Friday, March 7, 2008

Daf: Nedarim 82-87

Lots of small notes on these dapim, probably unintelligible to anyone who isn’t actually learning them.

See the Rosh’s two approaches on באחת מתענה ובא' אינו מתענה; the two approaches are interesting in their difference.

R’ Yochanan’s view seems to negate the Rosh’s perplexing view back on 68a that the
husband would be nullifying one olive and the father nullifying the other (credit: Henry)

It’s interesting to note that everyone here in this gemara takes it for granted that women go to the cemetery; I am familiar with a custom among some sectors of German Jewry, for example, that woman do not attend the cemetery.

I found it valuable to see Tosafos Chullin 131a יש בו in order to grasp this gemara

See the Rosh’s note on ר' יוסי ב"ר יהודה, regarding the inappropriate use of the term קנס. His note regarding the language in Nedarim is, of course, reminiscent of Tosafos Nedarim 7a on תיבעי לך.

The key here is to remember three factors that determine the strength or weakness of a נודר: (a) Ownership of the item, (b) Connection to the person who will become forbidden to use the item, and (c) Existence of the item currently.

It’s odd that pseudo-Rashi says the second והתניא supports Rav Ashi. We usually call a והתניא a support only if it actually provides support – this one challenges Rav Ashi, until we re-write it!

The Ran translates מגדף here as blasphemy. Elsewhere (Krisus, as I recall), we translate מגדף alternatively as singing to idolatry. Presumably he doesn’t do so here because it would be redundant with the next action listed.

See the Ran on the first part of the Mishnah, offering two different views of what אינו מופר means here.

The Rosh (printed on 87a) offers an interesting explanation of why the Rabbanan disagree with R’ Yishmael on his read of יקימנו.

The Ran offers two approaches to understanding R’ Meir’s stance. It would appear that his second approach would make R’ Meir’s opposition apply to the רישא as well as the סיפא.

See the wildly divergent approaches of the Ran and the Rosh on the Gemara’s goal in bringing in עיר מקלט.

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