## Nedarim Daf 62a

###### Nedarim 62a:1
[Nedarim 62a:1](https://torahapp.org/share/book/Nedarim/r/62a:1)

תָּנָא: הוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת — מוּתָּרוֹת מִשּׁוּם גֵּזֶל, וּפְטוּרוֹת מִן הַמַּעַשְׂרוֹת.

**William Davidson Edition - English:**
The Sages **taught:** If **most of the knives have been set aside,** the figs left in the field **are permitted with regard to** the laws of **stealing and are exempt from tithes,** since their owners presumably do not want them and the figs are therefore considered ownerless property.


###### Nedarim 62a:2
[Nedarim 62a:2](https://torahapp.org/share/book/Nedarim/r/62a:2)

רַבִּי וְרַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה אִיקְּלַעוּ לְהָהוּא אַתְרָא בִּזְמַן שֶׁהוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת, רַבִּי הֲוָה קָא אָכֵיל, רַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה לָא אָכֵיל. אֲתָא מָרְהוֹן, אֲמַר לְהוּ: אַמַּאי לָא אָכְלִי רַבָּנַן? הוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת הוּא! וְאַף עַל פִּי כֵן לָא אָכֵיל רַבִּי יוֹסֵי בַּר רַבִּי יְהוּדָה, קָסָבַר: מִשּׁוּם סַנְיוּת מִילְּתָא הוּא דְּקָאָמַר הָדֵין גַּבְרָא.

**William Davidson Edition - English:**
The Gemara relates: **Rabbi** Yehuda HaNasi **and Rabbi Yosei bar Rabbi Yehuda arrived at a certain place at a time when most of the knives had been set aside. Rabbi** Yehuda HaNasi **ate** the figs left in the field, but **Rabbi Yosei bar Rabbi Yehuda did not eat. The owner** of the field **came** and **said to them: Why are the Sages not eating? It is** now the period when **most of the knives have been set aside.** The Gemara notes: **But nevertheless, Rabbi Yosei bar Rabbi Yehuda did not eat,** since **he thought** that it was only **due to embarrassment over the matter** that **that man said** his comment, but he did not really mean to declare his figs ownerless.


###### Nedarim 62a:3
[Nedarim 62a:3](https://torahapp.org/share/book/Nedarim/r/62a:3)

רַבִּי חָמָא בַּר רַבִּי חֲנִינָא אִיקְּלַע לְהָהוּא אַתְרָא בִּזְמַן שֶׁהוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת, הֲוָה קָאָכֵיל, יָהֵיב לְשַׁמָּעֵיהּ לָא אָכֵיל. אֲמַר לֵיהּ: אֱכוֹל, כָּךְ אָמַר לִי רַבִּי יִשְׁמָעֵאל בַּר רַבִּי יוֹסֵי מִשּׁוּם אָבִיו: הוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת — מוּתָּרוֹת מִשּׁוּם גֵּזֶל וּפְטוּרוֹת מִן הַמַּעֲשֵׂר.

**William Davidson Edition - English:**
The Gemara relates another incident: **Rabbi Ḥama bar Rabbi Ḥanina arrived at a certain place at a time when most of the knives had been set aside. He ate** from the figs that were left in the field, but when **he gave** some **to his attendant** the latter **did not eat.** Rabbi Ḥama **said to him: Eat,** as **Rabbi Yishmael bar Rabbi Yosei said to me the following** ruling **in the name of his father:** If **most of the knives have been set aside,** the figs **are permitted with regard to** the laws of **stealing and are exempt from the tithe.**


###### Nedarim 62a:4
[Nedarim 62a:4](https://torahapp.org/share/book/Nedarim/r/62a:4)

רַבִּי טַרְפוֹן אַשְׁכְּחֵיהּ הָהוּא גַּבְרָא בִּזְמַן שֶׁהוּקְפְּלוּ הַמַּקְצוּעוֹת דְּקָאָכֵיל. אַחֲתֵיהּ בְּשַׂקָּא וְשַׁקְלֵיהּ וְאַמְטְיֵיהּ לְמִשְׁדֵּיהּ בְּנַהֲרָא. אָמַר לוֹ: אוֹי לוֹ לְטַרְפוֹן שֶׁזֶּה הוֹרְגוֹ! שְׁמַע הָהוּא גַּבְרָא שַׁבְקֵיהּ וַעֲרַק. אָמַר רַבִּי אֲבָהוּ מִשּׁוּם רַבִּי חֲנַנְיָה בֶּן גַּמְלִיאֵל: כׇּל יָמָיו שֶׁל אוֹתוֹ צַדִּיק הָיָה מִצְטַעֵר עַל דָּבָר זֶה, אָמַר: אוֹי לִי שֶׁנִּשְׁתַּמַּשְׁתִּי בְּכִתְרָהּ שֶׁל תּוֹרָה.

**William Davidson Edition - English:**
The Gemara relates another incident: **A certain man found Rabbi Tarfon eating** figs from his field **at the time when most of the knives had been set aside. He placed** Rabbi Tarfon **in a sack, lifted him up, and carried him to throw him into the river.** Rabbi Tarfon **said to him: Woe to Tarfon, for this** man **is killing him.** When **that man heard** that he was carrying the great Rabbi Tarfon, **he left him and fled. Rabbi Abbahu said in the name of Rabbi Ḥananya ben Gamliel: All the days of that righteous man,** Rabbi Tarfon, **he was distressed over this matter, saying: Woe is me, for I made use of the crown of Torah,** as Rabbi Tarfon was only released out of respect for his Torah learning.


###### Nedarim 62a:5
[Nedarim 62a:5](https://torahapp.org/share/book/Nedarim/r/62a:5)

וְאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: כׇּל הַמִּשְׁתַּמֵּשׁ בְּכִתְרָהּ שֶׁל תּוֹרָה נֶעְקָר מִן הָעוֹלָם. קַל וָחוֹמֶר: וּמָה בֵּלְשַׁצַּר שֶׁנִּשְׁתַּמֵּשׁ בִּכְלֵי קוֹדֶשׁ שֶׁנַּעֲשׂוּ כְּלֵי חוֹל, שֶׁנֶּאֱמַר: ״וּבָאוּ בָהּ פָּרִיצִים וְחִילְּלוּהָ״, כֵּיוָן שֶׁפְּרָצוּם נַעֲשׂוּ חוֹל — נֶעְקַר מִן הָעוֹלָם, דִּכְתִיב: ״בֵּהּ בְּלֵילְיָא קְטִיל בֵּלְשַׁצַּר״, הַמִּשְׁתַּמֵּשׁ בְּכִתְרָהּ שֶׁל תּוֹרָה, שֶׁהוּא חַי וְקַיָּים לְעוֹלָם — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
**And** with regard to this statement, **Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: Whoever makes use of the crown of Torah is uprooted from the world.** This can be derived by means of **an *a fortiori*** inference: **If Belshazzar, who made use of the sacred** Temple **vessels, which had** already **become non-sacred vessels** by that time, as after their forcible removal from the Temple the vessels lost their sanctity, **as it is stated** in the verse: **“And robbers shall enter into it, and profane it”** (Ezekiel 7:22), showing that **once** the Temple vessels **have been robbed they become non-sacred, was uprooted from the world** for his actions, **as it is written: “On that night Belshazzar** the Chaldean king **was killed”** (Daniel 5:30); **one who makes use of the crown of Torah, which lives and endures forever** and whose sanctity cannot be removed, **all the more so** shall he be uprooted.


###### Nedarim 62a:6
[Nedarim 62a:6](https://torahapp.org/share/book/Nedarim/r/62a:6)

וְרַבִּי טַרְפוֹן, כֵּיוָן דְּכִי אָכֵיל דְּהוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת הֲוָה, אַמַּאי צַעֲרֵיהּ הָהוּא גַּבְרָא? מִשּׁוּם דְּהָהוּא הֲווֹ גָּנְבִי לֵיהּ עִנְבֵי כּוּלַּהּ שַׁתָּא, וְכֵיוָן דְּאַשְׁכְּחֵיהּ לְרַבִּי טַרְפוֹן סָבַר: הַיְינוּ דְּגַנְבַן. אִי הָכִי אַמַּאי צַיעַר נַפְשֵׁיהּ? מִשּׁוּם דְּרַבִּי טַרְפוֹן עָשִׁיר גָּדוֹל הֲוָה, וַהֲוָה לֵיהּ לְפַיְּיסוֹ בְּדָמִים.

**William Davidson Edition - English:**
The Gemara returns to the incident involving Rabbi Tarfon. **And** in the case of **Rabbi Tarfon, since he was eating** during the time **when most of the knives had been set aside, why did that man trouble him?** The Gemara explains: It was **because** someone **had been stealing grapes from that** man **all year, and when he found Rabbi Tarfon he thought: This is** the one **who stole from me** the entire year. The Gemara asks: **If so, why did Rabbi Tarfon berate himself?** Clearly he was justified in saving himself. The Gemara answers: **Since Rabbi Tarfon was very wealthy, he should have** sought **to appease him with money** in order to save himself, rather than relying on his status as a Torah scholar.


###### Nedarim 62a:7
[Nedarim 62a:7](https://torahapp.org/share/book/Nedarim/r/62a:7)

תַּנְיָא: ״לְאַהֲבָה אֶת ה׳ אֱלֹהֶיךָ לִשְׁמוֹעַ בְּקֹלוֹ וּלְדׇבְקָה בוֹ״, שֶׁלֹּא יֹאמַר אָדָם: אֶקְרָא שֶׁיִּקְרָאוּנִי ״חָכָם״, אֶשְׁנֶה שֶׁיִּקְרָאוּנִי ״רַבִּי״, אֲשַׁנֵּן שֶׁאֶהְיֶה זָקֵן וְאֵשֵׁב בִּישִׁיבָה.

**William Davidson Edition - English:**
Apropos the story of Rabbi Tarfon’s regret for gaining personal benefit from his status as a Torah scholar, the Gemara cites similar teachings. It **is taught** in a *baraita*: The verse states: **“To love the Lord your God, to listen to His voice, and to cleave to Him”** (Deuteronomy 30:20). This verse indicates **that a person should not say: I will read** the written Torah **so that they will call me a Sage; I will study** Mishna **so that they will call me Rabbi; I will review** my studies **so that I will be an Elder and will sit in the academy.**


###### Nedarim 62a:8
[Nedarim 62a:8](https://torahapp.org/share/book/Nedarim/r/62a:8)

אֶלָּא לְמַד מֵאַהֲבָה, וְסוֹף הַכָּבוֹד לָבֹא. שֶׁנֶּאֱמַר: ״קׇשְׁרֵם עַל אֶצְבְּעֹתֶיךָ כׇּתְבֵם עַל לוּחַ לִבֶּךָ״. וְאוֹמֵר: ״דְּרָכֶיהָ דַרְכֵי נוֹעַם״, וְאוֹמֵר: ״עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר״.

**William Davidson Edition - English:**
**Rather, learn out of love,** as the verse states: “To love the Lord your God.” **And the honor will eventually come** of its own accord, **as it is stated: “Bind them upon your fingers; write them on the tablet of your heart”** (Proverbs 7:3), **and it states: “Its ways are ways of pleasantness,** and all its paths are peace” (Proverbs 3:17), **and it states: “It is a tree of life to those who grasp it; happy is everyone who holds it fast”** (Proverbs 3:17). Consequently, one who studies in order to master Torah for its own sake, as reflected in the verse “bind them upon your fingers,” will eventually merit pleasantness, peace, and happiness.


###### Nedarim 62a:9
[Nedarim 62a:9](https://torahapp.org/share/book/Nedarim/r/62a:9)

רַבִּי אֱלִיעֶזֶר בַּר רַבִּי צָדוֹק אוֹמֵר: עֲשֵׂה דְּבָרִים לְשֵׁם פׇּעֳלָם, וְדַבֵּר בָּהֶם לִשְׁמָם. אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם, וְאַל תַּעֲשֵׂם קוּרְדּוֹם לִהְיוֹת עוֹדֵר בּוֹ. וְקַל וָחוֹמֶר: וּמָה בֵּלְשַׁצַּר שֶׁלֹּא נִשְׁתַּמֵּשׁ אֶלָּא בִּכְלֵי קֹדֶשׁ שֶׁנַּעֲשׂוּ כְּלֵי חוֹל — נֶעְקַר מִן הָעוֹלָם, הַמִּשְׁתַּמֵּשׁ בְּכִתְרָהּ שֶׁל תּוֹרָה — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
**Rabbi Eliezer bar Rabbi Tzadok says: Do things for the sake of their performance,** not for any ulterior motive, **and speak** words **of** Torah **for their own sake. Do not make them a crown with which to become glorified, nor make them a dolabra [*kordom*] with which to hoe,** i.e., do not use Torah study as a means of earning a livelihood. **And** this is **an *a fortiori*** inference: **If Belshazzar, who made use only of sacred vessels that had become non-sacred vessels, was uprooted from the world, one who makes use of the crown of Torah,** whose sanctity is permanent, **all the more so** shall he be uprooted from the world.


###### Nedarim 62a:10
[Nedarim 62a:10](https://torahapp.org/share/book/Nedarim/r/62a:10)

אָמַר רָבָא: שְׁרֵי לֵיהּ לְאִינִישׁ לְאוֹדוֹעֵי נַפְשֵׁיהּ בְּאַתְרָא דְּלָא יָדְעִי לֵיהּ — דִּכְתִיב: ״וְעַבְדְּךָ יָרֵא אֶת ה׳ מִנְּעוּרָיו״, אֶלָּא קַשְׁיָא דְּרַבִּי טַרְפוֹן! עָשִׁיר גָּדוֹל הָיָה, וַהֲוָה לֵיהּ לְפַיֹּיסֵיהּ בְּדָמִים.

**William Davidson Edition - English:**
**Rava said:** In a time of need, **it is permitted for a person to make himself known in a place where** people **do not know him.** The proof is from what Obadiah said to Elijah in order to identify himself, **as it is written: “But I, your servant, have feared the Lord from my youth”** (I Kings 18:12). The Gemara asks: **But** this is **difficult** with regard to the story about **Rabbi Tarfon,** who was distraught because he revealed his identity to the man who placed him in the sack. The Gemara answers: The case of Rabbi Tarfon is different, **as he was very wealthy, and** therefore **he should have** sought **to appease him with money.**


###### Nedarim 62a:11
[Nedarim 62a:11](https://torahapp.org/share/book/Nedarim/r/62a:11)

רָבָא רָמֵי, כְּתִיב: ״וְעַבְדְּךָ יָרֵא אֶת ה׳ מִנְּעוּרָיו״, וּכְתִיב: ״יְהַלֶּלְךָ זָר וְלֹא פִיךָ״! הָא — בְּאַתְרָא דְּיָדְעִי לֵיהּ, הָא — בְּאַתְרָא דְּלָא יָדְעִי לֵיהּ.

**William Davidson Edition - English:**
**Rava raises a contradiction: It is written** that Obadiah spoke highly of himself: **“But I, your servant, have feared the Lord from my youth.” And it is written: “Let another praise you, and not your own mouth”** (Proverbs 27:2). He answers: **This** verse is referring **to a place where** people **know him,** where he should not praise himself, whereas **that** verse is referring **to a place where** people **do not know him.**


###### Nedarim 62a:12
[Nedarim 62a:12](https://torahapp.org/share/book/Nedarim/r/62a:12)

אָמַר רָבָא: שְׁרֵי לֵיהּ לְצוּרְבָּא מֵרַבָּנַן לְמֵימַר ״צוּרְבָּא מֵרַבָּנַן אֲנָא, שְׁרוֹ לִי תִּיגְרַאי בְּרֵישָׁא״, דִּכְתִיב: ״וּבְנֵי דָוִד כֹּהֲנִים הָיוּ״ — מָה כֹּהֵן נוֹטֵל בָּרֹאשׁ, אַף תַּלְמִיד חָכָם נוֹטֵל בָּרֹאשׁ. וְכֹהֵן מְנָא לַן? דִּכְתִיב: ״וְקִדַּשְׁתּוֹ כִּי אֶת לֶחֶם (ה׳) אֱלֹהֶיךָ הוּא מַקְרִיב״, וְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״וְקִדַּשְׁתּוֹ״ — לְכׇל דָּבָר שֶׁבִּקְדוּשָּׁה,

**William Davidson Edition - English:**
**Rava said** further: **It is permitted for a Torah scholar to say: I am a Torah scholar,** so **resolve my case first, as it is written: “And the sons of David were priests”** (II Samuel 8:18). The sons of David could not have been actual priests, as David was not a priest. Rather, the verse indicates that **just as a priest takes** his portion **first, so too, a Torah scholar takes** his portion **first. And a priest, from where do we** derive that he takes his portion first? **As it is written: “And you shall sanctify him, for he offers the bread of your God”** (Leviticus 21:8). **And the school of Rabbi Yishmael taught:** The phrase **“and you shall sanctify him”** applies with regard **to every matter of sanctity:**