## Nedarim Daf 32b

###### Nedarim 32b:1
[Nedarim 32b:1](https://torahapp.org/share/book/Nedarim/r/32b:1)

״הַשָּׂטָן״ בְּחוּשְׁבָּנֵיהּ תְּלָת מְאָה וְשִׁיתִּין וְאַרְבְּעָה. וְאָמַר רָמֵי בַּר אַבָּא: כְּתִיב ״אַבְרָם״, וּכְתִיב ״אַבְרָהָם״. בַּתְּחִלָּה הִמְלִיכוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מָאתַיִם וְאַרְבָּעִים וּשְׁלֹשָׁה אֵבָרִים, וּלְבַסּוֹף הִמְלִיכוֹ עַל מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה אֵבָרִים,

**William Davidson Edition - English:**
The letters of the term **the Satan [*haSatan*] in numerical value** is **364,** which equals the number of days of the year, except for Yom Kippur, during which he has no power. **And Rami bar Abba said: It is written “Abram,” and** after he was commanded to perform circumcision **it is written “Abraham”** (Genesis 17:5). **Initially the Holy One, Blessed be He, enthroned him** as ruler **over 243 limbs,** which is the numerical equivalent of the letters of the word Abram. **And in the end,** after he was circumcised, **He enthroned him** as ruler **over 248 limbs,** which is the numerical equivalent of the letters of the word Abraham.


###### Nedarim 32b:2
[Nedarim 32b:2](https://torahapp.org/share/book/Nedarim/r/32b:2)

אֵלּוּ הֵן: שְׁתֵּי עֵינַיִם, וּשְׁתֵּי אׇזְנַיִם, וְרֹאשׁ הַגְּוִיָּיה.

**William Davidson Edition - English:**
**These are** the additional limbs: **Two eyes, and two ears, and the tip of the sex organ.** Following his circumcision, he had total control over them, and they performed only according to his will.


###### Nedarim 32b:3
[Nedarim 32b:3](https://torahapp.org/share/book/Nedarim/r/32b:3)

וְאָמַר רָמֵי בַּר אַבָּא, מַאי דִּכְתִיב: ״עִיר קְטַנָּה וַאֲנָשִׁים וְגוֹ׳״. ״עִיר קְטַנָּה״ — זֶה הַגּוּף, ״וַאֲנָשִׁים בָּהּ מְעַט״ — אֵלּוּ אֵבָרִים, ״וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל וְסָבַב אֹתָהּ״ — זֶה יֵצֶר הָרָע, ״וּבָנָה עָלֶיהָ מְצוֹדִים וַחֲרָמִים״ — אֵלּוּ עֲוֹנוֹת,

**William Davidson Edition - English:**
**And Rami bar Abba said: What is** the meaning of that **which is written: “There was a little city and** few **men** in it, and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a man poor and wise, and he by his wisdom delivered the city; yet no man remembered that same poor man” (Ecclesiastes 9:14–15)? **“A little city,” this** is referring to **the body; “and few men in it,” this** is referring to **the limbs; “and there came a great king against it and besieged it,” this** is referring to **the evil inclination; “and built great bulwarks against it,” these** are **sins.**


###### Nedarim 32b:4
[Nedarim 32b:4](https://torahapp.org/share/book/Nedarim/r/32b:4)

״וּמָצָא בָהּ אִישׁ מִסְכֵּן וְחָכָם״ — זֶה יֵצֶר טוֹב, ״וּמִלַּט הוּא אֶת הָעִיר בְּחׇכְמָתוֹ״ — זוֹ תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים. ״וְאָדָם לֹא זָכַר אֶת הָאִישׁ הַמִּסְכֵּן הַהוּא״ — דְּבִשְׁעַת יֵצֶר הָרָע לֵית דְּמִדְּכַר לֵיהּ לְיֵצֶר טוֹב.

**William Davidson Edition - English:**
The Gemara expounds on the next section of the verse: **“Now there was found in it a man poor and wise,” this** is referring to **the good inclination; “and he by his wisdom delivered the city,” this** is referring to **repentance and good deeds** that are caused by the good inclination. **“Yet no man remembered that same poor man”** means **that when the evil inclination** overcomes the good inclination **no one remembers the good inclination.**


###### Nedarim 32b:5
[Nedarim 32b:5](https://torahapp.org/share/book/Nedarim/r/32b:5)

״הַחׇכְמָה תָּעֹז לֶחָכָם מֵעֲשָׂרָה שַׁלִּיטִים״. ״הַחׇכְמָה תָּעֹז לֶחָכָם״ — זוֹ תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים, ״מֵעֲשָׂרָה שַׁלִּיטִים״ — שְׁתֵּי עֵינַיִם, וּשְׁתֵּי אׇזְנַיִם, וּשְׁתֵּי יָדַיִם, וּשְׁתֵּי רַגְלַיִם, וְרֹאשׁ הַגְּוִיָּיה, וּפֶה.

**William Davidson Edition - English:**
The Gemara interprets the following verse in a similar homiletical manner: **“Wisdom is a stronghold to the wise man more than ten rulers** that are in a city” (Ecclesiastes 7:19). **“Wisdom is a stronghold to the wise man,” this** is referring to **repentance and good deeds. “More than ten rulers,”** these are **the two eyes, and two ears, and two hands, and two legs, and the tip of the sex organ, and the mouth,** which are the limbs that are used by a person to interact with the world.


###### Nedarim 32b:6
[Nedarim 32b:6](https://torahapp.org/share/book/Nedarim/r/32b:6)

אָמַר רַבִּי זְכַרְיָה מִשּׁוּם רַבִּי יִשְׁמָעֵאל: בִּיקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹצִיא כְּהוּנָּה מִשֵּׁם, שֶׁנֶּאֱמַר: ״וְהוּא כֹהֵן לְאֵל עֶלְיוֹן״. כֵּיוָן שֶׁהִקְדִּים בִּרְכַּת אַבְרָהָם לְבִרְכַּת הַמָּקוֹם — הוֹצִיאָהּ מֵאַבְרָהָם.

**William Davidson Edition - English:**
**Rabbi Zekharya said in the name of Rabbi Yishmael: The Holy One, Blessed be He, wanted the priesthood to emerge from Shem,** so that his children would be priests, **as it is stated:** “And Melchizedek king of Salem brought forth bread and wine; **and he was priest of God the Most High”** (Genesis 14:18). **Once** Melchizedek, traditionally identified as Shem, **placed the blessing of Abraham before the blessing of the Omnipresent,** He had the priesthood **emerge from Abraham** in particular, and not from any other descendant of Shem.


###### Nedarim 32b:7
[Nedarim 32b:7](https://torahapp.org/share/book/Nedarim/r/32b:7)

שֶׁנֶּאֱמַר: ״וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ וּבָרוּךְ אֵל עֶלְיוֹן״. אָמַר לוֹ אַבְרָהָם: וְכִי מַקְדִּימִין בִּרְכַּת עֶבֶד לְבִרְכַּת קוֹנוֹ? מִיָּד נְתָנָהּ לְאַבְרָהָם, שֶׁנֶּאֱמַר: ״נְאֻם ה׳ לַאדֹנִי שֵׁב לִימִינִי עַד אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ״, וּבָתְרֵיהּ כְּתִיב: ״נִשְׁבַּע ה׳ וְלֹא יִנָּחֵם אַתָּה כֹהֵן לְעוֹלָם עַל דִּבְרָתִי מַלְכִּי צֶדֶק״. עַל דִּיבּוּרוֹ שֶׁל מַלְכִּי צֶדֶק.

**William Davidson Edition - English:**
**As it is stated: “And he blessed him and said: Blessed be Abram of God Most High, Maker of heaven and earth, and blessed be God the Most High”** (Genesis 14:19–20). **Abraham said to him: And does one place the blessing of the servant before the blessing of his master?** You should have blessed God first. **Immediately** the Holy One, Blessed be He, **gave** the priesthood **to Abraham, as it is stated: “The Lord says to my lord: Sit at My right hand, until I make your enemies your footstool”** (Psalms 110:1), **and afterward it is written: “The Lord has sworn, and will not repent: you shall be a priest forever, because you are a king of righteousness [*al divrati malki tzedek*]”** (Psalms 110:4), which is explained homiletically to mean: **Due to the** improper **words [*divrati*] of Melchizedek,** the offspring of Abraham shall be priests of God forever.


###### Nedarim 32b:8
[Nedarim 32b:8](https://torahapp.org/share/book/Nedarim/r/32b:8)

וְהַיְינוּ דִּכְתִיב ״וְהוּא כֹהֵן לְאֵל עֶלְיוֹן״: הוּא כֹּהֵן, וְאֵין זַרְעוֹ כֹּהֵן.

**William Davidson Edition - English:**
The Gemara comments: **And this is as it is written: “And he was priest of God the Most High”** (Genesis 14:18), which emphasizes that **he,** Melchizedek, **is a priest, but his children** will **not** be **priests.**


###### Nedarim 32b:9
[Nedarim 32b:9](https://torahapp.org/share/book/Nedarim/r/32b:9)

**הַדְרָן עֲלָךְ אַרְבָּעָה נְדָרִים**


###### Nedarim 32b:10
[Nedarim 32b:10](https://torahapp.org/share/book/Nedarim/r/32b:10)

**אֵין בֵּין הַמּוּדָּר** הֲנָאָה מֵחֲבֵירוֹ לַמּוּדָּר הֵימֶנּוּ מַאֲכָל אֶלָּא דְּרִיסַת הָרֶגֶל וְכֵלִים שֶׁאֵין עוֹשִׂין בָּהֶם אוֹכֶל נֶפֶשׁ.

**William Davidson Edition - English:**
**MISHNA:** **The difference between one for whom benefit from another is forbidden by vow [*hamuddar hana’a meḥaveiro*] and one for whom** benefit **from his food is forbidden by vow** concerns **only setting foot** on the other person’s property **and** borrowing from that person **utensils that one does not use** in **preparation of food** but for other purposes. Those two benefits are forbidden to the former but permitted to the latter.


###### Nedarim 32b:11
[Nedarim 32b:11](https://torahapp.org/share/book/Nedarim/r/32b:11)

הַמּוּדָּר מַאֲכָל מֵחֲבֵירוֹ לֹא יַשְׁאִילֶנּוּ נָפָה וּכְבָרָה וְרֵיחַיִם וְתַנּוּר, אֲבָל מַשְׁאִיל לוֹ חָלוּק וְטַבַּעַת וְטַלִּית וּנְזָמִים.

**William Davidson Edition - English:**
Therefore, with regard to **one for whom** benefit **from another’s food is forbidden by vow,** that person **may not lend him** utensils used in the preparation of food, e.g., **a sieve, or a strainer, or a millstone, or an oven. However, he may lend him a garment, or a finger ring, or a cloak, or nose rings,** as these are not used in the preparation of food. However, he may not lend them to one for whom benefit from him is forbidden by vow.


###### Nedarim 32b:12
[Nedarim 32b:12](https://torahapp.org/share/book/Nedarim/r/32b:12)

**גְּמָ׳** מַאן תְּנָא? אָמַר רַב אַדָּא בַּר אַהֲבָה: רַבִּי אֱלִיעֶזֶר הִיא, דְּתַנְיָא רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֲפִילּוּ וִיתּוּר אָסוּר בְּמוּדַּר הֲנָאָה.

**William Davidson Edition - English:**
**GEMARA:** **Who is the *tanna*** who taught this mishna? **Rav Adda bar Ahava said: It is Rabbi Eliezer, as it is taught** in a *baraita* that **Rabbi Eliezer said: Even overlooking [*vittur*]** a matter for which one is typically indifferent to the actions of others, e.g., people setting foot on one’s property, **is prohibited in** the case of **one prohibited by vow from deriving benefit** from another.


###### Nedarim 32b:13
[Nedarim 32b:13](https://torahapp.org/share/book/Nedarim/r/32b:13)

הַמּוּדָּר מַאֲכָל מֵחֲבֵירוֹ לֹא יַשְׁאִילֶנּוּ וְכוּ׳.

**William Davidson Edition - English:**
§ We learned in the mishna: With regard to **one for whom** benefit **from another’s food is forbidden by vow,** that person **may not lend him** utensils used in the preparation of food.