Nedarim 65

והא מן מאכל נדר אמר רבי שמעון בן לקיש באומר הנאת מאכלך עלי

But he vowed in respect of food?<span class="x" onmousemove="('comment',' Which does not include these utensils. ');">¹</span>

אימא שלא ילעוס חיטין ויתן על מכתו אמר רבא באומר הנאה המביאה לידי מאכלך עלי

— Said R. Simeon b. Lakish: This refers to one who said, 'The benefit of your food be forbidden me.'<span class="x" onmousemove="('comment',' Instead of simply 'Your food be forbidden me'. The additional words, 'b. etc.' are understood to include something besides actual food, viz., utensils for its preparation. ');">²</span>

אמר רב פפא שק להביא פירות וחמור להביא עליו פירות ואפילו צנא בעלמא הנאה המביאה לידי מאכל הוא בעי רב פפא סוס לרכוב עליו וטבעת ליראות בה מהו מיפסק ומיזל בארעיה מאי

But may it not mean that he is not to chew wheat [to a pulp] and apply it to his wound?<span class="x" onmousemove="('comment',' I.e., the longer form may imply that food is forbidden no matter how used, yet still be confined to actual foodstuffs. ');">³</span>

תא שמע אבל משאיל לו חלוק וטלית נזמים וטבעות היכי דמי אילימא שלא ליראות בהן צריכא למימר אלא לאו אפילו ליראות בהן וקתני משאילו

— Raba replied: The Mishnah refers to one who said: 'Any benefit from you leading to the enjoyment of food be forbidden me.' R. Papa said: A sack for bringing fruit, an ass for bringing fruit, and even a mere basket, all lead to the enjoyment of food. R. Papa propounded: What of a horse for travelling [to a banquet] or a ring to appear in;<span class="x" onmousemove="('comment',' So as to be treated as an honoured guest. ');">⁴</span>

לא לעולם שלא ליראות ואיידי דקתני רישא לא ישאילנו תנא סיפא משאילו

or, what of passing over his land?<span class="x" onmousemove="('comment',' On the way to a feast. ');">⁵</span>

<big><strong>מתני׳</strong></big> וכל דבר שאין עושין בו אוכל נפש מקום שמשכירין כיוצא בהן אסור

— Come and hear: BUT HE MAY LEND HIM A SHIRT, RING, CLOAK AND EARRINGS. How is this to be understood? Shall I say it is not to appear in them, need this be stated?<span class="x" onmousemove="('comment',' For then he does not benefit at all, and it is obvious that he may lend them to him. ');">⁶</span>

<big><strong>גמ׳</strong></big> מכלל דרישא אף על פי שאין משכירין מאן תנא אמר רב אדא בר אהבה רבי אליעזר היא

Hence it must mean to be seen in them, and it is taught that he may lend them to him! — No. After all, it does not mean to appear in them; but because the first clause teaches THE LATTER MAY NOT LEND HIM,<span class="x" onmousemove="('comment',' This must be taught; v. p. 100, n. 2. ');">⁷</span>

<big><strong>מתני׳</strong></big> המודר הנאה מחבירו שוקל לו את שקלו ופורע את חובו ומחזיר לו את אבידתו מקום שנוטלין עליה שכר תיפול הנאה להקדש

the second clause teaches HE MAY LEND HIM.<span class="x" onmousemove="('comment',' I.e., it is merely to round off the Mishnah, though it is self-evident. ');">⁸</span>

<big><strong>גמ׳</strong></big> אלמא אברוחי ארי בעלמא הוא ושרי

<b><i>MISHNAH</i></b>. AND WHATEVER IS NOT EMPLOYED IN THE PREPARATION OF FOOD, WHERE SUCH ARE HIRED OUT, IT IS FORBIDDEN.<span class="x" onmousemove="('comment',' Even to one who is under a vow in respect of food as explained in the Gemara above, for the remission of the hiring fee is a benefit leading to the enjoyment of food. ');">⁹</span>

מאן תנא אמר רב הושעיא זו

<b><i>GEMARA</i></b>. Hence the first clause applies even where such things are not hired. Which Tanna [rules thus]?<span class="x" onmousemove="('comment',' That even where the benefit is so trifling, since it can be borrowed without a fee, it is forbidden. ');">¹⁰</span> — Said R. Adda b. Ahabah: It is R. Eliezer.<span class="x" onmousemove="('comment',' V. p. 100, n. 5. ');">¹¹</span> <b><i>MISHNAH</i></b>. IF ONE IS UNDER A VOW NOT TO BENEFIT FROM HIS NEIGHBOUR, THE LATTER MAY PAY HIS <i>SHEKEL</i>,<span class="x" onmousemove="('comment',' There was an annual tax of half a shekel for the upkeep of the Temple; v. Shek. I, 1; Ex. XXX, 13. ');">¹²</span> SETTLE HIS DEBTS, AND RETURN A LOST ARTICLE TO HIM. WHERE PAYMENT IS TAKEN FOR THIS,<span class="x" onmousemove="('comment',' E.g., if he lost work through returning the article; v. B.M. 30b. ');">¹³</span> THE BENEFIT MUST ACCRUE TO HEKDESH.<span class="x" onmousemove="('comment',' V. Glos. This is discussed in the Gemara. ');">¹⁴</span> <b><i>GEMARA</i></b>. Thus we see that it is merely driving away a lion [from his neighbour's property],<span class="x" onmousemove="('comment',' I.e., he is merely performing a neighbourly action, without bestowing real benefit, for even if the other man does not pay the shekel, he still shares in the public sacrifices; also, when his debts are settled, the debtor personally receives nothing. ');">¹⁵</span> and permitted. Which Tanna [rules thus]? — Said R. Hoshaia: This is