## Nedarim Daf 35b

###### Nedarim 35b:1
[Nedarim 35b:1](https://torahapp.org/share/book/Nedarim/r/35b:1)

**מַתְנִי׳** וְתוֹרֵם אֶת תְּרוּמָתוֹ וּמַעְשְׂרוֹתָיו לְדַעְתּוֹ, וּמַקְרִיב עָלָיו קִינֵּי זָבִין, קִינֵּי זָבוֹת, קִינֵּי יוֹלְדוֹת, חַטָּאוֹת וַאֲשָׁמוֹת. וּמְלַמְּדוֹ מִדְרָשׁ הֲלָכוֹת וְאַגָּדוֹת, אֲבָל לֹא יְלַמְּדֶנּוּ מִקְרָא. אֲבָל מְלַמֵּד הוּא אֶת בָּנָיו וְאֶת בְּנוֹתָיו מִקְרָא.

**William Davidson Edition - English:**
**MISHNA:** The mishna proceeds to list other tasks that one may perform for someone who is prohibited by vow from benefiting from him. **And he separates his *teruma* and his tithes,** provided that it is **with the knowledge** and consent of the owner of the produce. **And he sacrifices for him the bird nests,** i.e., pairs of birds, pigeons and turtledoves, **of *zavin*** (see Leviticus 15:13–15); **the bird nests of *zavot*** (see Leviticus 15:28–30); **the bird nests of women after childbirth** (see Leviticus 12:6–8); **sin-offerings; and guilt-offerings. And he teaches him midrash, *halakhot*, and *aggadot*, but he may not teach him Bible. However, he may teach his sons and daughters Bible.**


###### Nedarim 35b:2
[Nedarim 35b:2](https://torahapp.org/share/book/Nedarim/r/35b:2)

**גְּמָ׳** אִיבַּעְיָא לְהוּ: הָנֵי כָּהֲנֵי, שְׁלוּחֵי דִידַן הָווּ, אוֹ שְׁלוּחֵי דִשְׁמַיָּא? לְמַאי נָפְקָא מִינַּהּ — לְמוּדָּר הֲנָאָה. אִי אָמְרַתְּ דִּשְׁלוּחֵי דִידַן הָווּ, הָא מְהַנֵּי לֵיהּ וְאָסוּר. וְאִי אָמְרַתְּ שְׁלוּחֵי דִשְׁמַיָּא — שְׁרֵי. מַאי?

**William Davidson Edition - English:**
**GEMARA:** **A dilemma was raised before** the Sages: **Are these priests our agents or agents of Heaven** when they perform the Temple service? The Gemara elaborates: **What is the practical difference** whether they are our agents or God’s agents? The Gemara answers: The difference is with regard to **one prohibited by vow from deriving benefit** from another. **If you say that** the priests **are our agents, don’t** the priests provide **benefit** for the one for whom benefit is forbidden by vow, **and** therefore, sacrificing that person’s offering is **prohibited? And if you say that they are agents of Heaven,** it is **permitted. What** is the status of priests?


###### Nedarim 35b:3
[Nedarim 35b:3](https://torahapp.org/share/book/Nedarim/r/35b:3)

תָּא שְׁמַע, דִּתְנַן: מַקְרִיב עָלָיו קִינֵּי זָבִין כּוּ׳. אִי אָמְרַתְּ שְׁלוּחֵי דִידַן, קָא מְהַנֵּי לֵיהּ?

**William Davidson Edition - English:**
**Come** and **hear** proof to resolve the dilemma, **as we learned** in the mishna: **And he sacrifices for him the bird nests of *zavin*, etc.** The Gemara infers: **If you say** that the priests are **our agents,** the priests would thereby provide **benefit** to one for whom benefit from them is forbidden. Based on the ruling in the mishna, apparently, priests are agents of Heaven.


###### Nedarim 35b:4
[Nedarim 35b:4](https://torahapp.org/share/book/Nedarim/r/35b:4)

וְלִיטַעְמָיךְ, לִיתְנֵי: מַקְרִיב עָלָיו קׇרְבָּנוֹת! אֶלָּא, מְחוּסְּרֵי כַפָּרָה שָׁאנֵי. דְּאָמַר רַבִּי יוֹחָנָן: הַכֹּל צְרִיכִין דַּעַת, חוּץ מִמְּחוּסְּרֵי כַפָּרָה. שֶׁהֲרֵי אָדָם מֵבִיא קׇרְבָּן עַל בָּנָיו וְעַל בְּנוֹתָיו הַקְּטַנִּים, שֶׁנֶּאֱמַר: ״זֹאת תּוֹרַת הַזָּב״, בֵּין גָּדוֹל בֵּין קָטָן.

**William Davidson Edition - English:**
The Gemara rejects the proof: **And according to your reasoning,** that the mishna holds that priests are agents of Heaven, **let** the mishna **teach** in general: **He sacrifices for him offerings.** Why did the mishna list these particular offerings? **Rather,** perforce, offerings brought by **those lacking atonement are different** from other offerings, **as Rabbi Yoḥanan said: Everyone** who brings an offering **requires knowledge** and intent in order to bring the offering, **except for those lacking atonement,** who bring the offering in order to complete their purification. This can be proven from the fact **that a person brings** a purification **offering for his minor sons and daughters,** although they lack halakhic intelligence, **as it is stated: “This is the law of the *zav*”** (Leviticus 15:32). This apparently superfluous verse comes to teach that the *halakhot* of the *zav* apply to **both an adult and a minor.**


###### Nedarim 35b:5
[Nedarim 35b:5](https://torahapp.org/share/book/Nedarim/r/35b:5)

אֶלָּא מֵעַתָּה, לְרַבִּי יוֹחָנָן ״זֹאת תּוֹרַת הַיֹּלֶדֶת וְגוֹ׳״, בֵּין קְטַנָּה וּבֵין גְּדוֹלָה? קְטַנָּה בַּת לֵידָה הִיא?! וְהָא תָּנֵי רַב בִּיבִי קַמֵּיהּ דְּרַב נַחְמָן: שָׁלֹשׁ נָשִׁים מְשַׁמְּשׁוֹת בְּמוֹךְ: קְטַנָּה וּמְעוּבֶּרֶת וּמְנִיקָה. קְטַנָּה — שֶׁמָּא תִּתְעַבֵּר וְתָמוּת.

**William Davidson Edition - English:**
The Gemara asks: **However, if that is so** according **to Rabbi Yoḥanan,** with regard to that which is written: **“This is the law of a woman after childbirth”** (Leviticus 12:7), would he interpret that the *halakhot* of a woman after childbirth apply to **both an adult and a minor? Is a minor capable of** giving **birth? But didn’t Rav Beivai teach** a *baraita* **before Rav Naḥman:** It is permitted for **three women** to **engage in intercourse with** a contraceptive **resorbent: A minor, and a pregnant** woman, **and a nursing** woman; **a minor** may do so **lest she conceive and die.** Apparently, a minor is incapable of giving birth, as she would die first.


###### Nedarim 35b:6
[Nedarim 35b:6](https://torahapp.org/share/book/Nedarim/r/35b:6)

הַהִיא ״זֹאת תּוֹרַת הַיֹּלֶדֶת״, בֵּין פִּקַּחַת בֵּין שׁוֹטָה, שֶׁכֵּן אָדָם מֵבִיא קׇרְבָּן עַל אִשְׁתּוֹ שׁוֹטָה,

**William Davidson Edition - English:**
The Gemara explains: **That** verse: **“This is the law of a woman after childbirth,”** does not come to include a minor. Rather, it comes to teach that the *halakhot* of a woman after childbirth apply to **both a halakhically competent woman and a woman** who is **an imbecile, as a man brings an offering for his wife who is an imbecile.**


###### Nedarim 35b:7
[Nedarim 35b:7](https://torahapp.org/share/book/Nedarim/r/35b:7)

כְּדִבְרֵי רַבִּי יְהוּדָה. דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: אָדָם מֵבִיא קׇרְבַּן עָשִׁיר עַל אִשְׁתּוֹ, וְכׇל קׇרְבָּנוֹת שֶׁחַיֶּיבֶת,

**William Davidson Edition - English:**
This *halakha* is **in accordance with the statement of Rabbi Yehuda, as it is taught** in a *baraita* that **Rabbi Yehuda says: A man brings the offering of a wealthy person for his wife, as well as all offerings that she is obligated** to bring. A wealthy woman after childbirth brings a lamb as a burnt-offering and a dove or turtledove as a sin-offering. A poor woman brings two turtledoves or two pigeons, one as a burnt-offering and one as a sin-offering. Even if the woman is poor, and based on her usufruct property, she would bring the offering of the poor; if her husband is wealthy, he brings the offering of a wealthy person on her behalf. And he must bring on her behalf all the offerings **for which she is obligated.**


###### Nedarim 35b:8
[Nedarim 35b:8](https://torahapp.org/share/book/Nedarim/r/35b:8)

שֶׁכָּךְ כּוֹתֵב לָהּ: וְאַחְרָיוּת דְּאִית לִיךְ עֲלַי מִן קַדְמַת דְּנָא.

**William Davidson Edition - English:**
The fact that he is obligated to bring a wealthy person’s offering on her behalf is due to the fact **that this** is what **he writes** in **her** marriage contract: **And responsibility** to pay any financial obligations **that you have** incurred **before this** moment **is** incumbent **upon me.** Offerings that she is obligated to bring are included in those obligations, irrespective of her degree of halakhic competence. The offering of a woman after childbirth is one of the offerings brought by those lacking atonement. Therefore, even if priests are our agents, they may sacrifice the offering on behalf of the woman; since they may do so without her knowledge and intent, no agency is required. Therefore, there is no proof from the mishna that priests are agents of Heaven.