## Nedarim Daf 39b

###### Nedarim 39b:1
[Nedarim 39b:1](https://torahapp.org/share/book/Nedarim/r/39b:1)

מַתְנִיתִין קְשִׁיתֵיהּ; מַאי אִירְיָא דְּתָנֵי עוֹמֵד אֲבָל לֹא יוֹשֵׁב? שְׁמַע מִינַּהּ דְּנִכְסֵי מְבַקֵּר אֲסוּרִין עַל הַחוֹלֶה.

**William Davidson Edition - English:**
**the mishna was difficult for him: Why does** the *tanna* **specifically teach:** He **stands** in his house but **may not sit? Conclude from it that the property of the visitor is forbidden to the ill person.**


###### Nedarim 39b:2
[Nedarim 39b:2](https://torahapp.org/share/book/Nedarim/r/39b:2)

אָמַר רֵישׁ לָקִישׁ: רֶמֶז לְבִיקּוּר חוֹלִין מִן הַתּוֹרָה מִנַּיִן? שֶׁנֶּאֱמַר: ״אִם כְּמוֹת כׇּל הָאָדָם יְמֻתוּן אֵלֶּה וּפְקֻדַּת כׇּל הָאָדָם וְגוֹ׳״. מַאי מַשְׁמַע? אָמַר רָבָא: אִם כְּמוֹת כׇּל הָאָדָם יְמוּתוּן אֵלֶּה, שֶׁהֵן חוֹלִים וּמוּטָלִים בַּעֲרִיסָתָן, וּבְנֵי אָדָם מְבַקְּרִים אוֹתָן, מָה הַבְּרִיּוֹת אוֹמְרִים — ״לֹא ה׳ שְׁלָחַנִי לָזֶה״.

**William Davidson Edition - English:**
§ Apropos the *halakhot* of visiting the ill, the Gemara cites related statements. **Reish Lakish said: From where** is there **an allusion from the Torah to visiting the ill?** It is **as it is stated: “If these men die the common death of all men, and** be visited after **the visitation of all men,** then the Lord has not sent me” (Numbers 16:29). The Gemara asks: **From where** in this verse **may** visiting the ill **be inferred? Rava said** that this is what Moses is saying: **If these men,** the congregation of Korah, **die the common death of all men, who become ill, and are confined to their beds, and people come to visit them;** if that happens to them, **what do the people say?** They say: **The Lord has not sent me for this** task.


###### Nedarim 39b:3
[Nedarim 39b:3](https://torahapp.org/share/book/Nedarim/r/39b:3)

דָּרֵשׁ רָבָא: ״אִם בְּרִיאָה יִבְרָא ה׳״, ״אִם בְּרִיאָה״ גֵּיהִנָּם — מוּטָב תִּהְיֶה, אִם לָאו — ״יִבְרָא ה׳״.

**William Davidson Edition - English:**
Apropos Korah and his congregation, **Rava interpreted** the repetitive formulation in this verse **homiletically: “But if the Lord will create a creation [*beria yivra*],** and the ground opens its mouth, and swallows them, and all that is theirs, and they will descend alive into the pit, then you shall understand that these men have despised God” (Numbers 16:30). Here, Moses is saying: **If Gehenna** is already **a creation [*beria*]** and exists, **that is optimal; if not, God should create [*yivra*]** it now.


###### Nedarim 39b:4
[Nedarim 39b:4](https://torahapp.org/share/book/Nedarim/r/39b:4)

אִינִי? וְהָא תַּנְיָא: שִׁבְעָה דְּבָרִים נִבְרְאוּ קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם, אֵלּוּ הֵן: תּוֹרָה, וּתְשׁוּבָה, גַּן עֵדֶן, וְגֵיהִנָּם, כִּסֵּא הַכָּבוֹד, וּבֵית הַמִּקְדָּשׁ, וּשְׁמוֹ שֶׁל מָשִׁיחַ.

**William Davidson Edition - English:**
The Gemara asks: **Is that so?** Was there uncertainty at that point as to whether Gehenna had already been created? **But isn’t it taught** in a *baraita*: **Seven phenomena were created before the world was created, and they are: Torah, and repentance, the Garden of Eden, and Gehenna, the Throne of Glory, and the Temple, and the name of the Messiah.**


###### Nedarim 39b:5
[Nedarim 39b:5](https://torahapp.org/share/book/Nedarim/r/39b:5)

תּוֹרָה, דִּכְתִיב ה׳: ״קָנָנִי רֵאשִׁית דַּרְכּוֹ וְגוֹ׳״.

**William Davidson Edition - English:**
The Gemara provides sources for each of these phenomena. **Torah** was created before the world was created, **as it is written: “The Lord made me as the beginning of His way,** the first of His works of old” (Proverbs 8:22). Based on the subsequent verses, this is referring to the Torah.


###### Nedarim 39b:6
[Nedarim 39b:6](https://torahapp.org/share/book/Nedarim/r/39b:6)

תְּשׁוּבָה, דִּכְתִיב: ״בְּטֶרֶם הָרִים יֻלָּדוּ וַתְּחוֹלֵל וְגוֹ׳ תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וְגוֹ׳״.

**William Davidson Edition - English:**
**Repentance** was created before the world was created, **as it is written: “Before the mountains were brought forth,** or ever You had formed the earth and the world, even from everlasting to everlasting, You are God” (Psalms 90:2), **and it is written** immediately afterward: **“You return man to contrition;** and You say: Repent, children of man” (Psalms 90:3).


###### Nedarim 39b:7
[Nedarim 39b:7](https://torahapp.org/share/book/Nedarim/r/39b:7)

גַּן עֵדֶן, דִּכְתִיב: ״וַיִּטַּע ה׳ אֱלֹהִים גַּן בְּעֵדֶן מִקֶּדֶם וְגוֹ׳״.

**William Davidson Edition - English:**
**The Garden of Eden** was created before the world was created, **as it is written: “And the Lord God planted a garden in Eden eastward [*mikedem*]”** (Genesis 2:8). “Eastward [*mikedem*]” is interpreted in the sense of before [*mikodem*], i.e., before the world was created.


###### Nedarim 39b:8
[Nedarim 39b:8](https://torahapp.org/share/book/Nedarim/r/39b:8)

גֵּיהִנָּם, דִּכְתִיב: ״כִּי עָרוּךְ מֵאֶתְמוּל תׇּפְתֶּה״.

**William Davidson Edition - English:**
**Gehenna** was created before the world was created, **as it is written: “For its hearth is ordained of old”** (Isaiah 30:33). The hearth, i.e., Gehenna, was created before the world was created.


###### Nedarim 39b:9
[Nedarim 39b:9](https://torahapp.org/share/book/Nedarim/r/39b:9)

כִּסֵּא כָּבוֹד, דִּכְתִיב: ״נָכוֹן כִּסְאֲךָ מֵאָז״.

**William Davidson Edition - English:**
**The Throne of Glory** was created before the world was created, **as it is written: “Your throne is established of old,** You are from everlasting” (Psalms 93:2).


###### Nedarim 39b:10
[Nedarim 39b:10](https://torahapp.org/share/book/Nedarim/r/39b:10)

בֵּית הַמִּקְדָּשׁ, דִּכְתִיב: ״כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן״.

**William Davidson Edition - English:**
**The Temple** was created before the world was created, **as it is written: “Your Throne of Glory on high from the beginning,** in the place of our Temple” (Jeremiah 17:12).


###### Nedarim 39b:11
[Nedarim 39b:11](https://torahapp.org/share/book/Nedarim/r/39b:11)

שְׁמוֹ שֶׁל מָשִׁיחַ, דִּכְתִיב: ״יְהִי שְׁמוֹ לְעוֹלָם וְגוֹ׳״.

**William Davidson Edition - English:**
**The name of the Messiah** was created before the world was created, **as it is written** about him: **“May his name endure forever;** his name existed before the sun” (Psalms 72:17). The name of the Messiah predated the creation of the sun and the rest of the world. Apparently, Rava’s explanation that Moses was uncertain whether Gehenna had been created yet is contradicted by this *baraita*.


###### Nedarim 39b:12
[Nedarim 39b:12](https://torahapp.org/share/book/Nedarim/r/39b:12)

אֶלָּא הָכִי קָאָמַר: אִי אִיבְּרִי לֵיהּ פּוּמָּא — מוּטָב, וְאִם לָא — ״יִבְרָא ה׳״. וְהָכְתִיב: ״אֵין כׇּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ״! הָכִי קָאָמַר: אִי הָכָא לָא מְקָרַב פּוּמָּא — לְהָכָא לִיקְרַב.

**William Davidson Edition - English:**
**Rather,** the interpretation of the repetitive formulation of the verse is that **this is what** Moses **is saying: If the opening was created for** Gehenna, that is **optimal, and if not, the Lord should create** it now. The Gemara asks: **But isn’t it written:** “And **there is nothing new under the sun”** (Ecclesiastes 1:9)? How, then, could Moses request that God create the mouth of Gehenna now? The Gemara answers: **This is what** Moses **said: If the mouth** of Gehenna **is not close to here, let** God **bring it closer.**


###### Nedarim 39b:13
[Nedarim 39b:13](https://torahapp.org/share/book/Nedarim/r/39b:13)

דָּרֵשׁ רָבָא, וְאָמְרִי לַהּ אָמַר רַבִּי יִצְחָק: מַאי דִּכְתִיב ״שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה״. שֶׁמֶשׁ וְיָרֵחַ בִּזְבוּל מַאי בָּעֲיָין? וְהָא בְּרָקִיעַ קְבִיעִי! מְלַמֵּד שֶׁעָלוּ שֶׁמֶשׁ וְיָרֵחַ מֵרָקִיעַ לִזְבוּל, וְאָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, אִם אַתָּה עוֹשֶׂה דִּין לְבֶן עַמְרָם — אָנוּ מְאִירִים, וְאִם לָאו — אֵין אָנוּ מְאִירִין.

**William Davidson Edition - English:**
Apropos the conflict between Moses and Korah, the Gemara cites an additional verse that **Rava interpreted homiletically, and some say that** it was **Rabbi Yitzḥak** who **said: What is** the meaning of that **which is written: “The sun and moon stood still in their habitation [*zevula*],** at the light of Your arrows as they go, at the shining of Your glittering spear” (Habakkuk 3:11)? **What do the sun and moon seek in *zevul*,** which is the fourth heaven; **aren’t they fixed in *rakia*,** the second heaven? Rather, this **teaches that the sun and moon ascended from *rakia* to *zevul* and said before Him: Master of the Universe! If You do justice for the son of Amram,** i.e., Moses, in his dispute with Korah, **we** will continue to **illuminate** the world, **and if not, we** will **not illuminate** the world.


###### Nedarim 39b:14
[Nedarim 39b:14](https://torahapp.org/share/book/Nedarim/r/39b:14)

בְּאוֹתָהּ שָׁעָה יָרָה בָּהֶן חִיצִּים וַחֲנִיתוֹת, אָמַר לָהֶם: בְּכׇל יוֹם וָיוֹם מִשְׁתַּחֲוִים לָכֶם וְאַתֶּם מְאִירִים. בִּכְבוֹדִי לֹא מְחִיתֶם, בִּכְבוֹד בָּשָׂר וָדָם מְחִיתֶם! וּבְכׇל יוֹם וָיוֹם יוֹרִין בָּהֶן חִיצִּין וַחֲנִיתוֹת וּמְאִירִים, שֶׁנֶּאֱמַר: ״לְאוֹר חִצֶּיךָ יְהַלֵּכוּ וְגוֹ׳״.

**William Davidson Edition - English:**
**At that moment,** the Holy One, Blessed be He, **shot arrows, and** threw **spears at them,** and **said to them: Each and every day** idolaters **bow to you and you** continue to **illuminate** the world and do not protest. **In My honor, you did not protest, but in honor of flesh and blood, you protested? And** ever since, **each and every day** the heavenly hosts **shoot arrows and** throw **spears at** the sun and the moon, and only then do they emerge and **illuminate** the world, **as it is stated: “At the light of Your arrows as they go, at the shining of Your glittering spear”** (Habakkuk 3:11).


###### Nedarim 39b:15
[Nedarim 39b:15](https://torahapp.org/share/book/Nedarim/r/39b:15)

תַּנְיָא: בִּיקּוּר חוֹלִים אֵין לָהּ שִׁיעוּר. מַאי ״אֵין לָהּ שִׁיעוּר״? סָבַר רַב יוֹסֵף לְמֵימַר אֵין שִׁיעוּר לְמַתַּן שְׂכָרָהּ. אֲמַר לֵיהּ אַבָּיֵי: וְכׇל מִצְוֹת מִי יֵשׁ שִׁיעוּר לְמַתַּן שְׂכָרָן? וְהָא תְּנַן: הֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְּבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת! אֶלָּא אָמַר אַבָּיֵי: אֲפִילּוּ גָּדוֹל אֵצֶל קָטָן. רָבָא אָמַר: אֲפִילּוּ מֵאָה פְּעָמִים בְּיוֹם.

**William Davidson Edition - English:**
§ Returning to the topic of visiting the ill, the Gemara states: It **is taught** in a *baraita*: The mitzva of **visiting the ill has no** fixed **measure.** The Gemara asks: **What is** the meaning of: **Has no** fixed **measure? Rav Yosef thought to say: There is no** fixed **measure for the granting of its reward. Abaye said to him: And do all** other **mitzvot have** a fixed **measure for the granting of their reward? But didn’t we learn** in a mishna (*Avot* 2:1): **Be** as **meticulous in** the observance of **a minor mitzva as a major one, as you do not know the granting of reward for mitzvot. Rather, Abaye said:** There is no fixed measure for the disparity between the ill person and his visitor, as **even a prominent** person pays a visit **to a lowly** person and should not say that doing so is beneath a person of his standing. **Rava said:** There is no fixed measure for the number of times that one should visit the ill, as **even one hundred times a day** is appropriate.


###### Nedarim 39b:16
[Nedarim 39b:16](https://torahapp.org/share/book/Nedarim/r/39b:16)

אָמַר רַבִּי אַחָא בַּר חֲנִינָא: כׇּל הַמְבַקֵּר חוֹלֶה, נוֹטֵל אֶחָד מִשִּׁשִּׁים בְּצַעֲרוֹ. אָמְרִי לֵיהּ: אִם כֵּן לִיעַלּוּן שִׁיתִּין וְלוֹקְמוּהּ! אֲמַר לֵיהּ: כְּעִישּׂוּרְיָיתָא דְּבֵי רַבִּי, וּבְבֶן גִּילוֹ.

**William Davidson Edition - English:**
**Rav Aḥa bar Ḥanina said: Anyone who visits an ill person takes** from him **one-sixtieth of his suffering.** The Sages **said to him: If so, let sixty** people **enter** to visit him, **and stand him up,** and restore him to health. Rav Aḥa bar Ḥanina **said to them:** It is **like the tenths of the school of Rabbi** Yehuda HaNasi, who said that each of one’s daughters inherits one-tenth of his possessions. His intent was that each daughter would receive one-tenth of the remainder after the previous daughter took her portion. Here too, each visitor takes from the ill person one-sixtieth of the suffering that remains, and consequently a degree of suffering will always remain with the ill person. **Furthermore,** visiting is effective in easing the suffering of the ill person only when the visitor is **one** born under the **same constellation** as the ill person.


###### Nedarim 39b:17
[Nedarim 39b:17](https://torahapp.org/share/book/Nedarim/r/39b:17)

דְּתַנְיָא רַבִּי אוֹמֵר: בַּת הַנִּיזוֹנֶית מִנִּכְסֵי אַחִין — נוֹטֶלֶת עִישּׂוּר נְכָסִים. אָמְרוּ לוֹ לְרַבִּי: לִדְבָרֶיךָ מִי שֶׁיֵּשׁ לוֹ עֶשֶׂר בָּנוֹת וּבֵן, אֵין לוֹ לַבֵּן בִּמְקוֹם בָּנוֹת כְּלוּם! אָמַר לָהֶן: רִאשׁוֹנָה נוֹטֶלֶת עִישּׂוּר נְכָסִים, שְׁנִיָּה בַּמֶּה שֶׁשִּׁיְּירָה, שְׁלִישִׁית בַּמֶּה שֶׁשִּׁיְּירָה, וְחוֹזְרוֹת וְחוֹלְקוֹת בְּשָׁוֶה.

**William Davidson Edition - English:**
The Gemara elaborates on the tenths of the school of Rabbi Yehuda HaNasi, **as it is taught** in a *baraita* that **Rabbi** Yehuda HaNasi **says: A daughter who is supported from the property of** her **brothers** after the death of their father **receives one-tenth** of the **estate** as her dowry. The Sages **said to Rabbi** Yehuda HaNasi: **According to your statement,** in the case of **one who has ten daughters and a son, no** property **at all** remains **for the son in a place** where there are **daughters,** as they receive the entire inheritance. Rabbi Yehuda HaNasi **said to them: The first** daughter **takes one-tenth of the estate, the second** takes one-tenth **of** that **which** the first **left** of the inheritance, **the third** takes one-tenth **of** that **which** the second **left** of the inheritance, and so on. After each succeeding daughter takes her share, they pool their resources and **then divide** the property **equally.** Therefore, the son is left with a share of the inheritance.


###### Nedarim 39b:18
[Nedarim 39b:18](https://torahapp.org/share/book/Nedarim/r/39b:18)

רַב חֶלְבּוֹ חֲלַשׁ, נְפַק אַכְרֵיז רַב כָּהֲנָא:

**William Davidson Edition - English:**
The Gemara relates: **Rav Ḥelbo fell ill. Rav Kahana went out and announced:**