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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nedarim 32



(a) According to Rebbi Yehudah bar Bizna ...
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 point ...
2. ... Tziporah took a sharp rock, and saved Moshe by performing the Mitzvah.
(b) According to Rebbi Yehudah bar Bizna, Moshe wanted to kill the two angels, but Hashem stopped him. Others say - that he actually killed Cheimah.

(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 him.

2) 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.


(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 spiritual).

(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.
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 Mekarev them.
(b) Rav interprets "Vayarek es Chanichav Yelidei Beiso" to mean that Avraham inspired them to fight, with words of Torah (see also Rosh).

(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.
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").
(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).



(a) "Ir Gedolah", in the Pasuk in Koheles, refers to the body, and "Anashim Bah Me'at" to the limbs.
  1. "Melech Gadol" - refers to the Yetzer ha'Ra.
  2. ... "Metzodim va'Charamim" - to sins.
  3. ... "Ish Miskein ve'Chacham" - refers to the Yetzer Tov.
(b) The latter will save the city - by getting them to perform Teshuvah and good deeds.

(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 one's actions).

(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).

(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.

***** Hadran Alach Arba'ah Nedarim *****

***** 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.
2. ... permitted to borrow from him a shirt, a ring, a cloak or nose-rings.
(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*.

(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 Isur Ha'anah.

(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.

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