Nedarim 64

השטן בחושבניה תלת מאה ושיתין וארבעה ואמר רמי בר אבא כתיב אברם, וכתיב אברהם בתחילה המליכו הקב"ה על מאתיים וארבעים ושלושה איברים ולבסוף המליכו על מאתיים וארבעים ושמונה איברים

The numerical value of ha-satan [Satan] is three hundred sixty four.<span class="x" onmousemove="('comment',' This indicates that his seductive powers over mankind are only for 364 days of the year. On the 365th, viz., the Day of Atonement, he has no power over man. ');">¹</span>

אלו הן שתי עינים ושתי אזניים וראש הגוייה

R. Ammi b. Abba also said: [First] Abram is written, then Abraham:<span class="x" onmousemove="('comment',' The original name of Abram, whose numerical value is 243, was changed to Abraham, with the value 248, the numbers of members of man's body. V. Mak. (Sonc. ed.) p. 109. n. 5. ');">²</span>

ואמר רמי בר אבא מאי דכתיב עיר קטנה ואנשים וגו' (קהלת ט, יד) עיר קטנה זה הגוף ואנשים בה מעט אלו איברים ובא אליה מלך גדול וסבב אותה זה יצר הרע ובנה עליה מצודים וחרמים אלו עוונות

at first God gave him mastery over two hundred forty three limbs, and later over two hundred forty eight, the additional ones being the two eyes, two ears, and the membrum.<span class="x" onmousemove="('comment',' As a reward for his undergoing circumcision he was given mastery over those limbs, which, through hearing and seeing, entice one to immorality; but now he was enabled by his will-power to forbid them to look upon or listen to sin. The last mentioned, of course, refers to the control of the sex-lust. Cf. Maim. 'Guide', III, ch. 49. ');">³</span>

ומצא בה איש מסכן וחכם זה יצר טוב ומלט הוא את העיר בחכמתו זו תשובה ומעשים טובים ואדם לא זכר את האיש המסכן ההוא דבשעת יצר הרע לית דמדכר ליה ליצר טוב

R. Ammi b. Abba also said: What is the meaning of, There is a little city. etc.?<span class="x" onmousemove="('comment',' Eccl. IX, 14f. ');">⁴</span>

החכמה תעוז לחכם מעשרה שליטים (קהלת ז, יט) החכמה תעוז לחכם זו תשובה ומעשים טובים מעשרה שליטים שתי עיניים ושתי אזניים ושתי ידיים ושתי רגליים וראש הגוייה ופה

'A little city' refers to the body; and 'a few men within' to the limbs; 'and there came a great king against it and besieged [it]' to the Evil Urge;<span class="x" onmousemove="('comment',' One's evil inclinations personified; in B.B. 16a he is identified with Satan. ');">⁵</span>

אמר רבי זכריה משום רבי ישמעאל ביקש הקב"ה להוציא כהונה משֵם שנאמר והוא כהן לאל עליון (בראשית יד, יח) כיוון שהקדים ברכת אברהם לברכת המקום הוציאה מאברהם

'and built great bulwarks against it', to sin; 'Now there was found in it a poor wise man, to the Good Urge; and he by his wisdom delivered the city, to repentance and good deeds; yet no man remembered that same poor man, for when the Evil Urge gains dominion, none remember the Good Urge.

שנאמר ויברכהו ויאמר ברוך אברם לאל עליון קונה שמים וארץ וברוך אל עליון (בראשית יד יט-כ) אמר לו אברהם וכי מקדימין ברכת עבד לברכת קונו מיד נתנה לאברהם שנאמר נאם ה' לאדני שב לימיני עד אשית אויביך הדום לרגליך (תהלים קי, א) ובתריה כתיב נשבע ה' ולא ינחם אתה כהן לעולם על דברתי מלכי צדק (תהלים קי, ד) על דיבורו של מלכי צדק

Wisdom strengtheneth the wise more than ten mighty ones which are in the city.<span class="x" onmousemove="('comment',' Ibid. VII, 19. ');">⁶</span>

והיינו דכתיב והוא כהן לאל עליון הוא כהן ואין זרעו כהן

'Wisdom strengtheneth the wise' refers to repentance and good deeds; 'more than ten mighty ones,' viz., the two eyes, two ears, two hands, two feet, membrum and mouth.<span class="x" onmousemove="('comment',' I.e., by repentance and good deeds one can conquer the evil desires of all these. ');">⁷</span>

<br><br><big><strong>הדרן עלך ארבעה נדרים</strong></big><br><br>

R. Zechariah said on R. Ishmael's authority: The Holy One, blessed be He, intended to bring forth the priesthood from Shem, as it is written, And he [sc. Melchizedek] was the priest of the most high God.<span class="x" onmousemove="('comment',' Gen. XIV, 18. The Midrash identifies him with Shem, the son of Noah, Abraham's eighth ancestor. ');">⁸</span>

מתני׳ <big><strong>אין</strong></big> בין המודר הנאה מחבירו למודר הימנו מאכל אלא דריסת הרגל וכלים שאין עושין בהם אוכל נפש

But because he gave precedence in his blessing to Abraham over God, He brought it forth from Abraham; as it is written, And he blessed him and said. Blessed be Abram of the most high God, possessor of heaven and earth, and blessed be the most high God.<span class="x" onmousemove="('comment',' Ibid. 19f. ');">⁹</span>

המודר מאכל מחבירו לא ישאילנו נפה וכברה וריחיים ותנור אבל משאיל לו חלוק וטבעת וטלית ונזמים

Said Abraham to him, 'Is the blessing of a servant to be given precedence over that of his master?' Straightway it [the priesthood] was given to Abraham, as it is written, The Lord said unto my Lord,<span class="x" onmousemove="('comment',' Here taken as referring to Abraham; cf. Ber. 7b, where my lord is explicitly so explained. ');">¹⁰</span>

<big><strong>גמ׳</strong></big> מאן תנא אמר רב אדא בר אהבה רבי אליעזר היא דתניא רבי אליעזר אומר אפילו ויתור אסור במודר הנאה

Sit thou at my right hand, until I make thine enemies thy footstool;<span class="x" onmousemove="('comment',' Ps. CX, 1. ');">¹¹</span>

המודר מאכל מחבירו לא ישאילנו כו'

which is followed by, The Lord hath sworn, and will not repent, Thou art a priest for ever, after the order of Melchizedek,'<span class="x" onmousemove="('comment',' Ibid. CX, 4. ');">¹²</span> meaning, 'because of the words of Melchizedek.'<span class="x" onmousemove="('comment',' I.e., because of his giving precedence to Abraham. ');">¹³</span> Hence it is written, And he was a priest of the most High God, [implying that] he was a priest, but not his seed.<span class="x" onmousemove="('comment',' Though Abraham was a descendant of Melchizedek, and thus the priesthood was inherited by the latter's seed, yet this was through the merit of Abraham, not of Melchizedek. — Ran. ');">¹⁴</span> <b><i>MISHNAH</i></b>. THE ONLY DIFFERENCE BETWEEN ONE WHO IS UNDER A VOW NOT TO BENEFIT AUGHT FROM HIS NEIGHBOUR, AND ONE WHO IS FORBIDDEN TO EAT OF HIS FOOD, IS IN RESPECT OF WALKING [OVER HIS PROPERTY] AND [THE USE OF] UTENSILS NOT EMPLOYED IN THE PREPARATION OF FOOD.<span class="x" onmousemove="('comment',' If he is forbidden all benefit, these are forbidden; but if the vow is only in respect of food, these are permitted. ');">¹⁵</span> IF A MAN IS UNDER A VOW [NOT TO EAT] OF HIS NEIGHBOURS FOOD, THE LATTER MAY NOT LEND HIM A SIFTER, SIEVE, MILL-STONE OR OVEN,<span class="x" onmousemove="('comment',' This teaches that not only are those utensils prohibited which are used in the immediate preparation of food for eating, such as a cooking pot. but even those employed in the early stages only. ');">¹⁶</span> BUT HE MAY LEND HIM A SHIRT, RING, CLOAK, AND EARRINGS.<span class="x" onmousemove="('comment',' [Or 'nose-rings]. ');">¹⁷</span> <b><i>GEMARA</i></b>. Which Tanna [is the authority of the Mishnah]?<span class="x" onmousemove="('comment',' That even such a trifling benefit as walking over his property is forbidden. ');">¹⁸</span> — R. Adda b. Ahabah said, It is R. Eliezer. For it was taught: R. Eliezer said: Even the extra [given by a vendor to his customer] is forbidden to him who is under a vow not to benefit [by his neighbour].<span class="x" onmousemove="('comment',' Since R. Eliezer held that the vow applied even to such trifles, he is the authority of our Mishnah. ');">¹⁹</span> IF A MAN IS UNDER A VOW NOT TO [EAT] OF HIS NEIGHROUR'S FOOD, THE LATTER MAY NOT LEND HIM etc.