Und er kann seine Terumah und seine Ma'aseroth nach seinem Wissen zehnten [Wie als er sagte: "Alle, die den Zehnten geben wollen (meine Produkte), können kommen und dies tun." Aber er darf ihm nicht sagen, dass er dies tun soll, denn er macht ihn dadurch zu seinem Boten, und er hat Freude daran, dass der andere sein Gebot abgibt], und er kann für ihn die Vogelopfer von Zavin, Zavoth und Frauen opfern, die geboren haben [Ein Cohein, von dem ein Israelit Nutzen errungen hat, kann diese Opfergaben für ihn opfern.] Und er kann ihn Medrash [Sifra und Sifrei, der Medrash der Verse], Halachoth ["Halachoth zu Moses vom Sinai"] lehren. und aggadoth [die Worte der Weisen, die sie mit den Versen verbanden. Der Grund, warum er ihm all dies beibringen darf, ist, dass man nicht dafür bezahlen darf, und es gibt keinen "Vorteil", denn er führt (einfach) eine Mizwa durch.], Aber er lehrt ihn möglicherweise nicht die Schrift . [Denn es ist erlaubt, für die Lehre der Schrift zu bezahlen; denn er nimmt es nur, um die richtige Versöhnung der Verse zu lehren. Da dies keine Mizwa der Tora ist, ist es erlaubt, dafür zu bezahlen, und wenn er es nicht nimmt, wird festgestellt, dass er ihm zugute gekommen ist. Und dies gilt nur an einem Ort, an dem es üblich ist, für das Unterrichten von Cantillation bezahlt zu werden. aber an einem Ort, an dem es nicht üblich ist, bezahlt zu werden, darf man ihm auch das Cantillieren beibringen.] Aber er kann seinen Söhnen und seinen Töchtern die Schrift beibringen [Auch wenn es eine Mizwa für den Vater ist, seinen Sohn zu unterrichten, so dass er ihn dadurch von seiner Verpflichtung entbindet, wird dies nicht als "Nutzen" bezeichnet, denn "Mizwot wurden nicht als" Nutzen "gegeben." Und es ist auch möglich, dass er einen anderen findet, der ihn kostenlos unterrichtet.], und er kann sich ernähren seine Frau und seine Kinder, obwohl er selbst verpflichtet ist, sie zu ernähren; aber er darf sein Tier nicht füttern, ob sauber oder unrein. [Denn er möchte, dass es gemästet wird und er profitiert davon.] R. Eliezer sagt: Er kann das unreine Tier füttern, aber nicht das saubere. Sie fragten ihn: Was ist der Unterschied zwischen dem Unreinen und dem Sauberen? Er antwortete: Der Saubere—seine Seele geht in den Himmel und sein Körper geht zu ihm. Der Unreine—sowohl seine Seele als auch sein Körper kommen in den Himmel. [Denn es wird zum Arbeiten verwendet und er macht sich keine Sorgen darüber, dass es gemästet wird. Sie antworteten: Der Unreine auch—seine Seele kommt in den Himmel und sein Körper ist sein; denn wenn er es wünscht, kann er es an einen Nichtjuden verkaufen [für Nahrung und mehr dafür, dass es gemästet wurde], oder er kann es den Hunden füttern.
Bartenura on Mishnah Nedarim
ותורם תרומתו ומעשרותיו לדעתו – as, for example, that he said, all who wish to make a heave-offering should come and make the heave-offering/Terumah. But he should not tell him to make the heave-offering, for behold that makes him an agent and it is a benefit to him that he performs his agency.
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English Explanation of Mishnah Nedarim
Introduction
This mishnah continues to discuss what Shimon may do for Reuven who has sworn not to receive benefit from him. The first part of the mishnah discusses certain mitzvoth which might cost money. The second part deals with feeding those whom the person who cannot receive benefit has a responsibility to feed.
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ומקריב לו קיני זבין וזבות – a Kohen who made a vow with an Israelite to not derive benefit from him, he can offer his sacrifices that he brings for a male with an emission and/or a female with an emission and/or [bird-offerings] for women who have given birth.
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English Explanation of Mishnah Nedarim
He may donate his terumah and his tithes with his consent. If Reuven cannot receive any benefit from Shimon, Shimon may still donate Reuven’s terumah and tithes, as long as Reuven consents. This could happen in two ways. First of all, Reuven could say that anyone who wants to donate his terumah or tithes may do so. Shimon may then take of Reuven’s produce and donate it. Alternatively, Shimon may donate of his own produce as if it was Reuven’s and thereby exempt Reuven from giving terumah or tithes. Reuven may not specifically tell Shimon to donate his terumah for then Shimon would be an agent of Reuven’s, which is forbidden.
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ומלמדו מדרש – Sifra (i.e., the legal Midrash to Leviticus) and Sifrei (i.e., the legal Midrash to Numbers and/or Deuteronomy) , which is the Midrash of the the verses.
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English Explanation of Mishnah Nedarim
He may offer up for him the bird sacrifices of zavim and zavoth and the bird sacrifices of women after childbirth, sin-offerings and guilt-offerings. When a person is purified from having been a zav or a zavah (some type of gonorrhea), s/he must bring bird sacrifices. Similarly, after having given birth, a woman must bring bird sacrifices. After sinning, a person must bring either a sin-offering or a guilt-offering, depending upon the sin. The mishnah teaches that if Shimon is a kohen, and Reuven cannot receive benefit from him, Shimon may still offer up his sacrifices, because kohanim are agents of God and are not considered the agents of those whose sacrifices they are offering.
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הלכות – a usage dating from Moses as delivered from Sinai (i.e., a traditional law or a traditional interpretation of a written law).
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English Explanation of Mishnah Nedarim
He may teach him midrash, halakhoth and aggadoth, but not Scripture, yet he may teach his sons and daughters Scripture Shimon can teach Reuven midrash (explanation of Scripture), halakhah (mishnah) and aggadah (legends) because all of these are part of the oral Torah, and teachers of the oral Torah were not paid for their teaching. Therefore, Reuven is not receiving financial benefit. However, Shimon may not teach Reuven written Torah (Scripture) without receiving pay, because people customarily were paid for this. If Shimon forgoes his pay, Reuven will have received financial benefit. However, Shimon may teach Reuven’s sons and daughters Scripture, for this is a commandment placed upon the father. Shimon’s helping Reuven fulfill a commandment is not considered financial benefit, even though in reality, Reuven is saving money. Note, that this mishnah implies that a parent is obligated to teach his child Torah, more than he is obligated to learn Torah himself.
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אגדות – words of the Sages that were supported through Biblical passages. And the reason that it was permitted to teach him all of these things, is that a person is not permitted to take a salary in order to teach his fellow all these things, and there is no benefit here, for he is performing a Mitzvah.
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English Explanation of Mishnah Nedarim
And he may support his wife and children, even though he is liable for their maintenance. Shimon may feed Reuven’s family, even though Reuven is obligated to do so. This is because Shimon is not giving anything to Reuven.
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Bartenura on Mishnah Nedarim
אבל לא ילמדנו מקרא – for he is permitted to take a salary for the study of Bible for it is not other than the payment for the incisions in the Bible vers according to sense to play the Biblical verses in their appropriate manner, and it is not according to the Torah, and it is permitted to take payment for this for if he does not take payment, he ends up providing benefit for him, and if he takes [payment] it is found that he benefits. And specifically in a place where it is the practice to take payment for the Scripture, but in a place where they don’t take payment for Scripture, even Scripture is permitted to teach him.
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English Explanation of Mishnah Nedarim
But he may not feed his beasts, whether clean or unclean. Rabbi Eliezer says: he may feed an unclean beast of his, but not a clean one. They said to him: what is the difference between an unclean and a clean beast? He replied to them, a clean beast, its life belongs to heaven, but its body is his own; but an unclean animal its body and life belongs to heaven. They said to him: The life of an unclean beast too belongs to heaven and the body is his own for if he wishes, he can sell it to a non-Jew or feed dogs with it. There is a debate whether or not Shimon may feed Reuven’s impure (unkosher) animal. All hold that he may not feed Reuven’s clean (kosher) animal, because that is giving Reuven money which he eventually might consume. However, the unkosher animal will not be eaten. Rabbi Eliezer argues that the impure animal’s flesh, when it dies, returns to God, just as its life-force does as well. Since the flesh doesn’t belong to its Jewish owner, Shimon may feed it and it is not considered direct benefit to Reuven. The other Sages argue that since Reuven may give the animal (its meat) to a non-Jew or feed it to a dog, by feeding it Shimon would be benefiting Reuven, and it is therefore prohibited.
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אבל מלמד הוא את בניו – for even though it is a Mitzvah upon the father to teach his son, and this fulfills his obligation to do so, it is not called benefit, for the Mitzvot/commandments were not given to benefit from them. But it is also possible that he would find someone else who will teach him (i.e., his son) for free.
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Bartenura on Mishnah Nedarim
לא יזון את בהמתו – for it is satisfactory to him (i.e., the animal) with spices and this benefits him.
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Bartenura on Mishnah Nedarim
טמאה נפשה וגופה לשמים – that for work it exists and he doesn’t worry about the corpse.
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Bartenura on Mishnah Nedarim
שאם ירצה מוכרה לעכו"ם – for eating and he takes the excess monies for its corpse.
