Нет никакой разницы между тем, чтобы завладеть выгодой от своего соседа и тем, чтобы завладеть пищей от него, но «ступать ногой» [Завоевание пользы является более строгим, чем завышение пищи только в том случае, если тот, кто завладевает пользой, не может войти в собственность другого, тогда как тот, может давать пищу] и (еще одно отличие) - сосуды, которые не используются для приготовления пищи, [разрешается давать их тем, кто готовит пищу (но не тому, кто получает пользу). И это только в месте, где такие суда не нанимаются; но в месте, где их нанимают, это запрещено (даже тому, кто завоюет пищу). За (ему запрещено) любую пользу, приводящую к еде. Ибо если бы этот не принес ему пользы (одолжив ему сосуд), ему бы не хватало продовольственной выгоды для Перуты. Ибо с этой перутой (спасенной) он может покупать еду.] Нет никакой разницы между обетами и дарами, но что нужно делать добро для обетов, но он не должен делать добро для подарков. [(«клятвы» :) Если кто-то говорит: «Я беру на себя (т.е. я клянусь) принести всесожжение», после чего он отделил его (животное) и оно было потеряно, он должен принести другое один. («дары» :) Если кто-то скажет: «это животное (дано) как всесожжение», и оно было потеряно, ему не нужно приносить другое, потому что он не взял его на себя. Но что касается ответственности за задержку, они оба одинаковы, и это написано (Второзаконие 23:24): «… что вы поклялись L-рому вашему Б-гу, дар, который вы сказали своими устами, и т. Д. «.
Bartenura on Mishnah Megillah
אין בין המודר הנאה – One who is forbidden by vow to derive any benefit is not more severe than one [who is forbidden] by vow from [consuming] food other than entering one’s ground, for one [who is forbidden] by vow to derive any benefit , is prohibited to enter into his [home],[whereas] one [who is forbidden] by vow from [consuming] food is permitted [to enter into his home].
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English Explanation of Mishnah Megillah
There is no difference between one who is prohibited by vow from benefiting from his fellow and one who is prohibited by vow from [benefiting from] his food, except in the matter of setting foot [on his property] and of vessels which are not used for [preparing] food. There are two things which are permitted to one who is under a vow not to derive food benefit from his neighbor which are not permitted to one who may not benefit from his neighbor at all: walking on his property and the use of things not involved in the making of food. For more information look at Nedarim 4:1.
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Bartenura on Mishnah Megillah
וכליים שאין עושין בהן אוכל נפש – It is permitted to lend them (i.e., the utensils) to one [who is forbidden] by vow from [consuming] food, and especially in a place where they do not hire and similar cases, but in a place where we hire and similar things, it is prohibited, for all benefit that brings one towards [eating] food, for if he did not derive this benefit which is wanting at least the equivalent of a Perutah/penny, it is the benefit of food, for since it is appropriate for that Perutah/penny [to be used] to purchase food.
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English Explanation of Mishnah Megillah
There is no difference between vowed offerings and freewill-offerings except that he is responsible for vowed offering but not responsible for freewill-offerings. Vowed offerings are stated using the language “Behold, I will bring an animal as an offering.” If a person sets aside an animal to be a vowed offering and the animal cannot for whatever reason be sacrificed (for instance, it gets lost or dies) he must bring a substitute. However, if he makes a freewill-offering using the language, “I will bring this animal as a sacrifice” and the animal is lost, he need not bring another. In all other respects, there is no difference between the two types of offerings.
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Bartenura on Mishnah Megillah
נדר – He who says, “behold this burnt offering is upon me,” and afterwards, he set it aside and it was lost, he is liable for his property which may be resorted to in the event of non-payment.
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Bartenura on Mishnah Megillah
נדבה – He who says, “behold this burnt offering is upon me,” and it was lost, he is not liable for his property which may resorted to in the event of non-payment, for he did not accept it upon himself, but [regarding] the matter of "בל תאחר"/that he should not be late (see Deuteronomy 23:22: “When you make a vow to the LORD your God, do not put off fulling it/לא תאחר לשלמו , [for the LORD your God will require it of you, and you will have incurred guilt.]”); both are equivalent, as it says (Deuteronomy 23:24): “…and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth,” for behold, vows and donations are mentioned in this matter.
