Study Megillah folio 8A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
מתני׳ אין בין המודר הנאה מחבירו למודר ממנו מאכל, אלא דריסת הרגל וכלים שאין עושין בהן אוכל נפש.
Mishnah: The difference between one for whom benefit from another is forbidden by vow and one for whom benefit from another’s food is forbidden by vow is only with regard to stepping foot on his property, and with regard to borrowing utensils from him that one does not use in the preparation of food, but for other purposes; as those two benefits are prohibited to the former, but permitted to the latter.
גמ׳ הא לענין כלים שעושין בהן אוכל נפש — זה וזה שוין.
Talmud: The Talmud infers that with regard to the matter of utensils that one uses in preparation of food, both this, one who vowed that any benefit is forbidden, and that, one who vowed that benefit from food is forbidden, are equal. It is prohibited for both to derive benefit from utensils used in the preparation of food.
דריסת הרגל? הא לא קפדי אינשי! אמר רבא: הא מני — רבי אליעזר, דאמר: ויתור אסור במודר הנאה.
The Mishnah stated that for one for whom benefit from another is forbidden by vow, stepping foot on the latter’s property is prohibited. The Talmud asks: What benefit is that? Aren’t people not particular about other people treading on their property? Rava said: In accordance with whose opinion is this Mishnah taught? It is the opinion of R' Eliezer, who said: Overlooking is prohibited in the case of one for whom benefit is forbidden by vow. For one for whom benefit from another is forbidden by vow, benefit is forbidden even in matters with regard to which one is typically not particular and overlooks others’ use of his property, e.g., stepping foot on it.
מתני׳ אין בין נדרים לנדבות, אלא שהנדרים חייב באחריותן, ונדבות אינו חייב באחריותן.
Mishnah: The difference between animals consecrated to the Temple as vow offerings and animals consecrated as gift offerings is only that in the case of vow offerings, if they died or were lost before being sacrificed on the altar, one is obligated in the responsibility to replace them, and in the case of gift offerings, if they died or were lost, one is not obligated in the responsibility to replace them.