Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Daf Yomi

December 26, 2022 | 讘壮 讘讟讘转 转砖驻状讙

  • This month's learning is sponsored by Shifra Tyberg and Rephael Wenger in loving memory of Zvi ben Yisrael Yitzhak Tyberg on his yahrzeit, and in honor of their daughter Ayelet's upcoming marriage to Ori Kinberg.

  • This month's learning is sponsored by Rabbi Hayim Herring with pride and love, in honor of his spouse, Terri Krivosha, who received this year's Sidney Barrows Lifetime Commitment Award from the Mpls. And St. Paul Federations in recognition of her distinguished contribution to the Twin Cities Legal and Jewish Communities.聽

  • 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.

Nedarim 62

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鈥檚 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鈥檚 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.聽

转谞讗 讛讜拽驻诇讜 专讜讘 讛诪拽爪讜注讜转 诪讜转专讜转 诪砖讜诐 讙讝诇 讜驻讟讜专讜转 诪谉 讛诪注砖专讜转


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.


专讘讬 讜专讘讬 讬讜住讬 讘专 专讘讬 讬讛讜讚讛 讗讬拽诇注讜 诇讛讛讜讗 讗转专讗 讘讝诪谉 砖讛讜拽驻诇讜 专讜讘 讛诪拽爪讜注讜转 专讘讬 讛讜讛 拽讗 讗讻讬诇 专讘讬 讬讜住讬 讘专 专讘讬 讬讛讜讚讛 诇讗 讗讻讬诇 讗转讗 诪专讛讜谉 讗诪专 诇讛讜 讗诪讗讬 诇讗 讗讻诇讬 专讘谞谉 讛讜拽驻诇讜 专讜讘 讛诪拽爪讜注讜转 讛讜讗 讜讗祝 注诇 驻讬 讻谉 诇讗 讗讻讬诇 专讘讬 讬讜住讬 讘专 专讘讬 讬讛讜讚讛 拽住讘专 诪砖讜诐 住谞讬讜转 诪讬诇转讗 讛讜讗 讚拽讗诪专 讛讚讬谉 讙讘专讗


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.


专讘讬 讞诪讗 讘专 专讘讬 讞谞讬谞讗 讗讬拽诇注 诇讛讛讜讗 讗转专讗 讘讝诪谉 砖讛讜拽驻诇讜 专讜讘 讛诪拽爪讜注讜转 讛讜讛 拽讗讻讬诇 讬讛讬讘 诇砖诪注讬讛 诇讗 讗讻讬诇 讗诪专 诇讬讛 讗讻讜诇 讻讱 讗诪专 诇讬 专讘讬 讬砖诪注讗诇 讘专 专讘讬 讬讜住讬 诪砖讜诐 讗讘讬讜 讛讜拽驻诇讜 专讜讘 讛诪拽爪讜注讜转 诪讜转专讜转 诪砖讜诐 讙讝诇 讜驻讟讜专讜转 诪谉 讛诪注砖专


The Gemara relates another incident: Rabbi 岣ma bar Rabbi 岣nina 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 岣ma 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.


专讘讬 讟专驻讜谉 讗砖讻讞讬讛 讛讛讜讗 讙讘专讗 讘讝诪谉 砖讛讜拽驻诇讜 讛诪拽爪讜注讜转 讚拽讗讻讬诇 讗讞转讬讛 讘砖拽讗 讜砖拽诇讬讛 讜讗诪讟讬讬讛 诇诪砖讚讬讛 讘谞讛专讗 讗诪专 诇讜 讗讜讬 诇讜 诇讟专驻讜谉 砖讝讛 讛讜专讙讜 砖诪注 讛讛讜讗 讙讘专讗 砖讘拽讬讛 讜注专拽 讗诪专 专讘讬 讗讘讛讜 诪砖讜诐 专讘讬 讞谞谞讬讛 讘谉 讙诪诇讬讗诇 讻诇 讬诪讬讜 砖诇 讗讜转讜 爪讚讬拽 讛讬讛 诪爪讟注专 注诇 讚讘专 讝讛 讗诪专 讗讜讬 诇讬 砖谞砖转诪砖转讬 讘讻转专讛 砖诇 转讜专讛


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 岣nanya 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.


讜讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讛诪砖转诪砖 讘讻转专讛 砖诇 转讜专讛 谞注拽专 诪谉 讛注讜诇诐 拽诇 讜讞讜诪专 讜诪讛 讘诇砖爪专 砖谞砖转诪砖 讘讻诇讬 拽讜讚砖 砖谞注砖讜 讻诇讬 讞讜诇 砖谞讗诪专 讜讘讗讜 讘讛 驻专讬爪讬诐 讜讞讬诇诇讜讛 讻讬讜谉 砖驻专爪讜诐 谞注砖讜 讞讜诇 谞注拽专 诪谉 讛注讜诇诐 讚讻转讬讘 讘讛 讘诇讬诇讬讗 拽讟讬诇 讘诇砖爪专 讛诪砖转诪砖 讘讻转专讛 砖诇 转讜专讛 砖讛讜讗 讞讬 讜拽讬讬诐 诇注讜诇诐 注诇 讗讞转 讻诪讛 讜讻诪讛


And with regard to this statement, Rabba bar bar 岣na said that Rabbi Yo岣nan 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: 鈥淎nd robbers shall enter into it, and profane it鈥 (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: 鈥淥n that night Belshazzar the Chaldean king was killed鈥 (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.


讜专讘讬 讟专驻讜谉 讻讬讜谉 讚讻讬 讗讻讬诇 讚讛讜拽驻诇讜 专讜讘 讛诪拽爪讜注讜转 讛讜讛 讗诪讗讬 爪注专讬讛 讛讛讜讗 讙讘专讗 诪砖讜诐 讚讛讛讜讗 讛讜讜 讙谞讘讬 诇讬讛 注谞讘讬 讻讜诇讛 砖转讗 讜讻讬讜谉 讚讗砖讻讞讬讛 诇专讘讬 讟专驻讜谉 住讘专 讛讬讬谞讜 讚讙谞讘谉 讗讬 讛讻讬 讗诪讗讬 爪讬注专 谞驻砖讬讛 诪砖讜诐 讚专讘讬 讟专驻讜谉 注砖讬专 讙讚讜诇 讛讜讛 讜讛讜讛 诇讬讛 诇驻讬讬住讜 讘讚诪讬诐


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.


转谞讬讗 诇讗讛讘讛 讗转 讛壮 讗诇讛讬讱 诇砖诪讜注 讘拽诇讜 讜诇讚讘拽讛 讘讜 砖诇讗 讬讗诪专 讗讚诐 讗拽专讗 砖讬拽专讗讜谞讬 讞讻诐 讗砖谞讛 砖讬拽专讗讜谞讬 专讘讬 讗砖谞谉 砖讗讛讬讛 讝拽谉 讜讗砖讘 讘讬砖讬讘讛


Apropos the story of Rabbi Tarfon鈥檚 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: 鈥淭o love the Lord your God, to listen to His voice, and to cleave to Him鈥 (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.


讗诇讗 诇诪讚 诪讗讛讘讛 讜住讜祝 讛讻讘讜讚 诇讘讗 砖谞讗诪专 拽砖专诐 注诇 讗爪讘注转讬讱 讻转讘诐 注诇 诇讜讞 诇讘讱 讜讗讜诪专 讚专讻讬讛 讚专讻讬 谞讜注诐 讜讗讜诪专 注抓 讞讬讬诐 讛讬讗 诇诪讞讝讬拽讬诐 讘讛 讜转诪讻讬讛 诪讗砖专


Rather, learn out of love, as the verse states: 鈥淭o love the Lord your God.鈥 And the honor will eventually come of its own accord, as it is stated: 鈥淏ind them upon your fingers; write them on the tablet of your heart鈥 (Proverbs 7:3), and it states: 鈥淚ts ways are ways of pleasantness, and all its paths are peace鈥 (Proverbs 3:17), and it states: 鈥淚t is a tree of life to those who grasp it; happy is everyone who holds it fast鈥 (Proverbs 3:17). Consequently, one who studies in order to master Torah for its own sake, as reflected in the verse 鈥渂ind them upon your fingers,鈥 will eventually merit pleasantness, peace, and happiness.


专讘讬 讗诇讬注讝专 讘专 专讘讬 爪讚讜拽 讗讜诪专 注砖讛 讚讘专讬诐 诇砖诐 驻注诇诐 讜讚讘专 讘讛诐 诇砖诪诐 讗诇 转注砖诐 注讟专讛 诇讛转讙讚诇 讘讛诐 讜讗诇 转注砖诐 拽讜专讚讜诐 诇讛讬讜转 注讜讚专 讘讜 讜拽诇 讜讞讜诪专 讜诪讛 讘诇砖爪专 砖诇讗 谞砖转诪砖 讗诇讗 讘讻诇讬 拽讚砖 砖谞注砖讜 讻诇讬 讞讜诇 谞注拽专 诪谉 讛注讜诇诐 讛诪砖转诪砖 讘讻转专讛 砖诇 转讜专讛 注诇 讗讞转 讻诪讛 讜讻诪讛


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.


讗诪专 专讘讗 砖专讬 诇讬讛 诇讗讬谞讬砖 诇讗讜讚讜注讬 谞驻砖讬讛 讘讗转专讗 讚诇讗 讬讚注讬 诇讬讛 讚讻转讬讘 讜注讘讚讱 讬专讗 讗转 讛壮 诪谞注讜专讬讜 讗诇讗 拽砖讬讗 讚专讘讬 讟专驻讜谉 注砖讬专 讙讚讜诇 讛讬讛 讜讛讜讛 诇讬讛 诇驻讬讬住讬讛 讘讚诪讬诐


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: 鈥淏ut I, your servant, have feared the Lord from my youth鈥 (I聽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.


专讘讗 专诪讬 讻转讬讘 讜注讘讚讱 讬专讗 讗转 讛壮 诪谞注讜专讬讜 讜讻转讬讘 讬讛诇诇讱 讝专 讜诇讗 驻讬讱 讛讗 讘讗转专讗 讚讬讚注讬 诇讬讛 讛讗 讘讗转专讗 讚诇讗 讬讚注讬 诇讬讛


Rava raises a contradiction: It is written that Obadiah spoke highly of himself: 鈥淏ut I, your servant, have feared the Lord from my youth.鈥 And it is written: 鈥淟et another praise you, and not your own mouth鈥 (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.


讗诪专 专讘讗 砖专讬 诇讬讛 诇爪讜专讘讗 诪专讘谞谉 诇诪讬诪专 爪讜专讘讗 诪专讘谞谉 讗谞讗 砖专讜 诇讬 转讬讙专讗讬 讘专讬砖讗 讚讻转讬讘 讜讘谞讬 讚讜讚 讻讛谞讬诐 讛讬讜 诪讛 讻讛谉 谞讜讟诇 讘专讗砖 讗祝 转诇诪讬讚 讞讻诐 谞讜讟诇 讘专讗砖 讜讻讛谉 诪谞讗 诇谉 讚讻转讬讘 讜拽讚砖转讜 讻讬 讗转 诇讞诐 (讛壮) 讗诇讛讬讱 讛讜讗 诪拽专讬讘 讜转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讜拽讚砖转讜 诇讻诇 讚讘专 砖讘拽讚讜砖讛


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: 鈥淎nd the sons of David were priests鈥 (II聽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: 鈥淎nd you shall sanctify him, for he offers the bread of your God鈥 (Leviticus 21:8). And the school of Rabbi Yishmael taught: The phrase 鈥渁nd you shall sanctify him鈥 applies with regard to every matter of sanctity:


诇驻转讜讞 专讗砖讜谉 讜诇讘专讱 专讗砖讜谉 讜诇讬讟讜诇 诪谞讛 讬驻讛 专讗砖讜谉


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.


讗诪专 专讘讗 砖专讬 诇讬讛 诇爪讜专讘讗 诪专讘谞谉 诇诪讬诪专 诇讗 讬讛讬讘谞讗 讗讻专讙讗 讚讻转讬讘 诪谞讚讛 讘诇讜 讜讛诇讱 诇讗 砖诇讬讟 诇诪讬专诪讗 注诇讬讛讜谉 讜讗诪专 专讘讬 讬讛讜讚讛 诪谞讚讛 讝讜 诪谞转 讛诪诇讱 讘诇讜 讝讜 讻住祝 讙讜诇讙诇转讗 讜讛诇讱 讝讜 讗专谞讜谞讗


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: 鈥淚t shall not be lawful to impose minda, belo, and halakh upon them鈥 (Ezra 7:24). And Rabbi Yehuda said: Minda; this is the king鈥檚 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.


讜讗诪专 专讘讗 砖专讬 诇讬讛 诇爪讜专讘讗 诪专讘谞谉 诇诪讬诪专 注讘讚讗 讚谞讜专讗 讗谞讗 诇讗 讬讛讬讘谞讗 讗讻专讙讗 诪讗讬 讟注诪讗 诇讗讘专讜讞讬 讗专讬讗 诪讬谞讬讛 拽讗诪专


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 鈥渁 devouring fire鈥 (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.


专讘 讗砖讬 讛讜讛 诇讬讛 讛讛讜讗 讗讘讗 讝讘谞讬讛 诇讘讬 谞讜专讗 讗诪专 诇讬讛 专讘讬谞讗 诇专讘 讗砖讬 讛讗讬讻讗 诇驻谞讬 注讜专 诇讗 转转谉 诪讻砖讜诇 讗诪专 诇讬讛 专讜讘 注爪讬诐 诇讛住拽讛 谞讬转谞讜:


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鈥檛 there the prohibition: 鈥淵ou shall not put a stumbling block before the blind鈥 (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.


诪转谞讬壮 注讚 讛拽爪讬专 注讚 砖讬转讞讬诇 讛注诐 诇拽爪讜专 拽爪讬专 讞讟讬谉 讗讘诇 诇讗 拽爪讬专 砖注讜专讬谉 讛讻诇 诇驻讬 诪拽讜诐 谞讚专讜 讗诐 讛讬讛 讘讛专 讘讛专 讜讗诐 讛讬讛 讘讘拽注讛 讘讘拽注讛


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.


注讚 讛讙砖诪讬诐 注讚 砖讬讛讜 讛讙砖诪讬诐 注讚 砖转专讚 专讘讬注讛 砖谞讬讛 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 注讚 砖讬讙讬注 讝诪谞讛 砖诇 专讘讬注讛 注讚 砖讬驻住拽讜 讙砖诪讬诐 注讚 砖讬爪讗 谞讬住谉 讻讜诇讜 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 注讚 砖讬注讘讜专 讛驻住讞:


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.


讙诪壮 转谞讬讗 讛谞讜讚专 注讚 讛拽讬抓 讘讙诇讬诇 讜讬专讚 诇注诪拽讬诐 讗祝 注诇 驻讬 砖讛讙讬注 讛拽讬抓 讘注诪拽讬诐 讗住讜专 注讚 砖讬讙讬注 讛拽讬抓 讘讙诇讬诇:


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鈥檚 ruling that the duration of a vow is in accordance with the place where it was made.


注讚 讛讙砖诪讬诐 注讚 砖讬讛讜 讙砖诪讬诐 注讚 砖转专讚 专讘讬注讛 砖谞讬讛 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讜讻讜壮: 讗诪专 专讘讬 讝讬专讗 诪讞诇讜拽转 讚讗诪专 注讚 讛讙砖诪讬诐 讗讘诇 讗诪专 注讚 讛讙砖诐 注讚 讝诪谉 讙砖诪讬诐 拽讗诪专


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.


  • This month's learning is sponsored by Shifra Tyberg and Rephael Wenger in loving memory of Zvi ben Yisrael Yitzhak Tyberg on his yahrzeit, and in honor of their daughter Ayelet's upcoming marriage to Ori Kinberg.

  • This month's learning is sponsored by Rabbi Hayim Herring with pride and love, in honor of his spouse, Terri Krivosha, who received this year's Sidney Barrows Lifetime Commitment Award from the Mpls. And St. Paul Federations in recognition of her distinguished contribution to the Twin Cities Legal and Jewish Communities.聽

  • 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.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

learn daf yomi one week at a time with tamara spitz

Nedarim: 58-63 – Daf Yomi One Week at a Time

This week we will learn about vows that have set time limits. The Gemara interprets nuances in language that can...
talking talmud_square

Nedarim 62: The Great Rabbi Tarfon

Several stories about Rabbi Tarfon, including his reputation, and how he made use of it. [Who's Who: R. Tarfon] Also,...

Nedarim 62

The William Davidson Talmud | Powered by Sefaria

Nedarim 62

转谞讗 讛讜拽驻诇讜 专讜讘 讛诪拽爪讜注讜转 诪讜转专讜转 诪砖讜诐 讙讝诇 讜驻讟讜专讜转 诪谉 讛诪注砖专讜转


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.


专讘讬 讜专讘讬 讬讜住讬 讘专 专讘讬 讬讛讜讚讛 讗讬拽诇注讜 诇讛讛讜讗 讗转专讗 讘讝诪谉 砖讛讜拽驻诇讜 专讜讘 讛诪拽爪讜注讜转 专讘讬 讛讜讛 拽讗 讗讻讬诇 专讘讬 讬讜住讬 讘专 专讘讬 讬讛讜讚讛 诇讗 讗讻讬诇 讗转讗 诪专讛讜谉 讗诪专 诇讛讜 讗诪讗讬 诇讗 讗讻诇讬 专讘谞谉 讛讜拽驻诇讜 专讜讘 讛诪拽爪讜注讜转 讛讜讗 讜讗祝 注诇 驻讬 讻谉 诇讗 讗讻讬诇 专讘讬 讬讜住讬 讘专 专讘讬 讬讛讜讚讛 拽住讘专 诪砖讜诐 住谞讬讜转 诪讬诇转讗 讛讜讗 讚拽讗诪专 讛讚讬谉 讙讘专讗


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.


专讘讬 讞诪讗 讘专 专讘讬 讞谞讬谞讗 讗讬拽诇注 诇讛讛讜讗 讗转专讗 讘讝诪谉 砖讛讜拽驻诇讜 专讜讘 讛诪拽爪讜注讜转 讛讜讛 拽讗讻讬诇 讬讛讬讘 诇砖诪注讬讛 诇讗 讗讻讬诇 讗诪专 诇讬讛 讗讻讜诇 讻讱 讗诪专 诇讬 专讘讬 讬砖诪注讗诇 讘专 专讘讬 讬讜住讬 诪砖讜诐 讗讘讬讜 讛讜拽驻诇讜 专讜讘 讛诪拽爪讜注讜转 诪讜转专讜转 诪砖讜诐 讙讝诇 讜驻讟讜专讜转 诪谉 讛诪注砖专


The Gemara relates another incident: Rabbi 岣ma bar Rabbi 岣nina 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 岣ma 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.


专讘讬 讟专驻讜谉 讗砖讻讞讬讛 讛讛讜讗 讙讘专讗 讘讝诪谉 砖讛讜拽驻诇讜 讛诪拽爪讜注讜转 讚拽讗讻讬诇 讗讞转讬讛 讘砖拽讗 讜砖拽诇讬讛 讜讗诪讟讬讬讛 诇诪砖讚讬讛 讘谞讛专讗 讗诪专 诇讜 讗讜讬 诇讜 诇讟专驻讜谉 砖讝讛 讛讜专讙讜 砖诪注 讛讛讜讗 讙讘专讗 砖讘拽讬讛 讜注专拽 讗诪专 专讘讬 讗讘讛讜 诪砖讜诐 专讘讬 讞谞谞讬讛 讘谉 讙诪诇讬讗诇 讻诇 讬诪讬讜 砖诇 讗讜转讜 爪讚讬拽 讛讬讛 诪爪讟注专 注诇 讚讘专 讝讛 讗诪专 讗讜讬 诇讬 砖谞砖转诪砖转讬 讘讻转专讛 砖诇 转讜专讛


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 岣nanya 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.


讜讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讛诪砖转诪砖 讘讻转专讛 砖诇 转讜专讛 谞注拽专 诪谉 讛注讜诇诐 拽诇 讜讞讜诪专 讜诪讛 讘诇砖爪专 砖谞砖转诪砖 讘讻诇讬 拽讜讚砖 砖谞注砖讜 讻诇讬 讞讜诇 砖谞讗诪专 讜讘讗讜 讘讛 驻专讬爪讬诐 讜讞讬诇诇讜讛 讻讬讜谉 砖驻专爪讜诐 谞注砖讜 讞讜诇 谞注拽专 诪谉 讛注讜诇诐 讚讻转讬讘 讘讛 讘诇讬诇讬讗 拽讟讬诇 讘诇砖爪专 讛诪砖转诪砖 讘讻转专讛 砖诇 转讜专讛 砖讛讜讗 讞讬 讜拽讬讬诐 诇注讜诇诐 注诇 讗讞转 讻诪讛 讜讻诪讛


And with regard to this statement, Rabba bar bar 岣na said that Rabbi Yo岣nan 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: 鈥淎nd robbers shall enter into it, and profane it鈥 (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: 鈥淥n that night Belshazzar the Chaldean king was killed鈥 (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.


讜专讘讬 讟专驻讜谉 讻讬讜谉 讚讻讬 讗讻讬诇 讚讛讜拽驻诇讜 专讜讘 讛诪拽爪讜注讜转 讛讜讛 讗诪讗讬 爪注专讬讛 讛讛讜讗 讙讘专讗 诪砖讜诐 讚讛讛讜讗 讛讜讜 讙谞讘讬 诇讬讛 注谞讘讬 讻讜诇讛 砖转讗 讜讻讬讜谉 讚讗砖讻讞讬讛 诇专讘讬 讟专驻讜谉 住讘专 讛讬讬谞讜 讚讙谞讘谉 讗讬 讛讻讬 讗诪讗讬 爪讬注专 谞驻砖讬讛 诪砖讜诐 讚专讘讬 讟专驻讜谉 注砖讬专 讙讚讜诇 讛讜讛 讜讛讜讛 诇讬讛 诇驻讬讬住讜 讘讚诪讬诐


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.


转谞讬讗 诇讗讛讘讛 讗转 讛壮 讗诇讛讬讱 诇砖诪讜注 讘拽诇讜 讜诇讚讘拽讛 讘讜 砖诇讗 讬讗诪专 讗讚诐 讗拽专讗 砖讬拽专讗讜谞讬 讞讻诐 讗砖谞讛 砖讬拽专讗讜谞讬 专讘讬 讗砖谞谉 砖讗讛讬讛 讝拽谉 讜讗砖讘 讘讬砖讬讘讛


Apropos the story of Rabbi Tarfon鈥檚 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: 鈥淭o love the Lord your God, to listen to His voice, and to cleave to Him鈥 (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.


讗诇讗 诇诪讚 诪讗讛讘讛 讜住讜祝 讛讻讘讜讚 诇讘讗 砖谞讗诪专 拽砖专诐 注诇 讗爪讘注转讬讱 讻转讘诐 注诇 诇讜讞 诇讘讱 讜讗讜诪专 讚专讻讬讛 讚专讻讬 谞讜注诐 讜讗讜诪专 注抓 讞讬讬诐 讛讬讗 诇诪讞讝讬拽讬诐 讘讛 讜转诪讻讬讛 诪讗砖专


Rather, learn out of love, as the verse states: 鈥淭o love the Lord your God.鈥 And the honor will eventually come of its own accord, as it is stated: 鈥淏ind them upon your fingers; write them on the tablet of your heart鈥 (Proverbs 7:3), and it states: 鈥淚ts ways are ways of pleasantness, and all its paths are peace鈥 (Proverbs 3:17), and it states: 鈥淚t is a tree of life to those who grasp it; happy is everyone who holds it fast鈥 (Proverbs 3:17). Consequently, one who studies in order to master Torah for its own sake, as reflected in the verse 鈥渂ind them upon your fingers,鈥 will eventually merit pleasantness, peace, and happiness.


专讘讬 讗诇讬注讝专 讘专 专讘讬 爪讚讜拽 讗讜诪专 注砖讛 讚讘专讬诐 诇砖诐 驻注诇诐 讜讚讘专 讘讛诐 诇砖诪诐 讗诇 转注砖诐 注讟专讛 诇讛转讙讚诇 讘讛诐 讜讗诇 转注砖诐 拽讜专讚讜诐 诇讛讬讜转 注讜讚专 讘讜 讜拽诇 讜讞讜诪专 讜诪讛 讘诇砖爪专 砖诇讗 谞砖转诪砖 讗诇讗 讘讻诇讬 拽讚砖 砖谞注砖讜 讻诇讬 讞讜诇 谞注拽专 诪谉 讛注讜诇诐 讛诪砖转诪砖 讘讻转专讛 砖诇 转讜专讛 注诇 讗讞转 讻诪讛 讜讻诪讛


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.


讗诪专 专讘讗 砖专讬 诇讬讛 诇讗讬谞讬砖 诇讗讜讚讜注讬 谞驻砖讬讛 讘讗转专讗 讚诇讗 讬讚注讬 诇讬讛 讚讻转讬讘 讜注讘讚讱 讬专讗 讗转 讛壮 诪谞注讜专讬讜 讗诇讗 拽砖讬讗 讚专讘讬 讟专驻讜谉 注砖讬专 讙讚讜诇 讛讬讛 讜讛讜讛 诇讬讛 诇驻讬讬住讬讛 讘讚诪讬诐


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: 鈥淏ut I, your servant, have feared the Lord from my youth鈥 (I聽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.


专讘讗 专诪讬 讻转讬讘 讜注讘讚讱 讬专讗 讗转 讛壮 诪谞注讜专讬讜 讜讻转讬讘 讬讛诇诇讱 讝专 讜诇讗 驻讬讱 讛讗 讘讗转专讗 讚讬讚注讬 诇讬讛 讛讗 讘讗转专讗 讚诇讗 讬讚注讬 诇讬讛


Rava raises a contradiction: It is written that Obadiah spoke highly of himself: 鈥淏ut I, your servant, have feared the Lord from my youth.鈥 And it is written: 鈥淟et another praise you, and not your own mouth鈥 (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.


讗诪专 专讘讗 砖专讬 诇讬讛 诇爪讜专讘讗 诪专讘谞谉 诇诪讬诪专 爪讜专讘讗 诪专讘谞谉 讗谞讗 砖专讜 诇讬 转讬讙专讗讬 讘专讬砖讗 讚讻转讬讘 讜讘谞讬 讚讜讚 讻讛谞讬诐 讛讬讜 诪讛 讻讛谉 谞讜讟诇 讘专讗砖 讗祝 转诇诪讬讚 讞讻诐 谞讜讟诇 讘专讗砖 讜讻讛谉 诪谞讗 诇谉 讚讻转讬讘 讜拽讚砖转讜 讻讬 讗转 诇讞诐 (讛壮) 讗诇讛讬讱 讛讜讗 诪拽专讬讘 讜转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讜拽讚砖转讜 诇讻诇 讚讘专 砖讘拽讚讜砖讛


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: 鈥淎nd the sons of David were priests鈥 (II聽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: 鈥淎nd you shall sanctify him, for he offers the bread of your God鈥 (Leviticus 21:8). And the school of Rabbi Yishmael taught: The phrase 鈥渁nd you shall sanctify him鈥 applies with regard to every matter of sanctity:


诇驻转讜讞 专讗砖讜谉 讜诇讘专讱 专讗砖讜谉 讜诇讬讟讜诇 诪谞讛 讬驻讛 专讗砖讜谉


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.


讗诪专 专讘讗 砖专讬 诇讬讛 诇爪讜专讘讗 诪专讘谞谉 诇诪讬诪专 诇讗 讬讛讬讘谞讗 讗讻专讙讗 讚讻转讬讘 诪谞讚讛 讘诇讜 讜讛诇讱 诇讗 砖诇讬讟 诇诪讬专诪讗 注诇讬讛讜谉 讜讗诪专 专讘讬 讬讛讜讚讛 诪谞讚讛 讝讜 诪谞转 讛诪诇讱 讘诇讜 讝讜 讻住祝 讙讜诇讙诇转讗 讜讛诇讱 讝讜 讗专谞讜谞讗


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: 鈥淚t shall not be lawful to impose minda, belo, and halakh upon them鈥 (Ezra 7:24). And Rabbi Yehuda said: Minda; this is the king鈥檚 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.


讜讗诪专 专讘讗 砖专讬 诇讬讛 诇爪讜专讘讗 诪专讘谞谉 诇诪讬诪专 注讘讚讗 讚谞讜专讗 讗谞讗 诇讗 讬讛讬讘谞讗 讗讻专讙讗 诪讗讬 讟注诪讗 诇讗讘专讜讞讬 讗专讬讗 诪讬谞讬讛 拽讗诪专


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 鈥渁 devouring fire鈥 (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.


专讘 讗砖讬 讛讜讛 诇讬讛 讛讛讜讗 讗讘讗 讝讘谞讬讛 诇讘讬 谞讜专讗 讗诪专 诇讬讛 专讘讬谞讗 诇专讘 讗砖讬 讛讗讬讻讗 诇驻谞讬 注讜专 诇讗 转转谉 诪讻砖讜诇 讗诪专 诇讬讛 专讜讘 注爪讬诐 诇讛住拽讛 谞讬转谞讜:


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鈥檛 there the prohibition: 鈥淵ou shall not put a stumbling block before the blind鈥 (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.


诪转谞讬壮 注讚 讛拽爪讬专 注讚 砖讬转讞讬诇 讛注诐 诇拽爪讜专 拽爪讬专 讞讟讬谉 讗讘诇 诇讗 拽爪讬专 砖注讜专讬谉 讛讻诇 诇驻讬 诪拽讜诐 谞讚专讜 讗诐 讛讬讛 讘讛专 讘讛专 讜讗诐 讛讬讛 讘讘拽注讛 讘讘拽注讛


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.


注讚 讛讙砖诪讬诐 注讚 砖讬讛讜 讛讙砖诪讬诐 注讚 砖转专讚 专讘讬注讛 砖谞讬讛 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 注讚 砖讬讙讬注 讝诪谞讛 砖诇 专讘讬注讛 注讚 砖讬驻住拽讜 讙砖诪讬诐 注讚 砖讬爪讗 谞讬住谉 讻讜诇讜 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 注讚 砖讬注讘讜专 讛驻住讞:


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.


讙诪壮 转谞讬讗 讛谞讜讚专 注讚 讛拽讬抓 讘讙诇讬诇 讜讬专讚 诇注诪拽讬诐 讗祝 注诇 驻讬 砖讛讙讬注 讛拽讬抓 讘注诪拽讬诐 讗住讜专 注讚 砖讬讙讬注 讛拽讬抓 讘讙诇讬诇:


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鈥檚 ruling that the duration of a vow is in accordance with the place where it was made.


注讚 讛讙砖诪讬诐 注讚 砖讬讛讜 讙砖诪讬诐 注讚 砖转专讚 专讘讬注讛 砖谞讬讛 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讜讻讜壮: 讗诪专 专讘讬 讝讬专讗 诪讞诇讜拽转 讚讗诪专 注讚 讛讙砖诪讬诐 讗讘诇 讗诪专 注讚 讛讙砖诐 注讚 讝诪谉 讙砖诪讬诐 拽讗诪专


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.


Scroll To Top