[16a - 37 lines; 16b - 19 lines]
1)[line 15]דאכילנאD'ACHILNA- that I will eat
2)[line 16]מסרבין בוMESARVIN BO- were entreating him
3)[line 22]מהו דתימא מיקם לישנא היא דאיתקיל ליהMAHU 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]נאדיNADEI- keeps away
5)[line 28]הדין אכילנא משמע דאמרHADEIN ACHILNA MASHMA D'AMAR- the implication is that he means, "that I will eat"
6)[line 31]תנא פסקהTANA PASKAH- the Tana means (without qualification)...
7)[line 14]וכי מצות ליהנות ניתנו?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 Sanhedrin 47b).
(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.