יורה דעה רכ״אYoreh De'ah 221

Se’if 1א׳

רְאוּבֵן שֶׁאָסַר נְכָסָיו עַל שִׁמְעוֹן, אוֹ שֶׁאָסַר עַצְמוֹ מִנִּכְסֵי שִׁמְעוֹן, הַנֶּאֱסָר אָסוּר לַעֲבֹר עַל שְׂדֵה הָאַחֵר אֲפִלּוּ בְּבִקְעָה בִּימוֹת הַחַמָּה שֶׁאֵין בְּנֵי אָדָם מַקְפִּידִים עַל דְּרִיסַת רֶגֶל שֶׁבָּהּ; וְאָסוּר לִשְׁאֹל מִמֶּנּוּ כָּל כֵּלִים שֶׁבָּעוֹלָם. וְאִם לֹא נָדַר מִמֶּנּוּ אֶלָּא מַאֲכָל, אֵינוֹ אָסוּר אֶלָּא לֶאֱכֹל מִשֶּׁלּוֹ. אָמַר: הֲנָאַת מַאֲכָלְךָ עָלַי, אָסוּר לֶאֱכֹל מִשֶּׁלּוֹ וְאָסוּר לִלְעֹס חִטִּים לִתֵּן עַל גַּבֵּי מַכָּתוֹ, אֲבָל לִשְׁאֹל מִמֶּנּוּ נָפָה וּכְבָרָה, מֻתָּר. אָמַר: הֲנָאָה הַמְּבִיאָה לִידֵי מַאֲכָל עָלַי, אָסוּר לֶאֱכֹל מִשֶּׁלּוֹ וּמֻתָּר לִלְעֹס חִטִּים וְלִתֵּן עַל גַּבֵּי מַכָּתוֹ וְאָסוּר לֵהָנוֹת בְּכָל דָּבָר שֶׁמַּשְׂכִּירִין כַּיּוֹצֵא בוֹ, וּמַה שֶּׁאֵין מַשְׂכִּירִין כַּיּוֹצֵא בוֹ, מֻתָּר אִם אֵין בּוֹ שַׁיָּכוּת מַאֲכָל, אֲבָל אִם יֵשׁ בּוֹ שַׁיָּכוּת מַאֲכָל, כְּגוֹן נָפָה וּכְבָרָה, וַאֲפִלּוּ שַׂק לְהָבִיא בּוֹ פֵּרוֹת, וַחֲמוֹר לְהָבִיא עָלָיו פֵּרוֹת, וְכֵן סוּס לִרְכֹּב עָלָיו לְבֵית הַמִּשְׁתֶּה, וְטַבַּעַת לְהֵרָאוֹת בּוֹ בְּבֵית הַמִּשְׁתֶּה, וְלַעֲבֹר דֶּרֶךְ שָׂדֵהוּ לְבֵית הַמִּשְׁתֶּה, אַף עַל פִּי שֶׁאֵין מַשְׂכִּירִין כַּיּוֹצֵא בוֹ, אָסוּר. וְכֵן אָסוּר לִקְנוֹת לוֹ צָרְכֵי סְעֻדָּה. וְכֵן אָסוּר לְחַמֵּם יָדָיו בְּכִכָּר שֶׁלּוֹ. הַגָּה: קַרְדֹּם שֶׁמְּבַקְּעִים בּוֹ עֵצִים לְבַשֵּׁל בּוֹ מַאֲכָל, מִקְרֵי הֲנָאָה הַמְבִיאָה לִידֵי מַאֲכָל; אֲבָל קַרְדֹּם שֶׁמְּנַכֵּשׁ בּוֹ, מֻתָּר לִשְׁאֹל לוֹ (בֵּית יוֹסֵף בְּשֵׁם רַבֵּינוּ יְרוּחָם).

Reuven who forbade his property upon Shimon, or who forbade himself from Shimon's property — the one forbidden is forbidden to pass over the other's field, even in a valley in the days of the sun, when men are not particular about the treading of the foot in it; and he is forbidden to borrow from him any vessels in the world. And if he vowed away from him only food, he is forbidden only to eat of what is his. He said: the benefit of your food is upon me — he is forbidden to eat of what is his, and he is forbidden to chew wheat to place upon his wound; but to borrow from him a sieve and a riddle is permitted. He said: a benefit that brings to food is upon me — he is forbidden to eat of what is his, and he is permitted to chew wheat and to place it upon his wound; and he is forbidden to have benefit from anything the like of which men hire out; and that the like of which men do not hire out is permitted, if there is in it no connection with food. But if there is in it a connection with food, such as a sieve and a riddle, and even a sack to bring fruit in it, and a donkey to bring fruit upon it, and likewise a horse to ride upon it to the house of feasting, and a ring to show it in the house of feasting, and to pass through his field to the house of feasting — even though men do not hire out the like of it, it is forbidden. And likewise he is forbidden to buy for him the needs of a meal. And likewise he is forbidden to warm his hands at his loaf. Hagah [Rema]: An axe with which they split wood to cook food with it is called a benefit that brings to food; but an axe with which one weeds — it is permitted to lend it to him (Beit Yosef in the name of Rabbeinu Yerucham).

Se’if 2ב׳

הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ, יָכוֹל לִפְרֹעַ חוֹבוֹ. וַאֲפִלּוּ אִם הָיָה לוֹ מַשְׁכּוֹן בְּיַד הַמַּלְוֶה וּפָרַע זֶה בִּשְׁבִילוֹ וְנָטַל הַמַּשְׁכּוֹן, צָרִיךְ לְהַחְזִירוֹ לַלֹּוֶה הַנֶּאֱסָר (דַּעַת רַשִׁ"י וריב"ש וְרַמְבַּ"ם). וְיָכוֹל לָזוּן אֶת אִשְׁתּוֹ וּבָנָיו וַעֲבָדָיו, וַאֲפִלּוּ הַכְּנַעֲנִים; אֲבָל אָסוּר לָזוּן בְּהֶמְתּוֹ, בֵּין טְמֵאָה בֵּין טְהוֹרָה; וְאָסוּר לְלַמְּדוֹ מִקְרָא, כֵּיוָן שֶׁמֻּתָּר לִטֹּל שָׂכָר עָלֶיהָ, וְהוּא מְלַמְּדוֹ חִנָּם, נִמְצָא שֶׁמְּהַנֵּהוּ; אֲבָל מְלַמְּדוֹ מִדְרָשׁ הֲלָכוֹת וְאַגָּדוֹת, וְהוּא שֶׁלֹּא יֹאמַר הַנֶּאֱסָר לָאוֹסֵר שֶׁיְּלַמְּדֶנּוּ. וְהָאִדָּנָא שֶׁמֻּתָּר לִטֹּל שָׂכָר אַף עַל הַמִּדְרָשׁ, הַכֹּל אָסוּר. אֲבָל לְלַמֵּד אֶת בְּנוֹ, אֲפִלּוּ מִקְרָא, מֻתָּר. וּמֻתָּר לְשַׁמְּשׁוֹ בְּכוֹס שֶׁל בֵּית הָאֵבֶל וּבְכוֹס שֶׁל בֵּית הַמֶּרְחָץ. הַגָּה: וְיֵשׁ חוֹלְקִין וּמַתִּירִין אֲפִלּוּ אָמַר לוֹ שֶׁיְּלַמְּדֶנּוּ. (הָרֹא"שׁ וְהַטּוּר), וְהוּא הַדִּין בְּכָל דְּבַר מִצְוָה; וּבִלְבַד בְּדָבָר הַצָּרִיךְ שְׁלִיחוּת, כְּגוֹן לִתְרֹם תְּרוּמָתוֹ, אָסוּר לִהְיוֹת שְׁלוּחוֹ (בֵּית יוֹסֵף בְּשֵׁם הָרֹא"שׁ וְרַבֵּנוּ יְרוּחָם).

One who is under a vow not to derive benefit from his fellow — his fellow may pay his debt. And even if he had a pledge in the hand of the lender, and this one paid on his behalf and took the pledge, he must return it to the borrower, the one forbidden (the opinion of Rashi and Rivash and the Rambam). And he may feed his wife and his children and his slaves, and even the Canaanite ones; but he is forbidden to feed his animal, whether unclean or clean. And he is forbidden to teach him Scripture, since it is permitted to take a wage for it, and he teaches him for nothing — it turns out that he gives him benefit. But he teaches him midrash, laws and aggadot; and that is where the one forbidden does not say to the one who forbade that he should teach him. And nowadays, when it is permitted to take a wage even for midrash, all of it is forbidden. But to teach his son, even Scripture, is permitted. And he is permitted to serve him with the cup of the house of mourning and with the cup of the bathhouse. Hagah [Rema]: And there are those who disagree and permit even if he said to him that he should teach him. (the Rosh and the Tur) And the same law applies in every matter of a mitzvah; provided that in a thing that requires agency, such as to separate his terumah, he is forbidden to be his agent (Beit Yosef in the name of the Rosh and Rabbeinu Yerucham).

Se’if 3ג׳

רְאוּבֵן שֶׁאָסַר נְכָסָיו עַל שִׁמְעוֹן, אָסוּר לְהַשִּׂיאוֹ בִּתּוֹ קְטַנָּה אוֹ נַעֲרָה, לְפִי שֶׁעֲדַיִן הִיא בִּרְשׁוּתוֹ, וַהֲרֵי מוֹסֵר לוֹ שִׁפְחָה לְשַׁמְּשׁוֹ. וְאִם נִכְסֵי שִׁמְעוֹן אֲסוּרִין עָלָיו, מֻתָּר לִשָּׂא בִּתּוֹ אַף עַל פִּי שֶׁפְּטָרוֹ מֵחִיּוּב מְזוֹנוֹתֶיהָ. וּמַחֲזִיר לוֹ אֲבֵדָתוֹ, בֵּין שֶׁנִּכְסֵי בַּעַל אֲבֵדָה אֲסוּרִין לַמַּחְזִיר בֵּין שֶׁנִּכְסֵי מַחְזִיר אֲסוּרִין לְבַעַל אֲבֵדָה. וּבְמָקוֹם שֶׁנּוֹטְלִין שָׂכָר עַל הַחְזָרַת אֲבֵדָה, אִם נִכְסֵי בַּעַל אֲבֵדָה אֲסוּרִין לַמַּחְזִיר, אָסוּר לוֹ לְקַבְּלוֹ אֶלָּא מַחְזִיר לוֹ בְּחִנָּם; וְאִם נִכְסֵי מַחְזִיר אֲסוּרִים עַל בַּעַל אֲבֵדָה, אֵינוֹ רַשַּׁאי לְהַחֲזִיר לוֹ בְּחִנָּם. וְאִם נִכְסֵי שְׁנֵיהֶם אֲסוּרִין זֶה עַל זֶה, אֵינוֹ יָכוֹל לְקַבֵּל הַשָּׂכָר, שֶׁאִם כֵּן הוּא נֶהֱנֶה; וְלֹא לְהַנִּיחוֹ, שֶׁאִם כֵּן הוּא מְהַנֶּה; אֶלָּא יִפֹּל הַשָּׂכָר לְהֶקְדֵּשׁ.

Reuven who forbade his property upon Shimon is forbidden to give him in marriage his daughter who is a minor or a maiden, since she is still in his authority, and he would thereby be handing him a maidservant to serve him. And if Shimon's property is forbidden upon him, he is permitted to marry his daughter, even though he has released him from the obligation of her maintenance. And he returns to him his lost article, whether the property of the owner of the lost article is forbidden to the one who returns it or the property of the one who returns it is forbidden to the owner of the lost article. And in a place where they take a wage for the returning of a lost article: if the property of the owner of the lost article is forbidden to the one who returns it, he is forbidden to receive it, but returns it to him for nothing; and if the property of the one who returns it is forbidden to the owner of the lost article, he is not permitted to return it to him for nothing. And if the property of both of them is forbidden one upon the other, he cannot receive the wage, for if so he derives benefit; nor leave it, for if so he gives benefit; rather the wage shall fall to hekdesh (property dedicated to sacred use).