What the heck is a dargash? TB Nedarim 56

The mishnayot on today’s daf TB Nedarim 56 all follow the same pattern. If one makes a vow prohibiting something general, does that include something that is specific and related but not identical to it? The first Mishna on our daf not only gives a good example, but highlights a difference of opinion. “For one who vows that a house is forbidden to him, entry is permitted for him in the upper story of the house; this is the statement of Rabbi Meir. And the Rabbis say: An upper story is included in the house, and therefore, entry is prohibited there as well. However, for one who vows that an upper story is forbidden to him, entry is permitted in the house, as the ground floor is not included in the upper story.” (Sefaria.org translation) The Rabbis and Rabbi Meir also disagree in the next Mishna. “For one who vows that a bed is forbidden to him, it is permitted to lie in a dargash (דַּרְגֵּשׁ), which is not commonly called a bed; this is the statement of Rabbi Meir. And the Rabbis say: A dargash is included in the category of a bed. Everyone agrees that for one who vows that a dargash is forbidden to him, it is permitted to lie in a bed.”  (Sefaria.org translation)

You won’t be surprised that even the sages in the Talmud weren’t exactly clear what exactly a dargash (דַּרְגֵּשׁ) is. Our daf provides two different explanations with the first being much more interesting than the second. Everybody agrees that is a type of small bed upon which nobody sleeps. Ulla provides the first explanation. “GEMARA: The Gemara asks: What is a dargash? Ulla said: It is a bed of good fortune, placed in the house as a fortuitous omen, and not designated for sleeping.” (Sefaria.org translation) I wonder whether people carrying a rabbit’s foot for good luck is similar to having a small bed in the house for good luck.

Tosefot describes it as a bed upon which nobody sits on because it made for honor and good luck. Similarly the Goanim describe it as something very beautiful and ornamental. The Ron comments that they had the custom to make a bed for the house’s good luck. =מזלגד. It is similar to what is found at the end of the chapter “what a woman may go out with on Shabbat” massekhet Shabbat 67b “One who says: My fortune be fortunate [gad gaddi] and be not weary by day or by night;” (Sefaria.org translation) The Rosh and the Arukh defines gada (גדא) as a heavenly being and the bed is made in his honor for good luck. The Sheta Mekubetzet defines it just a little differently. This bed is prepared for the mazal of the house which is like a heavenly being appointed over the house. It is said that nothing happens down on earth that doesn’t have a heavenly being watching over it in heaven. This bed is in honor of God’s agent. One should not think this is idolatry for this comparable to Elijah’s seat at a brit milah.

Rav Taḥalifa provides the second interpretation what is a dargash. “When Ravin came from Eretz Yisrael to Babylonia, he said: I asked one of the Sages about the meaning of dargash, and Rav Taḥalifa, from the West, was his name, who frequented the tanners’ market. And he said to me: What is a dargash? It is a leather bed.” (Sefaria.org translation)

Many other commentators define a dargash like a small bed or stepstool to aid somebody getting to the larger and higher bed. (Rambam’s commentary on the Mishna, the Meiri, the Bartenura, and others) This definition works well with Rav Taḥalifa’s interpretation.