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Previous daf Nedarim 16
NEDARIM 16 - dedicated anonymously in honor of Kollel Iyun Hadaf, and in
honor of those who study the Dafyomi around the world.
1) [line 15] D'ACHILNA - that I will eat
2) [line 16] MESARVIN BO - were entreating him
3) [line 22] MAHU D'TEIMA MEIKAM LISHNA HI D'ISKIL LEI - one might think
that it (the fact that he lengthened the word "she'Ochal" until it came out
sounding like "she'Iy Ochal") was a mere slip of the tongue [and that he
meant "that I will eat"]
4) [line 24] NADEI - keeps away
5) [line 28] HADEIN ACHILNA MASHMA D'AMAR - the implication is that he
means, "that I will eat"
6) [line 31] TANA PASKAH - the Tana means (without qualification)...
7) [line 14] V'CHI MITZVOS LEIHANOS NITNU? (Were Mitzvos given for the
benefit derived from them?)
(a) The Torah classifies many objects as Isurei Hana'ah (items from which it
is prohibited to benefit), such as Orlah (see Background to Nedarim 14:5),
Kil'ei ha'Kerem (see Background to Nedarim 14:6), Eglah Arufah (see
Background to Kesuvos 37:9), Tziporei Metzora (see Background to Yevamos
104:8d), a Nazir's hair (see Background to Nedarim 9:5), Shor ha'Niskal (see
Background to Kesuvos 33:13), Avodah Zarah (see Background to Nedarim 13:3),
Ir ha'Nidachas (see Background to Yevamos 104:1), Peter Chamor (see
Background to Yoma 49:21), Basar b'Chalav (see Background to Chulin 103:6),
Chulin she'Nishchetu ba'Azarah (see Background to Temurah 33:5) and a dead
body (see Gemara Avodah Zarah 29b) and its grave or shrouds (Gemara
(b) The Amora'im argue as to whether it is possible to perform a Mitzvah
using one of the objects listed above (Rosh ha'Shanah 28a, Chulin 89a). Does
the performance of a Mitzvah constitute "benefit" that is forbidden? Rava
rules that the Torah does not include the performance of a Mitzvah in the
prohibition of deriving benefit from Isurei Hana'ah. Rather, Mitzvos are
required *obligations* which are thrust upon us, and they are not done for
our "benefit." Therefore, performing a Mitzvah with one of the Isurei
Hana'ah is permissible.
(c) One exception to this ruling is that even according to the opinion that
Mitzvos may not be described as "benefit," performing a Mitzvah using Avodah
Zarah is nevertheless prohibited. Avodah Zarah is disgusting before HaSh-m
and it is not proper to use it in the performance of a Mitzvah.