ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Nedarim 32
(a) According to Rebbi Yehudah bar Bizna ...
The last opinion cited in our Mishnah cited the Pasuk in Yirmiyah "Im Lo
B'risi, Yomam va'Laylah ... Lo Samti" to sing the praise of Milah. Rebbi
Elazar however, disagrees with this interpretation of 'B'risi'. In his
opinion - "B'risi" refers to Torah, on whose merit the world was created.
1. ... when Moshe failed to circumcise his son, the angels 'Af' and
'Cheimah' swallowed Moshe from his head up to the Mekom ha'Milah, at which
(b) According to Rebbi Yehudah bar Bizna, Moshe wanted to kill the two
angels, but Hashem stopped him. Others say - that he actually killed
2. ... Tziporah took a sharp rock, and saved Moshe by performing the
(c) The Pasuk "Ki Yagorti Mipnei ha'Af ve'ha'Cheimah" then poses a problem -
inasmuch as it implies that Cheimah was 'alive and well'.
(d) Some answer that there were two Mal'achim called Cheimah. Others say -
that the Pasuk refers not to Cheimah himself, but to his troop, who survived
(a) When Hashem said to Avraham "His'halech Lefanai ve'Heyei Samim", he was
initially afraid - because he understood that he had done something wrong
and was being encouraged to mend his ways.
(b) Hashem allayed his fears - by continuing "va'Etnah B'risi Beini
u'Veinecha"(confirming that his current imperfection was physical, and not
(c) Regarding Temimus, Rav Yitzchak learns from the Pasuk "Im Chasid
Tischasad, Im G'var Tamim Titamam" - that Hashem repays those who go before
Him with Temimus (obeys Him without asking any questions), with Temimus.
(d) Rav Hoshaya says that a person who goes with Temimus before Hashem -
rises to greatness.
(a) When Hashem informed Avraham that Sarah would bear him a son, he had
difficulty in understanding how this was possible - because he had read in
the stars that he (Avram) would have no children (and, concerning Nochrim,
what the stars forecast is irrevocable).
(b) Hashem reassured him however - by telling him to *go out* from his
astrology ("Vayotzei Oso ha'Chutzah"), because Yisrael are above the laws of
nature and not totally subject to them (that is why Hashem also said to him
there "Habeit No ha'Shamaymah" - implying that he should look *down* at the
stars) 'Avram cannot have children; Avraham can'.
(a) Rebbi says that a person who indulges in black-magic - will fall prey to
it (and will suffer as a result - like we find by Shaul ha'Melech).
(b) This cannot stem from the Pasuk "Ki *Lo* Nachash be'Ya'akov" - because
the word "Lo" there is spelled with an 'Alef' and not with a 'Vav'. In fact,
the source is 'Midah Keneged Midah' ('Measure for measure' - the method
invariably used by Hashem in judgment).
(c) The Beraisa quoted by Rav Ahavah Brei de'Rebbi Zeira learns from this
Pasuk, which concludes "ka'Eis Ye'amer le'Ya'akov u'le'Yisrael Mah Pa'al
Keil" - that someone who avoids dabbling in black-magic, but who trusts
implicitly in Hashem, will eventually land up in an area that is closer to
Hashem than that of the angels, and that will prompt the angels to question
him about Hashem's actions.
(d) This too, is a matter of 'Midah Keneged Midah' - because when someone
relinquishes his interest in dabbling in supernatural forces, instead
placing his faith in Hashem, Hashem will respond by elevating him to a
(supernatural) plain that is beyond that of the angels.
(a) A number of reasons are given as to why Avraham's descendants had to
suffer in Egypt for two hundred and ten years. Based on the Pasuk in Vayeira
"Vayarek es Chanichav Yelidei Beiso", Rebbi Avahu Amar Rebbi Elazar ascribes
it to the fact that he mobilized Talmidei-Chachamim (his disciples) to fight
against the four kings.
1. Shmuel learns from the Pasuk "Bamah Eida Ki Irasheneh" - that it is
because he displayed a lack of faith by querying Hashem's promise to give
him Eretz Yisrael.
(b) Rav interprets "Vayarek es Chanichav Yelidei Beiso" to mean that Avraham
inspired them to fight, with words of Torah (see also Rosh).
2. ... Rebbi Yochanan learns from the Pasuk "Ten Li ha'Nefesh, ve'ha'Rechush
Kach Lach" - that it is because he returned the captives (that he had
recaptured from the four kings) to the king of S'dom, instead of being
(c) Alternatively - Rav means to say that Avraham emptied them of the Torah
that they had learned from him (though it is not clear why Rav then says
'*ba*'Torah, instead of '*me*'Torah').
(d) Shmuel explains it to mean - that he offered them a lot of gold to tempt
them to go to war with him.
(a) Rav Ami bar Aba puts Eliezer on a par with all the other three hundred
and eighteen men who fought together with Avraham. Others point out - that
that is actually the numerical value of Eliezer's name (and that perhaps it
was Eliezer alone who went to war with Avraham).
(b) Rav Ami bar Aba learns from the Pasuk "*Eikev* Asher Shama Avraham
be'Koli" - that Avraham listened to Hashem for a hundred and seventy two
years (the numerical value of "Eikev"), which (bearing in mind that Avraham
lived until the age of a hundred and seventy five) means that he first
acknowledged Hashem at the age of three.
(c) And he comments on ...
1. ... the word 'ha'Satan' - that its numerical value is three hundred and
sixty four, implying that there is one day in the year when he does not have
jurisdiction over our deeds; namely, Yom Kipur.
(d) The four limbs that we are talking about, besides that of the Milah, are
the two eyes and the two ears (which are the only limbs that function
automatically), and which a person who has had B'ris Milah brings under his
control (with Divine inspiration).
2. ... the fact that Avraham was initially called "Avram", and that when he
performed the Milah, Hashem changed his name to "Avraham" - that initially,
he only had control over two hundred and forty three limbs (the numerical
value of "Avram"), and it was only after he performed the Mitzvah of Milah
that he gained control over the other five (totalling two hundred and forty
eight - the numerical value of "Avraham").
(a) "Ir Gedolah", in the Pasuk in Koheles, refers to the body, and "Anashim
Bah Me'at" to the limbs.
(b) The latter will save the city - by getting them to perform Teshuvah and
- "Melech Gadol" - refers to the Yetzer ha'Ra.
- ... "Metzodim va'Charamim" - to sins.
- ... "Ish Miskein ve'Chacham" - refers to the Yetzer Tov.
(c) "ve'Adam Lo Zachar es ha'Ish ha'Miskein ha'Hu" - means that, at the time
that a person sins, he doesn't give a thought to the Yetzer Tov.
(d) Another Pasuk there teaches us that Teshuvah and good deeds performed by
the ten rulers strengthen the wise man. Five of the rulers are synonymous
with the five limbs mentioned above - the other five with the two hands, the
two feet and the mouth (comprising the ten limbs mainly responsible for all
(a) Rebbi Zecharyah in the name of Rebbi Yishmael learns from the Pasuk
"u'Malki-Tzedek ... ve'Hu Cohen le'Keil Elyon" - that Hashem had originally
intended all of Malki-Tzedek (alias Shem)'s descendants to inherit the
Kehunah from him (because the Kehunah as we know, is hereditary).
***** Hadran Alach Arba'ah Nedarim *****
(b) He lost that merit however - because he blessed Avraham before blessing
Hashem (and it is imperative for a Cohen to have his priorities right).
(c) In the end, the Kehunah was given to the descendants of Avraham - who
gained it on his own merit, and not because he was a descendent of Shem (who
had already lost it).
(d) Rebbi Zecharyah learns from "ve*'Hu* Kohen ... " - that Shem was a Kohen
but not his descendants.
***** Perek Ein Bein ha'Mudar *****
(a) Someone who is Mudar Ma'achal from his friend, is ...
1. ... not permitted to borrow from him a strainer, a sieve or a mill.
(b) Besides this latter list, someone who is Mudar Hana'ah from his friend
is *not permitted to walk* on his property - whereas someone who is Mudar
from him only Ma'achal, *is*.
2. ... permitted to borrow from him a shirt, a ring, a cloak or nose-rings.
(c) The Tana includes in the former list (of things that are forbidden even
to someone who is Mudar Ma'achal) the things that he did, rather than pots
and spit-rods and the like - to teach us that even though these things are
not used in the final stages of food preparation (like pots and spit-rods
are), they are nevertheless forbidden.
(a) The author of our Mishnah (who forbids a Mudar Hana'ah to walk in the
Madir's property) must be Rebbi Eliezer - who includes in the Isur Hana'ah
even the trivial benefits that most people would be Mochel (such as an extra
fruit or two on the scales).
(b) According to the Rabbanan - any Hana'ah that people tend to be Mochel is
not included in the Isur Hana'ah (in this case).
(c) The Rabbanan only argue with Rebbi Eliezer with regard to walking
through the Madir's courtyard, which people tend to be Mochel - but not with
regard to sitting there and engaging in various kinds of activities. There,
they agree with him, because, aside from partners, people tend ot be fussy
about that. Consuequently, they agree with him that it is included in the
(d) Rabeinu Chananel and Rabeinu Tam rule like the Chachamim. The Ramban
rule like Rebbi Eliezer - because (apart from another proof from Perek
ha'Shutfin) it is a S'tam Mishnah.