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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nedarim 56

NEDARIM 56 - This daf has been dedicated l'Iluy Nishmas Esther Chaya Rayzel (Friedman) bas Gershon Eliezer, mother of Jeri Turkel, Marcia Weinblatt and Moshe Smulevitz, after the completion of the Shiv'a (Yahrzeit: 1 Elul). She was a woman of valor who was devoted to her family and gave of herself unstintingly, inspiring all those around her.


(a) According to Rebbi Meir in our Mishnah 'ha'Noder min ha'Bayis, Mutar ba'Aliyah'.
What do the Chachamim say?

(b) Will someone who is Noder min ha'Aliyah, be permitted to live in the house?

(c) The Beraisa Darshens from the Pasuk in Tazri'a "*be*'Veis Eretz Achuzaschem" (with regard to Tzara'as on the house) to include the attic. Why does Rav Chisda establish the Beraisa like Rebbi Meir?

(d) On what grounds does Abaye, based on the Pasuk in "be'Veis Eretz *Achuzaschem*" disagree?

(a) The Tana also Darshens "be'Veis", 'Lerabos es ha'Yatzi'a' (the gallery or the extension).
On what basis do we reject this text?

(b) We change it to 'Lerabos es ha'Tzavu'a'.
Why would we otherwise have thought that a colored house or room is not subject to Tzara'as?

(a) Rav Huna bar Chiya said in the name of Ula 'Bayis be'Veisi Ani Mocher Lach, Mar'eihu Aliyah'.
What can we infer from this?

(b) We suggest that Ula's statement follows the opinion of Rebbi Meir, who holds that 'a house' does not incorporate the attic.
How would we need to explain 'Aliyah' in order to establish the Beraisa even like the Rabbanan?

(c) According to our initial understanding of the Beraisa - why can the buyer not argue that he bought a house, and not an attic?

(d) The Sugya in Menachos concludes like our initial understanding of Ula's statement, in which case, the Halachah ought to be like Rebbi Meir. The Ramban however, establishes the Halachah like the Chachamim, in spite of the Sugya in Menachos.
Bearing in mind the inference that we made from Ula's statement, how does he do that?

(a) 'Rebbi Meir Omer, ha'Noder min ha'Mitah, Mutar be'Dargesh'.
What do the Chachamim say?

(b) What will be the Din in the case of Noder min ha'Dargesh? Will that incorporate beds?

(c) Where would the King who became an Aveil and those who came to comfort him, sit at the Se'udas Havra'ah (the first meal that one serves an Aveil)?

(d) How do we initially try to prove from this Mishnah too, that a Dargesh cannot be a bed that was made for good Mazel, but not to sleep on?

(a) We refute the previous Kashya however, on the grounds that one also serves an Aveil meat and wine, even though he may well not partake of them the whole year round. So we try to disprove our initial suggestion from the Beraisa which requires the Dargesh to be stood upright, but not overturned. Why would our current interpretation of Dargesh present a problem with this interpretation?

(b) This too is not a problem however, because we have a precedent of other beds that are exceptions to the rule, and which do not need to be overturned.
Which beds are we talking about?

(c) We finally refute the current explanation from another Beraisa, where Raban Shimon ben Gamliel says 'Dargesh Matir Karbitav, ve'Hu Nofel me'Eilav'. How does that prove our original suggestion wrong? What are 'Karbitav'?

(d) Both the Chachamim and Raban Shimon ben Gamliel agree that a Dargesh does not need to be overturned.
Why not? Why is a Dargesh different than a bed in this respect?

Answers to questions



(a) We have proved that a Dargesh is not a bed that is designated for Mazel. How does Ravin quoting Rav Tachlifa bar Ma'arva then define it?

(b) How was Ravin certain that the latter was right?

(c) Rebbi Yirmiyah initially thinks that they tied the leather mattress to the *bed* by winding its straps round the poles of the frame in opposite directions and then tying them together.
According to that, how would they have tied the mattress to the *Dargesh*?

(a) When, according to the Beraisa, do wooden beds and babies-cribs become subject to Tum'ah?

(b) How does this disprove Rebbi Yirmiyah's theory that one ties the mattress to the bed by winding the straps around the poles of the frame?

(c) So we are forced to conclude that the mattress of a bed, like that of a Dargesh, was attached to the frame by pushing the straps through holes in the posts and tying them with a bow.
In that case, (besides the different heights of the bed-posts) what distinguishes a Dargesh from a bed?

(d) Finally, how does Rebbi Yehoshua ben Levi rule with regard to ...

  1. ... a Dargesh? Does one stand it upright or simply untie the bows and let it fall?
  2. ... a two-poster bed, which cannot be overturned?
(a) We have learned in our Mishnah 'ha'Noder min ha'Ir, Mutar Likaneis li'Techumah shel Ir, ve'Asur Likaneis le'Iburah'.
What is the definition of ...
  1. ... 'Techumah shel Ir'?
  2. ... 'Iburah shel Ir'?
(b) The Tana continues 'Aval ha'Noder min ha'Bayis, Asur min ha'Egef ve'Lifnim'.
What does this mean? What is the 'Egef'?
(a) How does Rebbi Yochanan derive from the Pasuk in Yehoshua "Vayehi bi'Heyos Yehoshua bi'Yericho ... ", that the Ibur of the city is considered part of the city?

(b) How do we know that this Pasuk refers to the Ibur and not to the T'chum?

(a) With regard to the Kohen locking up a house which has signs of Tzara'as, the Torah writes "ve'Yatza ha'Kohen min ha'Bayis".
How do we know that this does not mean that he must (or that he may) go home and close it from there?

(b) How would he do that anyway?

(c) And what do we then learn from " ... min ha'Bayis"?

(d) If the Kohen went home before shutting the house, or if he did so standing underneath the outer part of the lintel, has he performed his duty Bedieved?

(a) How do we reconcile the fact that Lechatchilah the Kohen must leave the entire door-jamb, even the section that is beyond the closed door, with what we just learned (that *that* section is no longer considered part of the house?

(b) What will consequently be the Din if someone makes a Neder to stand in a house? At which point will he stand without fulfilling his Neder?

Answers to questions

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