## Nedarim Daf 31b

###### Nedarim 31b:1
[Nedarim 31b:1](https://torahapp.org/share/book/Nedarim/r/31b:1)

מַתְנִיתִין בִּזְבִינָא מִיצְעָא, וְדִשְׁמוּאֵל בִּזְבִינָא חֲרִיפָא.

**William Davidson Edition - English:**
it must be that **the mishna** is dealing **with an average sale,** which is neither of particularly low quality and difficult to sell nor of particularly high quality and in high demand. Therefore, when it is sold at the fixed price, it cannot be said that either the buyer or seller benefits. Consequently, the one taking the vow must lower the price when selling to those forbidden by the vow and add to the price when buying from them. **And** by contrast, the case **of Shmuel** is referring **to a keen sale,** in which a sale at the fixed price is considered to be primarily beneficial to the buyer.


###### Nedarim 31b:2
[Nedarim 31b:2](https://torahapp.org/share/book/Nedarim/r/31b:2)

תַּנְיָא כְּוָתֵיהּ דִּשְׁמוּאֵל: הַלּוֹקֵחַ כֵּלִים מִן הַתַּגָּר לְשַׁגְּרָן לְבֵית חָמִיו, וְאָמַר לוֹ: אִם מְקַבְּלִין אוֹתָן מִמֶּנִּי — אֲנִי נוֹתֵן לְךָ דְּמֵיהֶם, וְאִם לָאו — אֲנִי נוֹתֵן לְךָ לְפִי טוֹבַת הֲנָאָה שֶׁבָּהֶן. נֶאֶנְסוּ בַּהֲלִיכָה — חַיָּיב.

**William Davidson Edition - English:**
The Gemara comments: It **is taught** in a *baraita* **in accordance with the opinion of Shmuel** that taking an item from the seller to inspect it before purchase is considered like borrowing it. In the case of **one who takes utensils from a merchant** in order **to send them to his father-in-law’s house** as a gift **and says to** the merchant: **If they accept them from me I** will **give you their value, and if** they do **not** want them, **I** will **give you** a sum of money **according to** the value of **the financial benefit that** I received **from them,** i.e., I will pay something for the benefit that I received from showing my father-in-law that I want to honor him, then if **an accident occurs to** the utensils **on the way** to the house of the father-in-law and they are broken, the buyer is **liable** to pay because he has the status of a borrower.


###### Nedarim 31b:3
[Nedarim 31b:3](https://torahapp.org/share/book/Nedarim/r/31b:3)

בַּחֲזָרָה — פָּטוּר, מִפְּנֵי שֶׁהוּא כְּנוֹשֵׂא שָׂכָר.

**William Davidson Edition - English:**
But if the father-in-law did not want them and returned them to the seller, and an accident occurred **on the return** trip, the buyer **is exempt because he is like a paid bailee.** Since the father-in-law decided not to accept them, and the prospective buyer no longer benefits from them, he is not considered to be a borrower, but rather, a paid bailee of these utensils, and a paid bailee is exempt in the case of an accident.


###### Nedarim 31b:4
[Nedarim 31b:4](https://torahapp.org/share/book/Nedarim/r/31b:4)

הָהוּא סַפְסִירָא דִּשְׁקַל חֲמָרָא לְזַבּוֹנֵי וְלָא אִיזַּבַּן. בַּהֲדֵי דַּהֲדַר, אִיתְּנִיס חַמְרָא, חַיְּיבֵיהּ רַב נַחְמָן לְשַׁלּוֹמֵי. אֵיתִיבֵיהּ רָבָא לְרַב נַחְמָן: נֶאֶנְסוּ בַּהֲלִיכָה חַיָּיב, בַּחֲזָרָה פָּטוּר.

**William Davidson Edition - English:**
The Gemara relates: There was **a certain middleman [*safseira*] who took a donkey to sell but it was not sold,** i.e., he was unsuccessful in finding a buyer. **While he was in the midst of returning** the donkey to its owner, **an accident occurred** to the **donkey. Rav Naḥman** then **obligated him to pay** for it. **Rava raised an objection to Rav Naḥman** from this *baraita*: **If an accident occurred while on the way, he is liable** to pay; if it occurred **on the return** trip **he is exempt.** Since the case involving Rav Naḥman occurred on the return trip, why did Rav Naḥman obligate him to pay?


###### Nedarim 31b:5
[Nedarim 31b:5](https://torahapp.org/share/book/Nedarim/r/31b:5)

אֲמַר לֵיהּ: חֲזָרָה דְסַפְסִירָא — הוֹלָכָה הִיא. דְּאִילּוּ מַשְׁכַּח לְזַבּוֹנֵי — אֲפִילּוּ אַבָּבָא דְבֵיתֵיהּ מִי לָא מְזַבֵּין לֵיהּ?

**William Davidson Edition - English:**
Rav Naḥman **said to him: The return** trip **of a middleman is** like **the trip** there, and an item is not considered returned until he actually gives it to its owner. This is **because were he to find** someone **to sell** the donkey to **even at the door of his house, would he not sell it?** Therefore, he retains the status of a borrower. However, in the case of bringing a gift to a particular person who does not accept it, the sale is nullified, and the prospective buyer has only to take care of the item until it is returned to its owner, which gives him the status of a paid bailee.


###### Nedarim 31b:6
[Nedarim 31b:6](https://torahapp.org/share/book/Nedarim/r/31b:6)

**מַתְנִי׳** ״קֻוֽנָּם שֶׁאֲנִי נֶהֱנֶה לָעֲרֵלִים״ — מוּתָּר בְּעַרְלֵי יִשְׂרָאֵל, וְאָסוּר בְּמוּלֵי אוּמּוֹת הָעוֹלָם.

**William Davidson Edition - English:**
**MISHNA:** If one says: **Benefiting from those who are uncircumcised is *konam* for me,** he is **permitted** to derive benefit **from uncircumcised Jews** because they are not regarded as uncircumcised, **but he is prohibited** from deriving benefit **from the circumcised of the nations of the world.**


###### Nedarim 31b:7
[Nedarim 31b:7](https://torahapp.org/share/book/Nedarim/r/31b:7)

״שֶׁאֲנִי נֶהֱנֶה לַמּוּלִים״ — אָסוּר בְּעַרְלֵי יִשְׂרָאֵל, וּמוּתָּר בְּמוּלֵי אוּמּוֹת הָעוֹלָם. שֶׁאֵין הָעׇרְלָה קְרוּיָה אֶלָּא לְשֵׁם אוּמּוֹת הָעוֹלָם, שֶׁנֶּאֱמַר: ״כִּי כׇל הַגּוֹיִם עֲרֵלִים וְכׇל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב״. וְאוֹמֵר: ״וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה״. וְאוֹמֵר: ״פֶּן תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים פֶּן תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים״.

**William Davidson Edition - English:**
Conversely, if he said: **Benefiting from those who are circumcised** is *konam* **for me, he is prohibited** from deriving benefit even **from uncircumcised Jews and** he is **permitted** to derive benefit **from the circumcised of the nations of the world, as** the term **uncircumcised is used only to name the nations of the world, as it is stated: “For all the nations are uncircumcised, but all the house of Israel are uncircumcised in the heart”** (Jeremiah 9:25), **and it says: “And this uncircumcised Philistine shall be”** (I Samuel 17:36), **and it says: “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph”** (II Samuel 1:20). These verses indicate that ordinary gentiles are referred to as uncircumcised, regardless of whether they are actually circumcised.


###### Nedarim 31b:8
[Nedarim 31b:8](https://torahapp.org/share/book/Nedarim/r/31b:8)

רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: מְאוּסָה הִיא הָעׇרְלָה, שֶׁנִּתְגַּנּוּ בָּהּ רְשָׁעִים שֶׁנֶּאֱמַר: ״כִּי כׇל הַגּוֹיִם עֲרֵלִים״. רַבִּי יִשְׁמָעֵאל אוֹמֵר: גְּדוֹלָה מִילָה, שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלֹשׁ עֶשְׂרֵה בְּרִיתוֹת.

**William Davidson Edition - English:**
**Rabbi Elazar ben Azarya says: The foreskin is repulsive, as** is evident from the fact that **the wicked are disgraced through it, as it is stated:** “Behold, the days come, says the Lord, that I will punish all them that are circumcised in their uncircumcision: Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners of their hair polled, that dwell in the wilderness; **for all the nations are uncircumcised,** but all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25), which indicates that there is an element of disgrace associated with the foreskin. **Rabbi Yishmael says:** So **great is** the mitzva of **circumcision that thirteen covenants were sealed with regard to it,** for the word covenant appears thirteen times in the biblical passage that discusses circumcision (Genesis, chapter 17).


###### Nedarim 31b:9
[Nedarim 31b:9](https://torahapp.org/share/book/Nedarim/r/31b:9)

רַבִּי יוֹסֵי אוֹמֵר: גְּדוֹלָה מִילָה שֶׁדּוֹחָה אֶת הַשַּׁבָּת חֲמוּרָה.

**William Davidson Edition - English:**
**Rabbi Yosei says:** So **great is** the mitzva of **circumcision that it overrides the strict** *halakhot* of **Shabbat,** as circumcision is performed even if the eighth day following the birth of a son occurs on Shabbat, despite the fact that circumcision violates the prohibition of labor on Shabbat.


###### Nedarim 31b:10
[Nedarim 31b:10](https://torahapp.org/share/book/Nedarim/r/31b:10)

רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אוֹמֵר: גְּדוֹלָה מִילָה — שֶׁלֹּא נִתְלָה לוֹ לְמֹשֶׁה הַצַּדִּיק עָלֶיהָ מְלֹא שָׁעָה.

**William Davidson Edition - English:**
**Rabbi Yehoshua ben Korḥa says: Great is** the mitzva of **circumcision,** as is evident from the fact **that** the punishment of **Moses the righteous for** not circumcising his son when he was capable of doing so **was not postponed** for even **a full hour** (see Exodus 4:24–26).


###### Nedarim 31b:11
[Nedarim 31b:11](https://torahapp.org/share/book/Nedarim/r/31b:11)

רַבִּי נְחֶמְיָה אוֹמֵר: גְּדוֹלָה מִילָה — שֶׁדּוֹחָה אֶת הַנְּגָעִים. רַבִּי אוֹמֵר: גְּדוֹלָה מִילָה, שֶׁכׇּל הַמִּצְוֹת שֶׁעָשָׂה אַבְרָהָם אָבִינוּ לֹא נִקְרָא שָׁלֵם עַד שֶׁמָּל, שֶׁנֶּאֱמַר: ״הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים״.

**William Davidson Edition - English:**
**Rabbi Neḥemya says:** So **great is** the mitzva of **circumcision that it overrides** the prohibitions associated with **leprosy.** If leprosy is found on the foreskin of an infant, although it is generally prohibited to cut the afflicted area, it is permitted to do so to perform the mitzva of circumcision. **Rabbi** Yehuda HaNasi **says:** So **great is** the mitzva of **circumcision that** despite **all the mitzvot that Abraham our Patriarch did,** he **was not called wholehearted until he circumcised** himself, **as it is stated** at the time that the mitzva was given to him: **“Walk before Me and you should be wholehearted”** (Genesis 17:1).


###### Nedarim 31b:12
[Nedarim 31b:12](https://torahapp.org/share/book/Nedarim/r/31b:12)

דָּבָר אַחֵר: גְּדוֹלָה מִילָה — שֶׁאִלְמָלֵא הִיא, לֹא בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר: ״כֹּה אָמַר ה׳ אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי״.

**William Davidson Edition - English:**
**Alternatively,** so **great is** the mitzva of **circumcision that if not for it the Holy One, Blessed be He, would not have created His world, as it is stated: “Thus says the Lord: If My covenant be not with day and night, I would not have appointed the ordinances of heaven and earth”** (Jeremiah 33:25), and the covenant that exists day and night is the covenant of circumcision, as it is always found on the person’s body.


###### Nedarim 31b:13
[Nedarim 31b:13](https://torahapp.org/share/book/Nedarim/r/31b:13)

**גְּמָ׳** תַּנְיָא, רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אוֹמֵר: גְּדוֹלָה מִילָה, שֶׁכׇּל זְכִיּוֹת שֶׁעָשָׂה מֹשֶׁה רַבֵּינוּ לֹא עָמְדוּ לוֹ כְּשֶׁנִּתְרַשֵּׁל מִן הַמִּילָה, שֶׁנֶּאֱמַר: ״וַיִּפְגְּשֵׁהוּ ה׳ וַיְבַקֵּשׁ הֲמִיתוֹ״.

**William Davidson Edition - English:**
**GEMARA:** It **is taught** in a *baraita* that **Rabbi Yehoshua ben Korḥa says:** So **great is** the mitzva of **circumcision that all the merits that Moses our teacher** accrued when he **performed** mitzvot **did not protect him when he was negligent about** performing **the** mitzva of **circumcision, as it is stated: “And the Lord met him and sought to kill him”** (Exodus 4:24).


###### Nedarim 31b:14
[Nedarim 31b:14](https://torahapp.org/share/book/Nedarim/r/31b:14)

אָמַר רַבִּי: חַס וְשָׁלוֹם שֶׁמּשֶׁה רַבֵּינוּ נִתְרַשֵּׁל מִן הַמִּילָה, אֶלָּא כָּךְ אָמַר: אָמוּל וְאֵצֵא — סַכָּנָה הִיא, שֶׁנֶּאֱמַר: ״וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים וְגוֹ׳״. אָמוּל וְאֶשְׁהֶא שְׁלֹשָׁה יָמִים, הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לִי ״לֵךְ שֻׁב מִצְרָיִם״. אֶלָּא מִפְּנֵי מָה נֶעֱנַשׁ מֹשֶׁה —

**William Davidson Edition - English:**
**Rabbi** Yehuda HaNasi **said: Heaven forbid that Moses our teacher was neglectful of the** mitzva of **circumcision. Rather, this** is what **he said:** If **I circumcise** the child now **and depart** to begin my journey, it **is a danger** for the child, **as it is stated: “And it came to pass on the third day, when they were in pain”** (Genesis 34:25), which indicates that the pain of circumcision lasts for several days and the child may be in danger while in pain. If **I circumcise** him immediately **and wait three days** and only then embark on the journey, this is problematic, as **the Holy One, Blessed be He, said to me: “Go, return into Egypt”** (Exodus 4:19), i.e., go immediately. For these reasons Moses did not circumcise the child immediately, but no neglect existed on his part. **But** according to this explanation, **for what reason was Moses punished?**