Resources for Nedarim 10
1. The גמרא says that the חסידים הראשונים would be מנדב to become נזירים because they wanted to have an opportunity to bring a חטאת and that opportunity would never occur to them otherwise since אין הקב"ה מביא תקלה על ידם. The מגן אברהם in סימן א׳ ס"ק י"א brings the בית יוסף who brings the מהר"י אבוהב who asks the following: why weren’t these חסידים הראשונים looking for ways to bring a קרבן אשם as well? He proves from this that we must hold like the שיטה that a person can bring an אשם תלוי as a נדבה. Therefore, when we say קרבנות in the morning, before reciting the פּרשה of an אשם a person can says “יה"ר...כאילו הקרבתי אשם”. The חתם סופר in יו"ד סימן קי"ט does not agree with this and therefore says the following: there is a fundamental question on our גמרא: why were these חסידים looking for a way to be חייב a חטאת? Were they looking for a way to steal so they could be יוצא the מצוה of והשיבותם את הגזלה אשר גזל? Were they looking to violate the איסור of נותר so they could be יוצא the מצוה of burning נותר? It sounds a little unusual. The חתם סופר explains that these חסידים הראשונים wanted to be יוצא every מצוה they could. However, if a מצוה which required an עברה to be done would come their way, they would not do the עברה because Hashem said not to and this would count as them having done the מצוה attached to it since they had only passed on that מצוה due to רצון ה׳. However, that only works because they had the power to do the עברה and didn’t מחמת מצות המלך. However, a קרבן חטאת can only be brought by forgetting an איסור. So there was no way for them to have exercised בחירה regarding that מצוה since it by definition can only be done without thinking. Therefore, they would become a נזיר so they could bring the קרבן חטאת.
2. The גמרא says according to ריש לקיש that the כינוין are a לשון שבדו להם חכמים in order to prevent someone from saying לה׳ קרבן which may lead them to only say the word לה׳ and be מוציא שם שמים לבטלה קרבן. The רא"ש explains the חשש is the person will change his mind about bringing the קרבן after saying לה׳. Others, including the ריטב"א in יומא דף ל"ט, say the חשש is דילמא פּשע. The חתם סופר says the fear is דילמא ימות. According to all this, there is a question how the כהן גדול on יום כיפּור can say לה׳ חטאת when he does the גורל. Shouldn’t he say חטאת לה׳? The ריטב"א and רא"ש both answer לשיטתם. The ריטב"א answers that there is no חשש דילמא פּשע because there are other כהנים surrounding him who will make sure it happens. The רא"ש answers that there is no חשש he will change his mind since it is a קרבן ציבור. There is an interesting מנחת חינוך in מצוה תל"ז relevant to this topic that asks why isn’t there a requirement that when a סופר writes the שם ה׳ that he writes the last three letters of הוה and then writes the י? The reason why this should be a requirement is because when he writes the first two letters, it is already a שם ה׳. When he then writes the “ו”, he has “erased” the שם ה. Then when he writes the final “ה” he has fixed it. Why aren’t we worried he will be פּושע and not write that last "ה"? We should make him write the י last like our גמרא requires כינוים lest he be פּושע. Remarkably, he proves from this that it must be a חיוב to write שם ה׳ כסדרן (in order). Finally, ר׳ מאיר שפּירא asks why our custom is we say שלום עליכם and then the other person responds עליכם שלום? He explains שלום is the שם ה׳. The חשש of our גמרא is דילמא ימות. However, there is a גמרא in שבת דף י that says כל המקדים שלום לחברו מאריכין לו ימיו ושנותיו. If so, the person who starts the greeting can say שלום עליכם since he is protected and there is no חשש he will die before saying עליכם but the person responding must say עליכם שלום as he is not the one being מקדים and is not protected.
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