Talmud for Eduyot 4:10

הַמַּדִּיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּטָּה, בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי שַׁבָּתוֹת. וּבֵית הִלֵּל אוֹמְרִים, שַׁבָּת אֶחָת. הַמַּפֶּלֶת לְאוֹר שְׁמֹנִים וְאֶחָד, בֵּית שַׁמַּאי פּוֹטְרִין מִן הַקָּרְבָּן, וּבֵית הִלֵּל מְחַיְּבִין. סָדִין בְּצִיצִית, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִים. כַּלְכָּלַת הַשַּׁבָּת, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִין:

If one forbids his wife by vow from cohabitation [as when he says: "Let the enjoyment of your cohabitation be forbidden to me" (But if he says: "The enjoyment of my cohabitation is forbidden to you," she is not forbidden, for he is obligated to her, it being written (Exodus 21:10): "…and her (conjugal) time he shall not withhold")] — Beth Shammai say: Two weeks. [If he vowed thus, he must wait two full weeks (before resuming relations); for thus do we find with a woman who gave birth to a female, that she is unclean for two weeks.] And Beth Hillel say: one week. [For thus do we find with respect to a niddah, that she is unclean for seven days; and we derive what is common (a man's becoming angry with his wife and forbidding her by vow) from what is common (niddah, which is a common occurrence) — as opposed to childbirth, which is not that common. And Beth Shammai hold that we derive something which he causes (the vow of the man, which causes her to desist), from something that he causes (childbirth, which comes through him) — as opposed to niddah, which comes of itself. If (he forbids her) more than one week according to Beth Hillel, or more than two weeks according to Beth Shammai, he must send her away and give her her kethubah — even if he were a camel driver, whose conjugal time is once in thirty days, or a mariner, whose conjugal time is once in six months.] If a woman miscarried on the eve of the eighty-first day [of her having given birth to a female, in which instance she brings an offering of atonement on the eighty-first day (for the first birth)], Beth Shammai exempt her from an offering [for the second (miscarried) birth, even though it took place after the "consummation" (of her days of purification [viz. Leviticus 12:6]) since it took place at night, when an offering may not be brought, it being written (Ibid. 7:38): "…on the day that He commanded… to present their offerings," wherefore, in respect to the offering, it (the eighty-first day) is considered the day of "consummation."] And Beth Hillel rule it liable (for a second offering) [since she miscarried after the time of "consummation."] A (linen) night-garment with tzitzith, [(which contain a cord of tcheleth, (wool dyed in the (purple) blood of a chilazon)] is kilayim (a forbidden admixture [wool and linen]). Beth Shammai exempt [such a garment from tzitzith in the daytime], and Beth Hillel does not. [In the daytime, the time of the mitzvah (of tzitzith), the positive commandment comes and overrides the negative commandment (against wearing sha'atnez (viz. [Deuteronomy 22:11]: "You shall not wear sha'atnez, wool and linen together"). But in the night-time, when the mitzvah of tzitzith does not obtain, it being written (Numbers 15:39): "And you shall see it (the tcheleth)," excluding (from the mitzvah) a night-garment, if he wears a linen night-garment with tzitzith attached, he is in transgression of "You shall not wear sha'atnez." Beth Shammai hold that we decree against wearing a (linen) night-garment with tzitzith even in the daytime, so that it not be worn at night when, (the mitzvah of tzitzith not obtaining,) he would be liable for kilayim. And Beth Hillel hold that we do not make such a decree.] The basket of the Sabbath [i.e., a basket full of fruits designated for the Sabbath] — Beth Shammai exempt them [from tithing, holding that Sabbath "takes hold" only when it arrives.] And Beth Hillel obligate [them to be tithed immediately, even before the arrival of the Sabbath. For since he designated them for the Sabbath, it so "took hold" immediately.]

Jerusalem Talmud Maasrot