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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nedarim 29


(a) Rav Hamnuna questions Ula, who holds 'Kedushah Pak'ah Bichdi'.
What Kashya does he ask on him from the Din of Kidushin?

(b) According to those who interpret 'Korban' in our Mishnah as Konem, how does Rabeinu Yonah reconcile Rav Hamnuna's Kashya with the Mishnah in ha'Noder min ha'Yerek 'she'At Nehenis Li Ad ha'Pesach Im Teilchi le'Veis Avich Ad ha'Chag ... ' where it is clear that Konamos do fall away automatically?

(c) How does Rava answer Rav Hamnuna's Kashya on Ula by differentiating between the case in our Mishnah and Kidushei Ishah?

(a) What does the Tana of the Beraisa say about a case where someone declares an ox to be an Olah for thirty days and then a Shelamim?

(b) How does Abaye query Rava's previous answer (and certainly Rav Hamnuna) from this Beraisa?

(c) Does this mean that, according to Abaye, if a man betroths a woman for today but not for tomorrow, the Kidushin will fall away automatically tomorrow?

(d) How does the Rashba prove this?

(a) How does Rava repudiate Abaye's Kashya?

(b) Why must the Tana then be speaking about a Ba'al Mum?

(c) Some say that this answer will only conform with Rava, who holds that 'Kedushas Damim Pak'ah Bichdi', but not with bar Pada. Others explain that even bar Pada will explain the Beraisa by Kedushas Damim, and it speaks when he actually redeemed the animal.
Then what Chidush is the Beraisa coming to teach us?

(d) On what grounds does the Kedushas Shelamim in fact, take effect?

(a) What does the Seifa of the Beraisa rule, where he reversed the order (placing the Kedushas Shelamim first and the Kedushas Olah in thirty days time)?

(b) What Kashya does Abaye then ask from the Seifa on Rava, who established the Reisha exclusively in a case of Kedushas Damim?

(c) How will Abaye explain the corollary between the Reisha and the Seifa? Why do we need the Seifa?

Answers to questions



(a) How does Rav Papa explain the Seifa 'le'Achar Sheloshim Yom Olah, u'Me'achshav Shelamim', according to bar Pada?

(b) What is the source for ...

  1. ... the first Halachah (in the Seifa of the Beraisa) 'le'Achar Sheloshim Yom Olah'?
  2. ... the second Halachah 'u'Me'achshav Shelamim (ve'Lo Olah)'?
(c) We learned the first Limud from Kidushin.
How do we answer the Kashya 'Petite'?
(a) In the case of Kidushin, the woman remains Mekudeshes even though, when the thirty days expire, the money has all been spent.
What will the Din be if the man betrothed the woman with a Sh'tar, and the Sh'tar tore before the expiry-date?

(b) Then why do we ask 'Peshita', seeing as here the Hekdesh took place through mere words, which are no longer in existence at the end of the thirty-day period (and therefore comparable to Kidushei Sh'tar)?

(c) We conclude that, even according to those who maintain that in the case of Kidushin, the woman can retract during the thirty-day period, she will not be able to do so in our case (of Hekdesh).
Why is that?

(a) Why, in the Seifa, does the Tana switch cases, placing Shelamim before Olah?

(b) What other Chidush can we learn from the sequence in the Seifa?

(c) How far might we have carried the initial contention?

(d) And why does the Tana invert the case, placing 'le'Achar Sheloshim Olah before 'u'me'Achshav Shelamim'?

(a) Even taking into account the principle 'Amiraso li'Gevo'ah ki'Mesiraso le'Hedyot', why can the Noder not retract before the thirty day expiry-date, seeing as he specified that the Hekdesh is to take place only in thirty days time?

(b) What practical application does this explanation have with regard to Tzedakah?

(c) According to the Rashba, the current Sugya goes only according to Bar Pada, but not according to Abaye and Rava.
In which major issue will they then argue with bar Pada?

(d) How does the Rashba even suggest reconciling Rava with the Beraisa, even if the Reisha and the Seifa speak about Kedushas Damim?

Answers to questions

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