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Babylonian Talmud: Tractate NedarimFolio 33aBut he vowed in respect of food?1 — Said R. Simeon b. Lakish: This refers to one who said, 'The benefit of your food be forbidden me.'2 But may it not mean that he is not to chew wheat [to a pulp] and apply it to his wound?3 — 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;4 or, what of passing over his land?5 — 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?6 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,7 the second clause teaches HE MAY LEND HIM.8
MISHNAH. AND WHATEVER IS NOT EMPLOYED IN THE PREPARATION OF FOOD, WHERE SUCH ARE HIRED OUT, IT IS FORBIDDEN.9
GEMARA. Hence the first clause applies even where such things are not hired. Which Tanna [rules thus]?10 — Said R. Adda b. Ahabah: It is R. Eliezer.11
MISHNAH. IF ONE IS UNDER A VOW NOT TO BENEFIT FROM HIS NEIGHBOUR, THE LATTER MAY PAY HIS SHEKEL,12 SETTLE HIS DEBTS, AND RETURN A LOST ARTICLE TO HIM. WHERE PAYMENT IS TAKEN FOR THIS,13 THE BENEFIT MUST ACCRUE TO HEKDESH.14
GEMARA. Thus we see that it is merely driving away a lion [from his neighbour's property],15 and permitted. Which Tanna [rules thus]? — Said R. Hoshaia: This is
Nedarim 33bHanan's view.1 Raba said: You may even say that it agrees with all: [We suppose that] the man who is interdicted by vow not to benefit from his neighbour was lent [money] without obligation to repay.2What is [the ruling of] Hanan? — We learnt: If a man departed overseas, and another arose and supported his wife: Hanan said: He has lost his money.3 But the sons of the High priests4 disputed this and maintained: He must swear how much he expended and is reimbursed [by the husband]. R. Dosa b. Harkinas ruled as they did; whilst R. Johanan b. Zakkai said: Hanan has ruled well — it is as though he had placed his money upon a deer's horn.5 Now, Raba did not say as R. Hoshaia, because he interpreted our Mishnah to harmonize with all views. R. Hoshaia did not say as Raba: [to settle a debt] that need not be repaid is forbidden as a preventive measure on account of [a debt] that must be repaid.6 AND RETURN A LOST ARTICLE TO HIM. R. Ammi and R. Assi [differ thereon] — one said: This is only when the property of the finder7 is forbidden to the loser, so that in returning it to him, he returns what is his own.8 But if the property of the loser is forbidden to the finder, he may not return it, because he benefits him by R. Joseph's perutah.9 But the other maintained: Even if the finder may not benefit from the loser's property, he may return it, and as for R. Joseph's perutah, this is rare.10 - To Next Folio -
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