Explanation: This is so he will not benefit from them through selling [to them];

In the Gemara, we establish our Mishnah to discuss an average sale in which the buyer and seller both benefit if it is sold for the proper price.

Limitation: We say that it is permitted [to sell] for less and [buy] for more, this is only when he forbade himself to benefit from Yisrael. In such a case, he does not benefit from them;

However, if he forbade their property to himself, even if he bought property worth 100 for 200, he may not benefit from his purchase, for his vow already took effect on their property.

Explanation: His only solution to buy and sell with Yisre'elim is only if he buys for less [than the proper price] and sells to them for more [than the proper price], so that they will not benefit from him;

However, they will not heed him to lose money [through buying and selling with him].

Alternate text: Some texts say "Iy Shom'in Lo", with a Chirik, i.e. if they heed him.

Explanation #1: If not (they do not heed him), he has no solution, even regarding property that he [or they] bought after his vow.

Implied question: We hold that a person cannot forbid Davar she'Lo Ba l'Olam (something that is not yet in the world) to someone else!

Answer #1: That is when he explicitly forbids Davar she'Lo Ba l'Olam, e.g. fruits [that will grow] on a date tree, or Peros that he will buy in the future.

Answer #2 (and Explanation #2): The case is, he said "my property is forbidden to you." Only property that he had at the time is forbidden.

Answer #3: What was exchanged for property [that he had at the time, is forbidden], for it is like Gidulin (what grows from what he had at the time). The Gemara asks about this below (47a).

Distinction: If he forbade benefit from himself to his friend, since the Isur Hana'ah depends on him, and he is in the world...

It turns out that if he sells to Mudarim property that he acquired afterwards, for the proper price, he benefits them. Therefore, it is forbidden.

Explanation (Ra'avad): The Chidush is that we do not say that since he vowed like this, he cannot fulfill his vow;

[We would say that] he is like the one who said above (15a) "Shevu'ah, I will not sleep for three days." We lash him [for a vain oath], and he may sleep immediately;

Also here, we should say that he may benefit immediately, for it is impossible to fulfill it!

The Mishnah teaches that this is not so, since there is a solution through Nochrim, even though it is a difficult solution for him.

Explanation: There in Bava Basra (88a) we establish this to be when the price is fixed. Therefore, the buyer is confident that if he wants to buy them, he may.

Therefore, he is liable for Ones, since the buyer gets all the benefit from the sale, and not the seller. He is like a borrower. Because all the benefit is his, he is liable for Ones.

Implied question: Here, the Gemara was not concerned to explain that Shmuel discusses when the price is fixed!

Answer: [The Gemara here] relies on the Sugya in Bava Basra.

Support: This is just like there, that the Gemara was not concerned to establish it specifically with a Zevina Charifa (the item is in great demand), like we establish it below, because the Sugya there relies on the Sugya here.

Explanation: In an average sale, the seller and buyer benefit. Therefore, when he forbade Hana'ah from Yisre'elim to himself, he buys for more and sells for less, so he will not benefit;

When he forbade Hana'ah from himself to Yisre'elim, he buys for less and sells for more, so they will not benefit;

This is because in an average sale, when he sells for the proper price, both of them benefit.

Assertion: It seems to me that surely, when the Gemara establishes our Mishnah to discuss a Zevina Charifa, or a Zevina d'Rami Al Apei (the item is hard to sell), it knew that we cannot establish the Mishnah to discuss this;

Rather, it wanted to teach about the laws, that in a Zevina d'Rami Al Apei, the seller benefits, and not the buyer, and in a Zevina Charifa, the buyer benefits, and not the seller, and in an average sale, both of them benefit.

Limitation: This is only when he sells for the proper price. If he sells for more, even in a Zevina Charifa, the seller benefits, and not the buyer;

When he sells for less, even in a Zevina d'Rami Al Apei, the buyer benefits, and not the seller.

This is the synopsis of our Sugya.

Explanation: If we had only the first verse, we could reject it, and say that it means that all the Nochrim are Arelim, i.e. Arlei Lev. The end of the verse says that all of Beis Yisrael are Arlei Lev, like them;

Therefore, it brings another verse "v'Hayah ha'Plishti ha'Arel ha'Zeh." David called him an Arel, even though he did not know whether he was born circumcised.

If you will say that it is not common that one is born circumcised (so David assumed that he was not), it says "Pen Ta'alozna Benos ha'Arelim";

In a big nation, it is inevitable that some men were born circumcised, and even so, he said "Benos ha'Arelim."

Explanation: If he will go on the road within three days [it is dangerous], for all three days [one who circumcised] is in pain, for it says "va'Yhi ba'Yom ha'Shelishi bi'Hyosam Ko'avim."

Suggestion: It is more painful on the third day than on the first day!

Rejection: (This is not so.) Rather, Shimon and Levi waited until the third day [to kill Anshei Shchem] in order that they will be weakest, for they have been in pain three days.

Support: It is proven like this in Shabbos (134b).