Wenn jemand schwört, von seinem Nachbarn zu profitieren, und er ihn besucht, kann er stehen, aber nicht sitzen. [Unsere Mischna spricht davon, dass das Eigentum des Besuchers dem Kranken verboten ist, an einem Ort, an dem man dafür bezahlt wird, mit einer kranken Person zusammenzusitzen. Wenn er bei ihm sitzt und nicht die übliche Zahlung entgegennimmt, kommt er ihm zugute. Aber Stehen ist nur für eine kurze Zeit und es ist nicht üblich, dafür zu bezahlen.] Und er kann ihn heilen, die Heilung der Seele [dh seines Körpers], aber nicht die Heilung des Eigentums [die Heilung seines Tieres. Denn man ist verpflichtet, seinen Freund zu heilen, wenn er krank wird, nämlich. (5. Mose 22: 2): "Und du sollst es ihm zurückgeben"—körperliche Wiederherstellung (dh Heilung) einzuschließen, und er tut dabei eine Mizwa. Daher kann er ihn, obwohl er sich von ihm profitiert hat, mit seinen Händen (dh direkt) heilen, wenn er selbst krank wird. Aber wenn sein Tier krank ist, kann er es nicht mit seinen Händen heilen, weil er ihm dadurch zugute kommt. Er kann ihm jedoch sagen: Diese Droge ist gut dafür; Diese Droge ist schlecht dafür.] Und er kann mit ihm in einer großen Wanne baden, aber nicht in einer kleinen. [Denn er kommt ihm zugute, indem er das Wasser auf ihn "hebt".] Und er kann mit ihm in einem Bett schlafen. R. Yehudah sagt: Im Sommer, aber nicht im Winter [weil er ihn wärmt. Die Halacha entspricht R. Yehudah.] Und er kann mit ihm auf einem Bett sitzen und mit ihm an einem Tisch essen, aber nicht vom Tamchui. [Er darf nicht von einem Teller mit ihm essen, damit er nicht aufhört, eine "gute Portion" davon zu essen, damit der andere, der sich von ihm profitiert, es isst; oder damit er ein Stück nicht in seine Nähe bringt, damit er es isst, was ihm zugute kommt.] Aber er kann von einem Tamchui essen, das [zum Besitzer] zurückkehrt. Reuven kann von einem Teller essen, von dem er weiß, dass er an Shimon zurückgeschickt wird, der sich nach seiner Rückkehr an den Besitzer von ihm profitiert hat. Und wir sind nicht besorgt, dass er Shimon etwas auf dem Teller zum Essen lassen könnte, was ihm zugute kommt.] Er darf nicht mit ihm aus dem Evus (vor den Arbeitern) essen, [einem großen Gefäß, das sie mit Essen füllen würden und von denen die Arbeiter zusammen essen würden], und er darf nicht mit ihm zusammen auf dem Grenzbett arbeiten. Dies sind die Worte von R. Meir. [Er darf nicht mit ihm in derselben Reihe ernten, in der er erntet, denn er hilft ihm dabei, seine Arbeit schnell zu beenden, indem er vor ihm Freiräume zur Verfügung stellt, wodurch er davon profitiert. Die Halacha stimmt nicht mit R. Meir überein.] Die Weisen sagen: Er kann in einiger Entfernung von ihm arbeiten.
Bartenura on Mishnah Nedarim
עומד אבל לא יושב – our Mishnah deals with when those who visit [the sick] enter who are forbidden [by vow] to the sick. But in a place where they take payment on sitting with the infirm person, for if he sits with him and doesn’t take his customary payment, he causes him benefit. But standing, it is a short time and it is not customary to take payment for this.
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English Explanation of Mishnah Nedarim
Introduction
The mishnah deals with several types of benefit that Shimon must refrain from giving Reuven who has sworn (or been sworn by Shimon) not to receive benefit from him.
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Bartenura on Mishnah Nedarim
רפואת הנפש – the healing of his body.
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English Explanation of Mishnah Nedarim
If one is forbidden to benefit from his neighbor, and he pays him a visit [in sickness] he must stand, but not sit. Shimon may visit Reuven when he is sick, because that is a mitzvah. However, he shouldn’t sit with him for a long time, because that would be causing benefit to Reuven.
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Bartenura on Mishnah Nedarim
רפואת ממונן – the healing of his cattle/beast. For it is obligatory for a person to heal his fellow when he takes ill, as it states (Deuteronomy 22:2): “then you shall give it back to him,” to include he loss of his body, and he is doing a Mitzvah, therefore, even though he made a vow not to allow him to derive any benefit from him, he heals him with his hands when he becomes sick in his body. But if his beast/cattle became ill, he is not able to heal it with his hands because he provides benefit, but says to him: “this drug/medication is fine for it (i.e., the animal), [or] that drug/medication is bad/harmful for it (i.e., the animal).
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English Explanation of Mishnah Nedarim
He may afford him a cure of life, but not a cure of money. The Talmud explains that Shimon may help cure Reuven for that is a commandment. However, he may not cure Reuven’s animal for that is a monetary benefit.
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Bartenura on Mishnah Nedarim
אבל לא בקטנה – because he provides benefit t him when he raises the water over him.
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English Explanation of Mishnah Nedarim
He may bathe together with him in a large bath, but not in a small one. If Shimon gets into a small bath with Reuven, he will raise the level of the bath water, and thereby benefit Reuven. Therefore he may not do so. However, he may get into a large bath with him where the water level will barely be raised.
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Bartenura on Mishnah Nedarim
אבל לא בימות הגשמים – because he warms it (i.e., through his body) And the Halakha is according to Rabbi Yehuda.
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English Explanation of Mishnah Nedarim
He may sleep in a bed with him. Rabbi Judah said: in summer, but not in winter, because he thereby benefits him. He may [nevertheless] recline with him on a couch. He may sleep in bed with him, even though he warms up the bed. Rabbi Judah restricts this to the summer months, when it is warm anyway. However, even Rabbi Judah agrees that he may recline with him on the same couch, and we are not concerned lest he fall asleep.
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Bartenura on Mishnah Nedarim
אבל לא מן המחוי – he doesn’t eat with him in one utensil, lest he leave over from eating a nice portion that is within in order that this one who took a vow against deriving benefit from him will eat, or lest a piece that he eat draws close in front of him and it is found that he benefitting him.
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English Explanation of Mishnah Nedarim
[He may] eat at the same table with him but not out of the same bowl; but he may eat with him out of a bowl which returns. He may not eat with him out of the food trough put before laborers. Reuven may eat at the same table as Shimon, and we are not concerned lest Reuven eats from Shimon’s plate and thereby derives benefit. However, they may not eat out of the same communal bowl, lest Shimon intentionally leave the best part of the food for Reuven, and thereby cause him benefit. If the communal bowl was a “returning bowl” meaning one that was full of food, such that each person eating could eat his fill and still have leftovers, then they may share. In such a case, there is no concern that Shimon will leave food for Reuven because there is enough for everyone. They may not eat out of the same bowl put before laborers, because laborers are always hungry and there are never leftovers. Therefore, Shimon might eat less so that Reuven could eat more.
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Bartenura on Mishnah Nedarim
אבל אוכל הוא מן התמחוי החוזר – the owner of the house. Reuven eats in a bowl that he knows that when he will return it to the owner of the house, the house owner will go back and send it to Shimon who is under a vow against benefit from him, and we don’t suspect lest he (i.e., the owner of the house) in order that Shimon will eat from it and it is found that he is benefitting him.
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English Explanation of Mishnah Nedarim
He may not work with him on the same furrow, the words of Rabbi Meir. But the Sages say: he may work at a distance from him. According to Rabbi Meir they may not work plowing the same furrow, since if Shimon works harder he will benefit Reuven by allowing him to work less. The Sages allow them to work in the same furrow, as long as they keep their distance.
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Bartenura on Mishnah Nedarim
האבוס שלפני הפועלים – a large utensil that we fill it and all of the workers will eat from it together.
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Bartenura on Mishnah Nedarim
לא יקצור עמו באומן – he should not trim with in in the same row that he trims. For this causes him that he will hurry to do his work that when he finds the place free, and it is found tha the benefits him. But the Halakha is not according to Rabbi Meir.
