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When is borrowing something considered mutar hana'ah versus mutar ma'achal? The shiur analyzes the Gemara (גמרא)'s discussion of whether the prohibition on borrowing items depends on vitur (forgoing) or on whether people charge for them (makom she'maskirin). Two approaches emerge: either the issue is monetary savings, or it's about the level of hana'ah and deprivation—transforming how we understand the entire sugya.
The shiur explores Nedarim 32b-33a, focusing on the Mishna's distinction between mudar hana'ah and mudar ma'achal regarding borrowed items. The Gemara (גמרא) asks why borrowing a napa (sieve), kever (winnowing fan), or tanur (oven) is prohibited only in a makom she'maskirin (place where people charge), suggesting the prohibition depends on the ruling about vitur (forgoing minor benefits). Rabbi Zweig identifies a fundamental difficulty: the Gemara seems to classify borrowing household items—things people are clearly makpid about and wouldn't lend to strangers—as mere vitur, comparable to walking across someone's field (drisa serego). This appears contradictory. The shiur develops two major approaches to resolve this tension. The first approach, based on Rashi (רש"י) and Tosafot, redefines makom she'maskirin. The key insight is that makom she'maskirin doesn't mean "where people actually charge money," but rather indicates the level of hana'ah being given. Something is makom she'maskirin when it represents a significant favor, even if in practice no money changes hands. For example, letting someone sleep in your house overnight is worth more than many things people do charge for, even though friends typically don't charge friends for such favors. The prohibition isn't based on monetary savings but on the magnitude of benefit received. Anything more substantial than basic vitur becomes prohibited under mudar ma'achal because it constitutes a real hana'ah.
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Nedarim 32b-33a
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