## Nedarim Daf 41a

###### Nedarim 41a:1
[Nedarim 41a:1](https://torahapp.org/share/book/Nedarim/r/41a:1)

וְשָׁטִיחַ. ״בְּחֹסֶר כֹּל״, אָמַר רַבִּי אַמֵּי אָמַר רַב: בְּלֹא נֵר וּבְלֹא שֻׁלְחָן. רַב חִסְדָּא אָמַר: בְּלֹא אִשָּׁה. רַב שֵׁשֶׁת אָמַר: בְּלֹא שַׁמָּשׁ. רַב נַחְמָן אָמַר: בְּלֹא דֵּעָה. תָּנָא: בְּלֹא מֶלַח וּבְלֹא רְבָב.

**William Davidson Edition - English:**
**and a rug,** as an exile needs those items and they are portable. The Sages interpreted the following verse describing the exile experience: “Therefore shall you serve your enemy whom the Lord shall send against you, in hunger, and in thirst, and in nakedness, and **in want of all things;** and he shall put a yoke of iron upon your neck, until he has destroyed you” (Deuteronomy 28:48). **Rabbi Ami said** that **Rav said:** “In want of all things” means **without a lamp and without a table** to eat upon. **Rav Ḥisda said: Without a wife. Rav Sheshet said: Without an attendant** to aid him. **Rav Naḥman said: Without intelligence.** One of the Sages **teaches** in a *baraita*: **Without salt and without fat [*revav*]** in which to dip his bread.


###### Nedarim 41a:2
[Nedarim 41a:2](https://torahapp.org/share/book/Nedarim/r/41a:2)

אָמַר אַבָּיֵי: נָקְטִינַן — אֵין עָנִי אֶלָּא בְּדֵעָה. בְּמַעְרְבָא אָמְרִי: דְּדָא בֵּיהּ — כּוּלָּא בֵּיהּ, דְּלָא דָּא בֵּיהּ — מָה בֵּיהּ. דָּא קָנֵי — מָה חָסַר, דָּא לָא קָנֵי — מָה קָנֵי.

**William Davidson Edition - English:**
**Abaye said** that **we have a tradition: A poor person is only** one lacking **in intelligence,** in agreement with the opinion of Rav Naḥman. **In the West,** Eretz Yisrael, **they say:** One **who** has **this** attribute, intelligence, **in him** has **everything in him.** One **who does not** have **this** attribute **in him, what is in him?** If **he acquired this, what** else **is lacking?** If **he has not acquired this, what has he acquired?**


###### Nedarim 41a:3
[Nedarim 41a:3](https://torahapp.org/share/book/Nedarim/r/41a:3)

אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי אָמַר רַבִּי חִיָּיא בַּר אַבָּא: אֵין הַחוֹלֶה עוֹמֵד מֵחׇלְיוֹ עַד שֶׁמּוֹחֲלִין לוֹ עַל כֹּל עֲוֹנוֹתָיו, שֶׁנֶּאֱמַר: ״הַסֹּלֵחַ לְכׇל עֲוֹנֵכִי הָרֹפֵא לְכׇל תַּחֲלוּאָיְכִי״. רַב הַמְנוּנָא אָמַר: חוֹזֵר לִימֵי עֲלוּמָיו, שֶׁנֶּאֱמַר: ״רֻטְפַשׁ בְּשָׂרוֹ מִנֹּעַר יָשׁוּב לִימֵי עֲלוּמָיו״. ״כׇּל מִשְׁכָּבוֹ הָפַכְתָּ בְחׇלְיוֹ״, אָמַר רַב יוֹסֵף: לוֹמַר דִּמְשַׁכֵּחַ תַּלְמוּדוֹ.

**William Davidson Edition - English:**
§ **Rabbi Alexandri said** that **Rabbi Ḥiyya bar Abba said: The sick person recovers from his illness only when** the heavenly court **forgives him for all his sins, as it is stated: “Who forgives all your iniquity; Who heals all your diseases”** (Psalms 103:3). **Rav Hamnuna said:** When he recovers, **he returns to the days of his youth, as it is stated** in a verse with regard to one recovering from illness: **“His flesh is tenderer than a child’s; he returns to the days of his youth”** (Job 33:25). Interpreting the verse: “The Lord will support him upon the bed of suffering; **You overturned all his lying down in his illness”** (Psalms 41:4), **Rav Yosef said:** That is **to say that** the sick person **forgets his studies,** as everything that is organized is overturned.


###### Nedarim 41a:4
[Nedarim 41a:4](https://torahapp.org/share/book/Nedarim/r/41a:4)

רַב יוֹסֵף חֲלַשׁ, אִיעַקַּר לֵיהּ תַּלְמוּדֵיהּ, אַהְדְּרֵיהּ אַבָּיֵי קַמֵּיהּ. הַיְינוּ דִּבְכָל דּוּכְתָּא אָמְרִינַן, אָמַר רַב יוֹסֵף: לָא שְׁמִיעַ לִי הָדָא שְׁמַעְתָּא, אֲמַר לֵיהּ אַבָּיֵי: אַתְּ אַמְרִיתַהּ נִיהֲלַן, וּמַהָא מַתְנִיתָא אַמְרִיתַהּ נִיהֲלַן.

**William Davidson Edition - English:**
The Gemara relates: **Rav Yosef** himself **fell ill** and **his studies were forgotten. Abaye restored** his studies by reviewing what he had learned from Rav Yosef **before him. This is** the background for that **which we say everywhere** throughout the Talmud, that **Rav Yosef said: I did not learn this *halakha*,** and **Abaye said to him** in response: **You said this to us and** it was **from this *baraita*** that **you said it to us.**


###### Nedarim 41a:5
[Nedarim 41a:5](https://torahapp.org/share/book/Nedarim/r/41a:5)

כִּי הֲוָה גְּמִיר רַבִּי תְּלָת עֶשְׂרֵי אַפֵּי הִילְכָתָא, אַגְמְרֵיהּ לְרַבִּי חִיָּיא שִׁבְעָה מִנְּהוֹן. לְסוֹף חֲלַשׁ רַבִּי, אַהְדַּר רַבִּי חִיָּיא קַמֵּיהּ הָנְהוּ שִׁבְעָה אַפֵּי דְּאַגְמְרֵיהּ, שִׁיתָּא אַזְּדּוּ. הֲוָה הָהוּא קַצָּרָא, הֲוָה שְׁמִיעַ לֵיהּ לְרַבִּי כְּדַהֲוָה גָּרֵיס לְהוּ. אֲזַל רַבִּי חִיָּיא וּגְמַר יָתְהוֹן קַמֵּי קַצָּרָא וַאֲתָא וְאַהְדַּר יָתְהוֹן קַמֵּי רַבִּי. כַּד הֲוָה חָזֵי לֵיהּ רַבִּי לְהָהוּא קַצָּרָא אֲמַר לֵיהּ רַבִּי: אַתָּה עָשִׂיתָ אוֹתִי וְאֶת חִיָּיא. אִיכָּא דְאָמְרִי, הָכִי קָאָמַר לֵיהּ: אַתָּה עָשִׂיתָ אֶת חִיָּיא, וְחִיָּיא עָשָׂה אוֹתִי.

**William Davidson Edition - English:**
The Gemara relates: **When Rabbi** Yehuda HaNasi **would learn thirteen aspects of a *halakha*** on a certain issue, **he taught Rabbi Ḥiyya seven of them. Ultimately, Rabbi** Yehuda HaNasi **fell ill** and forgot all thirteen aspects. **Rabbi Ḥiyya restored those seven aspects that** Rabbi Yehuda HaNasi **taught him** by reviewing them before Rabbi Yehuda HaNasi. However, **six were gone** and forgotten, as Rabbi Yehuda HaNasi had not taught them to anyone. There **was a certain launderer** who **would hear Rabbi** Yehuda HaNasi **when he was studying** those *halakhot*. **Rabbi Ḥiyya went and learned** those *halakhot* **from the launderer and he came and restored them** by reviewing them **before Rabbi** Yehuda HaNasi. **When Rabbi** Yehuda HaNasi **saw that launderer, Rabbi** Yehuda HaNasi **said to him: You made me and Ḥiyya,** as we were able to learn these *halakhot* that otherwise would have been forgotten. **Some say** that **this is what he said to** the launderer: **You made Ḥiyya, and Ḥiyya made me.**


###### Nedarim 41a:6
[Nedarim 41a:6](https://torahapp.org/share/book/Nedarim/r/41a:6)

וְאָמַר רַבִּי אֲלֶכְּסַנְדְּרִי אָמַר רַבִּי חִיָּיא בַּר אַבָּא: גָּדוֹל נֵס שֶׁנַּעֲשֶׂה לַחוֹלֶה יוֹתֵר מִן הַנֵּס שֶׁנַּעֲשָׂה לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה. שֶׁל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה אֵשׁ שֶׁל הֶדְיוֹט, וְהַכֹּל יְכוֹלִים לְכַבּוֹתָהּ. וְזוֹ שֶׁל חוֹלֶה — שֶׁל שָׁמַיִם הִיא, וּמִי יָכוֹל לְכַבּוֹתָהּ?

**William Davidson Edition - English:**
**And Rabbi Alexandri said** that **Rabbi Ḥiyya bar Abba said: Greater is the miracle performed for the sick person than the miracle that was performed for Hananiah, Mishael, and Azariah,** who were rescued from the fiery furnace (see Daniel, chapter 3), as in the miracle of **Hananiah, Mishael, and Azariah,** they were rescued from **the fire of a layman, and anyone is capable of extinguishing it. And that** fire afflicting **a sick person** with a fever is the fire **of Heaven, and who can extinguish it?**


###### Nedarim 41a:7
[Nedarim 41a:7](https://torahapp.org/share/book/Nedarim/r/41a:7)

וְאָמַר רַבִּי אֲלֶכְּסַנְדְּרִי אָמַר רַבִּי חִיָּיא בַּר אַבָּא וְאָמְרִי לַהּ אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כֵּיוָן שֶׁהִגִּיעַ קִיצּוֹ שֶׁל אָדָם הַכֹּל מוֹשְׁלִים בּוֹ, שֶׁנֶּאֱמַר: ״וְהָיָה כׇל מֹצְאִי יַהַרְגֵנִי״. רַב אָמַר מִן הָדֵין קְרָא: ״לְמִשְׁפָּטֶיךָ עָמְדוּ הַיּוֹם כִּי הַכֹּל עֲבָדֶיךָ״.

**William Davidson Edition - English:**
**And Rabbi Alexandri said** that **Rabbi Ḥiyya bar Abba said, and some say Rabbi Yehoshua ben Levi said: Once the end** of the time allotted for the life of **a person arrived, everything has dominion over him, as it is stated** that Cain said: **“Whosoever finds me will slay me”** (Genesis 4:14). Cain feared that since God sentenced him to death he would be susceptible to all threats and vulnerable to anyone seeking to murder him. **Rav said** that it is derived **from this verse: “They stand this day according to Your judgments; for all are Your servants”** (Psalms 119:91). When the decree emerges from Heaven that the time has arrived for a person to die, everyone is a servant of God, an agent to kill him.


###### Nedarim 41a:8
[Nedarim 41a:8](https://torahapp.org/share/book/Nedarim/r/41a:8)

רַבָּה בַּר שֵׁילָא אֲמַרוּ לֵיהּ: שְׁכֵיב גַּבְרָא. גָּבוֹהַּ הֲוָה, רְכִיב גִּירְדּוֹנָא זוּטְרָא, מְטָא תִּיתּוּרָא אִיסְתְּוִיט, שַׁדְיֵיהּ וְקָא שָׁכֵיב. קָרֵי עַל נַפְשֵׁיהּ: ״לְמִשְׁפָּטֶיךָ עָמְדוּ הַיּוֹם״.

**William Davidson Edition - English:**
The Gemara relates that people **said to Rabba bar Sheila: A man died.** This person **was tall** and was **riding on a small mule [*giredona*]. When he reached a bridge [*tittora*],** the mule **was frightened [*istavveit*]** and **cast off** the rider, **and** although the rider was tall and the mule was short and the rider did not fall far, **he died.** Rabba bar Sheila **read** the verse and applied it **to** the rider: **“They stand this day according to Your judgments.”**


###### Nedarim 41a:9
[Nedarim 41a:9](https://torahapp.org/share/book/Nedarim/r/41a:9)

שְׁמוּאֵל חַזְיַיהּ לְהָהוּא קְרוּקִיתָא דְעַקְרַבָּא יְתִיבָא עַל אַקְרוּקְתָּא וְעָבְרָה נַהֲרָא טָרְקָא גַּבְרָא וּמָיֵית. קָרֵי עֲלֵיהּ ״לְמִשְׁפָּטֶיךָ עָמְדוּ הַיּוֹם״.

**William Davidson Edition - English:**
**Shmuel saw a certain frog [*kerokita*],** and also noticed **that a scorpion was sitting upon the frog and** the frog **crossed the river.** The scorpion **stung a man** on the other side of the river **and** the man **died.** Shmuel **read** and applied the verse **to** the dead man: **“They stand this day according to Your judgments.”** Even the frog and scorpion are servants and agents of God. The only way the scorpion could reach the man and kill him was by means of the frog taking it across the river.


###### Nedarim 41a:10
[Nedarim 41a:10](https://torahapp.org/share/book/Nedarim/r/41a:10)

אָמַר שְׁמוּאֵל: אֵין מְבַקְּרִין אֶת הַחוֹלֶה אֶלָּא לְמִי שֶׁחֲלָצַתּוּ חַמָּה. לְאַפּוֹקֵי מַאי? לְאַפּוֹקֵי הָא דְּתַנְיָא, רַבִּי יוֹסֵי בֶּן פְּרָטָא אוֹמֵר מִשּׁוּם רַבִּי אֱלִיעֶזֶר: אֵין מְבַקְּרִין לֹא חוֹלֵי מֵעַיִים וְלֹא חוֹלֵי הָעַיִן וְלֹא מְחוּשֵׁי הָרֹאשׁ. בִּשְׁלָמָא חוֹלֵי מֵעַיִים — מִשּׁוּם כִּיסּוּפָא. אֶלָּא חוֹלֵי הָעַיִן וּמְחוּשֵׁי הָרֹאשׁ מַאי טַעְמָא?

**William Davidson Edition - English:**
§ **Shmuel said: One visits a sick person only if** that person **is one whom fever overcame.** The Gemara asks: **What** illnesses **does** this statement come to **exclude?** The Gemara answers: It comes **to exclude that which is taught** in a *baraita*: **Rabbi Yosei ben Perata says in the name of Rabbi Eliezer: One visits neither those with intestinal illness, nor those with eye illness, nor** those suffering from **headaches.** The Gemara asks: **Granted,** one does not visit **those with intestinal sickness, due to** the sick person’s **embarrassment,** as he would need to frequently relieve himself and it would be awkward for him in the presence of the visitor. **However, what is the reason** that one does not visit **those with eye illnesses and headaches?**


###### Nedarim 41a:11
[Nedarim 41a:11](https://torahapp.org/share/book/Nedarim/r/41a:11)

מִשּׁוּם דְּרַב יְהוּדָה, דְּאָמַר רַב יְהוּדָה: דִּיבּוּרָא קַשְׁיָא לְעֵינָא וּמְעַלֵּי לְאִישָּׁתָא. אָמַר רָבָא: הַאי אִישָּׁתָא, אִי לָאו דְּפַרְווֹנְקָא דְּמַלְאֲכָא דְמוֹתָא, מְעַלֵּי

**William Davidson Edition - English:**
The Gemara answers: **It is due to** that **which Rav Yehuda said, as Rav Yehuda said: Speech is injurious for the eye and beneficial for** curing **a fever.** Therefore, if one suffers from pain in his eye or his head it is better for him not to talk. If he has visitors, he will need to speak to them, which will cause him harm. **Rava said:** With regard to **this fever [*ishta*], were it not the agent [*parvanka*] of the Angel of Death,** i.e., the cause of serious, potentially deadly illnesses, it could be deemed **beneficial,**