before the blind” (Leviticus 19:14), which prohibits assisting others in committing transgressions? And yet you are providing assistance to an idolatrous cult. He said to him: Most of the wood they use is for kindling, not for their ritual service. Consequently, I need not be concerned that the particular wood that I have sold them will be used for idolatry.
מַתְנִי׳ ״עַד הַקָּצִיר״ — עַד שֶׁיַּתְחִיל הֶעָם לִקְצוֹר קְצִיר חִטִּין, אֲבָל לֹא קְצִיר שְׂעוֹרִין, הַכֹּל לְפִי מְקוֹם נִדְרוֹ. אִם הָיָה בָּהָר — בָּהָר, וְאִם הָיָה בַּבִּקְעָה — בַּבִּקְעָה.
MISHNA: If one takes a vow until the harvest, the vow remains in effect until people begin to harvest. This is referring to the wheat harvest but not the barley harvest. As for the exact date of this event, all is determined according to the place where he took his vow. If he was on a mountain, it is assumed that he referred to the time of the harvest on the mountain, and if he was in a valley, it is assumed that he meant the time of the harvest in the valley.
״עַד הַגְּשָׁמִים״, ״עַד שֶׁיְּהוּ הַגְּשָׁמִים״ — עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: עַד שֶׁיַּגִּיעַ זְמַנָּהּ שֶׁל רְבִיעָה. ״עַד שֶׁיִּפְסְקוּ גְּשָׁמִים״ — עַד שֶׁיֵּצֵא נִיסָן כּוּלּוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: עַד שֶׁיַּעֲבוֹר הַפֶּסַח.
If one takes a vow until the rains, or until there are rains, the vow remains in effect until the second rain of the rainy season falls. Rabban Shimon ben Gamliel says: Until the time of the second rainfall arrives, even if rain does not fall. If one takes a vow until the rains end, the vow remains in effect until the entire month of Nisan has ended; this is the statement of Rabbi Meir. Rabbi Yehuda says: Until Passover has passed.
גְּמָ׳ תַּנְיָא: הַנּוֹדֵר ״עַד הַקַּיִץ״ בַּגָּלִיל, וְיָרַד לָעֲמָקִים, אַף עַל פִּי שֶׁהִגִּיעַ הַקַּיִץ בָּעֲמָקִים — אָסוּר עַד שֶׁיַּגִּיעַ הַקַּיִץ בַּגָּלִיל.
GEMARA: It is taught in a baraita: With regard to one who vows until the summer in the Galilee and subsequently descends to the valleys, even if the summer season has already arrived in the valleys, the subject of his vow remains forbidden to him until summer arrives in the Galilee, in accordance with the mishna’s ruling that the duration of a vow is in accordance with the place where it was made.
״עַד הַגְּשָׁמִים״, ״עַד שֶׁיְּהוּ גְּשָׁמִים״ — עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָּה, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר וְכוּ׳. אָמַר רַבִּי זֵירָא: מַחֲלוֹקֶת דְּאָמַר ״עַד הַגְּשָׁמִים״, אֲבָל אָמַר ״עַד הַגֶּשֶׁם״ — עַד זְמַן גְּשָׁמִים קָאָמַר.
The mishna states that if one takes a vow until the rains, or until there are rains, he means until the second rain of the rainy season. Rabban Shimon ben Gamliel says: Until the time of the second rainfall arrives. The Gemara comments: Rabbi Zeira said: The dispute is in a case where one said: Until the rains. However, if he says: Until the rain, everyone agrees that he is saying that the vow should remain in effect until the time of the rains, but not necessarily until the rain actually falls.
