Jeśli ktoś przyniesie korzyść bliźniemu i przychodzi go odwiedzić, może stać, ale nie siedzieć. [Nasza Miszna mówi o zakazie przebywania osoby chorej w posiadaniu gościa w miejscu, w którym płaci się za siedzenie z chorym, więc jeśli siedzi z nim i nie przyjmuje zwyczajowej zapłaty, przynosi mu korzyść. Ale stanie tylko na krótki czas i nie ma zwyczaju płacenia za to.] I może go uzdrowić, uzdrowienie duszy [tj. Jego ciała], ale nie uzdrowienie własności [uzdrowienie jego bestii. Jeden jest bowiem zobowiązany do uleczenia przyjaciela, jeśli zachoruje, a mianowicie. (Powtórzonego Prawa 22: 2): „I zwrócisz mu to”—obejmuje przywrócenie cielesności (tj. uzdrowienie) i dzięki temu robi micwę. Dlatego, nawet jeśli pożegnał się z korzyścią z niego, może go uleczyć rękami (tj. Bezpośrednio), gdy sam zachoruje. Ale jeśli jego bestia jest chora, może nie leczyć jej rękami, ponieważ przynosi mu to korzyść. Jednak może mu powiedzieć: Ten lek jest na to dobry; ten narkotyk jest zły]. I może kąpać się z nim w dużej wannie, ale nie w małej. [Bo przynosi mu korzyść, „podnosząc” wodę na niego.] I może spać z nim w jednym łóżku. R. Juda mówi: Latem, ale nie zimą [bo go ogrzewa. Halacha jest zgodna z R. Juda.] I może siedzieć z nim na jednym łóżku i może z nim jeść przy jednym stole, ale nie z tamchui. [Nie może z nim jeść z jednego talerza, aby nie przerwał jedzenia „dobrej porcji” tego, aby drugi, który się z niego złożył, zjadł go; albo żeby nie zbliżył się do niego, żeby go zjeść, przynosząc mu w ten sposób korzyść.] Ale może jeść z tamchui, które wraca [do właściciela. Reuven może jeść z talerza, o którym wie, że zostanie odesłany do Szimona, który po tym, jak wróci do właściciela, będzie miał z niego korzyść. I nie obawiamy się, że mógłby zostawić coś na talerzu do jedzenia Szimonowi, co przyniesie mu korzyść.] Nie może jeść z nim z evus (postawionego) przed pracownikami [dużego naczynia, które napełnialiby jedzeniem i z którego pracownicy jedliby razem] i nie wolno mu razem pracować na łóżku granicznym. To są słowa R. Meira. [Nie może zbierać plonów z nim w tym samym rzędzie, w którym zbiera, ponieważ pomaga mu w szybkim zakończeniu pracy, zapewniając przed nim otwarte przestrzenie, przynosząc mu w ten sposób korzyści. Halacha nie jest zgodna z R. Meir.] Mędrcy mówią: może pracować na odległość od niego.
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.
