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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nedarim 41


(a) What did Hashem mean when He ordered Yechezkel to prepare 'K'lei Golah'?
Which three vessels was He referring to, according to Ravin Amar Rav?

(b) When the Torah writes in Ki Savo that you will eat your bread "be'Choser Kol" some Amora'im say that it is referring to a lamp and a table, and others, without a wife, a servant or devoid of 'Da'as' (knowledge or common sense).
Which two things does the Tana list?

(c) About which 'commodity' does Abaye say that, without it, one is poor, and the Tana of a Beraisa, that without it, all one's other assets are worthless?

(a) What does Rav Alexandri Amar Rav Chiya bar Aba learn from the Pasuk in Tehilim "ha'Solei'ach le'Chol Avoneichi, ha'Rofei le'Chol Tachlu'aichi"?

(b) What does Rav Hamnuna say about someone who recovers from an illness?

(c) How did Rav Yosef explain the Pasuk in Tehilim "Kol Mishkavo Hafachta be'Cholyo"?

(d) When this actually happened to Rav Yosef, what dialogue would subsequently take place between him and Abaye?

(a) Rebbi taught Rebbi Chiya seven of the thirteen approaches to Halachos that he had devised (see Agados Maharsha). When he became ill and forgot them, Rebbi Chiya re-taught them to him.
What happened to the other six? Were they completely forgotten?

(b) According to some, Rebbi told that laudryman that he had made Rebbi Chiya and him.
What do others quote him as saying?

(a) What does Rav Alexandri Amar Rav Chiya bar Aba ...
  1. ... mean when he says that a miracle that occurs with a sick person is greater than that which occurred with Chananyah, Misha'el and Azaryah?
  2. ... (or Rebbi Yehoshua ben Levi) learn from the Pasuk in Bereishis (said by Kayin) "Vehayah Chol Motze'i Yahargeini"?
(b) Others learn this from the Pasuk in Tehilim "le'Mishpatecha Amdu ha'Yom, Ki ha'Kol Avadecha". Rabah bar Shilo applied this Pasuk to the case of a short donkey and a tall man who died.
What happened there?

(c) And Shmuel applied it to a scorpion and a frog.
What happened there?

(a) When Shmuel said that the Mitzvah to visit a sick person is confined to someone who has a fever, he really meant to preclude visiting the three types of sick people cited in the Beraisa.
Which three types?

(b) Why should one not visit ...

  1. ... someone with stomach trouble?
  2. ... someone with eye pains or with head-aches?
(c) If not for the fact that a high fever is an errand entrusted to the Angel of Death (and therefore bodes no good), it would be very useful, says Rava.
What purpose would it serve? To what does he compare it (besides the prickly-bush that surround the date-palm)?

(d) What does Rav Nachman bar Yitzchak say about both a high fever and theriac?

Answers to questions



(a) Rabah bar Yonasan Amar Rav Yechiel says that Arsan is good for a sick person. According to Rebbi Yonasan, 'Arsan' is old, peeled barley from the sieve, leftover from the first stages of sifting.
How does Rav Yosef interpret it?

(b) What does Abaye comment with regard to both opinions?

(c) Abaye forbids visiting someone who suffers from Burdam.
What is 'Burdam'?

(d) What else does he say about it?

(a) We learned in our Mishnah 'u'Merap'eihu Refu'as ha'Nefesh, Aval Lo Refu'as Mamon'.
How do we initially explain this?

(b) Who is then the Madir, and who, the Mudar?

(c) On what grounds do we refute this explanation?

(a) So how does Rav Zutra bar Tuviah explain 'Refu'as ha'Nefesh' and 'Refu'as Mamon'?

(b) Who is now the Madir, and who, the Mudar?

(c) If the reason that he is not permitted to cure the Mudar's animal is because there is somebody else who can do it, then why is he permitted to cure the Mudar himself?

(a) In which way is the Madir nevertheless permitted to assist in the curing of the animal of the Mudar?

(b) What must he nevertheless take care not to do?

(c) In which case is even that permitted?

(d) It is clear that as far as curing the Mudar is concerned, the Madir is even permitted to place the cures into the Mudar's hands.
Under which circumstances is even this prohibited?

(a) Why may the Madir bathe with the Mudar in a large public bath, but not in a small private one?

(b) They may also sleep in the same bed.
How does Rebbi Yehudah qualify this?

(c) Rebbi Meir in a Beraisa, prohibits bathing together even in a large bath. And he also prohibits sleeping together even in a large bed (on account of a small one), in summer or in winter.
What does Rebbi Yehudah say?

(d) We learned earlier that Rebbi Yehudah only comes to qualify the Tana Kama of our Mishnah, and not to argue with him.
Why can the Tana Kama not be Rebbi Meir?

(a) The Madir and the Mudar are also permitted to eat together at the same table.
Why might we have thought otherwise?

(b) Why is sharing one serving dish prohibited?

(c) When is even this permitted?

(a) 'Lo Yochal Imo min ha'Eivus shel Po'alim, ve'Lo Ya'aseh Imo be'Uman'. What is ...
  1. ... 'Eivus shel Po'alim'?
  2. ... 'Uman'?
(b) Why does the Tana ...
  1. ... not differentiate between a small 'Eivus' and a large one that contains leftovers that are returned to the employer.
  2. ... forbid them to work together in the Uman?
(c) The Chachamim disagree with Rebbi Meir, the author of the Mishnah of 'Uman'.
On what grounds do they disagree? When do they concede to him that it is forbidden?
Answers to questions

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