Daf A Week
Nedarim 8B: R' Ari Federgrun
We are on Nadarim Rezama-Bays 8b. We have a short second part of the Daf, on Daf Rezama-Bays. And theinar continues to have a discussion about Nadarim and Khairim, excommunication. So it says that they can wear his files. Ravina, this will be a shorter recording. Ravina have a la nidra ludebesayu. Ravina's wife took an oath. She took an oath. And he, the husband now, wants to nullify this oath. He wants to undo the oath. Now, a husband in general has the ability to undo his wife's oath. But in this case, he did not do that. Different explanations as to how we didn't do that, why he didn't do that. But in the end day, he did not nullify the oath. Let's say he heard about it. And he didn't nullify that day. So then he cannot nullify himself. However, she can then do her Tarsnadarim. She could nullify the oath by going to a Baysden, by going to a court, by going to a Khacham about it. So also, like a mother of Ashi. So Ravina comes to Rav Ashi. And he wants to know, Ravina comes to Rav Ashi and wants to know, "Amar lee bao mashi asa shali akla karato sishto." Could the husband act as the agent on behalf of his wife? Does the wife have to be the one who goes to the court? Or instead, could the husband be the one who comes to the court to do a Tarsnadarim on a Herbie half? Is he allowed to do this on Herbie half? Or is he not allowed to do this on Herbie half? It's an interesting question in general. The Ron points this out. And there's an argument in general. It could forget about the husband. Could anybody, could anybody act as an agent on behalf of somebody else to say that they regret what they did? And when they appear before the court, they have to say that they regret what they did. They don't understand the repercussions behind their oath. And they didn't understand the magnitude and what it would imply. And so therefore, does the person themselves have to, does him or herself have to come before court? Are you allowed to appoint a messenger or not? That is, that is an argument. That's an argument amongst the various we've shown him. The other commentators. But the Gomares now saying, well, is a husband different? Is a husband either in both directions? Is a husband better than a regular agent? Because of Ishta Khagufo, the husband is just like his wife? Or is he worse? Could be that is worse because he, it impacts him. It impacts him. Maybe he'll say something that is not really what she believes that she has a certain argument to make as to why she wants to nullify this oath or what different reasons why she felt she, she misunderstood the oath to begin with. The husband is no gay abadabra. The husband is impacted by, by the oath. And so therefore, maybe he will say things that is not really coming from her. So that could be the question of the Gomar. So I'm our light. Rvashi says, I'm a khanafan in Elolow. Rvashi says it depends. If there are three people already who are around, they're set and you could appear before them. So then yeah, you could go over to them. They're already there. So then yeah, you could go over to them and you could act as an agent. But if they're not already assembled together, so then you cannot act as the agent for your wife. And it could be, what's the reason behind that? It could be. One of the reasons could be that, well, he did not realize, sorry, meaning he has to gather all these people. So he's putting in the effort. He's putting in lots of effort to gather the basin together, together everybody together. So because he's putting in the effort together, everybody together. So now he really wants to make sure this goes through this, I put in so much effort into this, I want to really want to make sure this goes through. And so therefore, there's greater concern that he'll add to what the wife is saying. And so therefore, that won't work. But if they're already all gathered together, there's not so much effort put into it. So then that is fine. So it says the gammar is shmami nuts. Plus, we learn from here three ideas, three rulings, shmami na ba nasa shalaka shalaka shalaka. Number one, we see from the story is that a husband could act as an agent for his wife. And to that point, we'll actually skip to the last shmami na. Shmami na ke makhan fin shaapar dummy. And however, it's only conditional, it's on condition that the bazed in the court is already around those three people are already around. That's the second shmami na. That's the second thing that we learn. And the third thing that we learn shmami na a loshari lamishri nidra, ba astra de rabe. The third thing that we learn is that a person cannot a know a vow of somebody else while their, their teacher, their rebby is in the same town. If the rebby is in the same town. So then you have to appear before the rebby. You cannot do it on your own. Revina would not do it on his own. He would appear before his own rebby appear before revashi. So these are the three things that we learn from the story. Again, the number one is that the husband could do it. He could act on as an agent on her behalf on condition. The second shmami na. The second thing we learn is that it's only on condition that he doesn't have to put so much effort to find everybody. And then the third idea is that we also learned that if one's rebby is in town, so then you cannot annul a vow on your own. You have to appear before the rebby. So those are the three things that we learn. This has some application to today. We know that we do Hataras in the dark and we annul vows before Ashishana, around Ashishani and Kipra time. And so there's become a stronger minute now for if for a husband to appear before the court that's in front of them in shul and say I'm also acting as an agent on behalf of my wife. So that would might depend upon this Gomara, whether you're allowed to do this or you're not allowed to do this. Are you allowed to do this? Could a person be an agent for anybody? Would have worked for anybody we mentioned before? That's an argument amongst the various who've shown him. But if it's not a wife, but it's somebody who just can't make it to shul, so would that work with the network? That would really depend on how we learn this Gomara, which is important. Okay, let's see the rest of the Gomara here before we get to the next mission of Vishamta. Like Mara says, "However, when it comes to excommunication, I feel a bastard to robo." In terms of getting rid of a harem of an excommunication, we mentioned that when it comes to a Tarsadarb, annuling vows, you can't do that on your own if your Rebbe is in town, but when it comes to excommunication, we are allowed to get rid of it even if the Rebbe is in town. If a person is deserving of removing their excommunication, we want to do it as fast as possible. So they're allowed to do it even if they don't have to run after the Rebbe, they don't have to run over town to find the Rebbe. A person can do it themselves. We have to run after Shari Shamsta, and also, all you need is one person. You need one person who is a mumokha who is an expert, so they are allowed to undo an excommunication. You don't need the entire basin of three. We don't need three. One person who is an expert could do it himself. Now, we have to say things when we say certain statements that we hear from others that we have to say in their name. We cannot just say it in their own name. We have to say it in their name. He brings this Gamara as one of the proofs. There's a few lines here of just listing off all the names. What do they say? One heard it from the previous Rebbe, from the previous Rebbe, so they want to know, based on a pos like a Malachi, the pos like Malachi says, "Bazarka lakhan yirashimi" to you, that fear my name, the son of righteousness should arise with healing. "Eilben albun albun albunashin, yurin lozishimim, yurin albatala." This is referring to people, they fear my name, they fear saying my name in vain. They don't want to say God's name in vain, sashim's name in vain. And so therefore, for them, the son will shine. What does that mean? Shemesh tzdokomar, but what does it mean that the son will heal the person? Amrabaiishmaminah, yurgudyomah, masi. Abai says that it means that the rays of the son will cause healing. Literally, the rays of the son will cause healing in this world. It seems like he's understanding this. Abai is understanding this in this world. That's somebody who refrains from saying God's name in vain will be healed. They'll be able to be healed, physically healed, in this world through the son. And this is an argument, this is arguing with Rosh Lakish, who plead yirashimi lakish, this is arguing with Rosh Lakish. The Amr, "Eilben albun albah, ela kajbarachom, wozichamaminah, tikka." He says that in the next world, meaning not after a person dies, but when they return to the next world, meaning triyasamaisim. When they come back to triyasamaisim, it's in this world, but there is no concept of a gehenim. It's not that there's a gehenim, there's no hell. Rather, Hashem, moshichamaminah, tikka, tzaddikom rasimba, rishamamin dunba. Very interesting, Amr, Rish Lakish says that the sun, the sun will remove the sun from its shade, it will be able to reveal itself. Some explain that this is the sun, this is the light, that Hashem hid it in the very beginning of creation, and now it is revealing it in the next world. And that Hashem, from that light, that Hashem, the righteous will be healed. And those who are evil, from that same light will be judged, that same light will equal healing, and also will punish the Risham. How do we know? Shenaam, are they quote the possek, the verse that we had earlier? Bizar kalakam yurishimayi, shimash, velod, el amishish, andan, shimash, adan, shimash, adan, ba, sorry, shenaam, rasim, rasim, pisham, kegliyam, marbik, that not only will the tzaddikom and be healed, but they'll also miss adan, ba. They'll rejuvenate, they'll delight in this sun, a rishamaminid, dunba. How do you know that they're wicked, they'll be judged by it, they'll be punished by it, shenaam, marbik, nah, yumba, bo'erk, a tonner, that they'll be judged by the burning of the furnace. And so therefore they'll be judged and punished by the same light that causes healing and delight to the tzaddikom, to the righteous. Okay, this concludes Hashem, a base. We'll continue in the next class with tas, daf, tas.