Beth Shammai dice: "Tutte le donne —il loro tempo è sufficiente. "[Tutte le donne che vedono il sangue, il loro tempo è sufficiente per rendere impuri il cibo leviticamente pulito (taharoth) che avevano toccato, dal momento dell'avvistamento (sangue) e da allora in poi. E non diciamo che ci fosse anche sangue davanti a loro, ma le pareti della donna ne avevano impedito la fuoriuscita e che era impura anche prima del suo avvistamento. Perché tutte le donne rendono impuro Taharoth (quando trovano sangue) nell'orifizio esterno, anche se il sangue ha La ragione per cui Shammai non è preoccupato che il sangue potesse esserci stato prima del suo esame è che durante il rapporto si sarebbe sempre preoccupati che il sangue fosse emesso e che si sarebbe separato dalla moglie, impedendo così alle figlie di Israele di avere bambini.] Hillel dice: "Dall'esame all'esame, anche per molti giorni". [vale a dire, se oggi ha esaminato se stessa e si è trovata pulita e si è esaminata di nuovo alla fine della settimana e si è trovata impura, siamo preoccupati ab quello che aveva toccato dal primo esame in poi. Forse con il ritiro delle sue mani (dal primo esame) il sangue era apparso ed era stato impedito di uscire dalle pareti dell'utero. E non siamo preoccupati per la sospensione della convivenza. Perché è solo in risposta a taharoth che li rendiamo impuri da un esame all'altro. Ma (lo facciamo) non (la rendiamo impura) rispetto a (convivenza con) suo marito. E Shammai sostiene che se la rendi impura rispetto a Taharoth, sarà inquieto e si separerà anche dal rapporto sessuale.] E i saggi dicono: "Né come l'uno né come l'altro". [Né come Shammai, che è troppo indulgente e non fa un muro per le sue parole; né come Hillel, che è troppo severo. Perché l'utero non rimane nel sangue per così tanto tempo.] Ma "me leeth le'eth" [cioè ventiquattro ore] (a volte) accorcia ogni anno (cioè dopo) "esame a esame , "e" esame per esame "(a volte) accorcia al yad" me'eth le'eth "[vale a dire, due periodi di tempo sono menzionati rispetto a una donna rispetto a rendere Taharoth impuro retroattivamente, e l'opzione più indulgente è seguita in entrambe le istanze. Cioè, se "l'esame per l'esame" è più lungo di "me leeth," si segue "me leeth" e solo il taharoth che ha toccato ieri in questo momento è reso impuro. E se "me'seth le'eth" è più lungo dell '"esame per esame", come quando si è esaminata al mattino e si è trovata pulita, e la sera e si è trovata impura, solo quei taharoth dal primo esame al i secondi sono resi impuri. E l'halachah è conforme ai saggi. ("al yad" qui deve essere inteso come "dopo", come in Nechemiah 3: 8, 10, 12)]. Ogni donna che ha un periodo [regolare], [stabilito da tre avvistamenti; e si è esaminata al momento previsto e si è trovata impura], il suo tempo [previsto] è sufficiente [e non temiamo che il suo flusso sia arrivato prima del suo tempo, poiché, certamente, "l'ospite" arriva in tempo.] E se si usano panni, questo è considerato un esame. [Qui ci vengono insegnate due cose, vale a dire: è una mitzvah per ogni donna usare due panni da visita per i rapporti, uno prima e uno dopo. "Questo (il secondo tessuto) è considerato un esame", vale a dire. "Si accorcia" attraverso "meeth i leeth" o "esame per esame" (rispettivamente). [Potrei pensare che potrebbe esserci stata una goccia di sangue delle dimensioni di un seme di senape, che era stato coperto da seme, in modo che ciò non costituisse un esame; la Mishnah, quindi, ci informa che l'ed (panno) dopo il rapporto sessuale è considerato un esame. Ma l'ed prima del rapporto non è considerato un esame. Perché, nella sua fretta di convivere, potrebbe non stare attenta a inserire il ed in tutte le fessure].
Bartenura on Mishnah Eduyot
שמאי אומר כל הנשים דיין שעתן – All the women who see [menstral] blood know their hour to defile what is pure that they came in contact with from the time of their seeing [blood] and onward. And we don’t say that before this also, that there was blood in the walls of her womb that had been established and that she was impure even before this, for all women defile in with their vagina, and even though blood had not exited outside. And the reason of Shammai is that he did not suspect that perhaps, before this there had been blood, for if you say this, the heart of a man smites him (i.e., he has no clear conscience) all the time of intercourse and he separates himself from his wife, and it is found that the daughters of Israel would refrain from engaging in [the Mitzvah] of “being fruitful and multiplying.”
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English Explanation of Mishnah Eduyot
Shammai says: “For all women [who begin to menstruate] it suffices [to reckon their impurity from] the time [of their discovering it].” And Hillel says: “[Their impurity is reckoned backwards] from the [last] examination to the [previous] examination, even if this covers many days.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one, but [they are considered impure for] the past twenty four hours when this lessens the period from the [last] examination to the [previous] examination, and for the period from the [last] examination to the [previous] examination when this lessens the past twenty-four hours.” This mishnah discusses a woman’s ritual impurity as a menstruant. When a woman menstruates she makes impure certain things which she touches. The problem is that a woman may not always know when she begins to menstruate, in order to know which things that she touched are impure. Shammai is not concerned with this problem; he states that only things that they have touched after they discover that they are menstruating are impure. Hillel is very considered about this problem; he states that anything touched after the last time she checked herself is impure. In other words, since we cannot be certain when she began menstruating after the last time she checked, we are strict and anything from this time and onwards is impure. The Sages, who probably lived after Shammai and Hillel, found a compromise position. The things a menstruant touched before she discovered that she was menstruating are impure either within the last twenty-four hours or since she last checked, whichever was more recent. For example if it is now Tuesday afternoon and she checked herself on Tuesday morning, anything she touched between the morning and the afternoon is assumed to be impure. If however, it is now Tuesday afternoon and she checked herself Monday morning, anything she touched in the last twenty-four hour period is impure.
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Bartenura on Mishnah Eduyot
מפקידה לפקידה – She checked today and found herself to be pure, and checked at the end of the week and found herself to be impure. We are suspicious of her physical contact from the first examination and onwards, lest with the removal of her hand, she saw that the walls of her womb established her presumptive condition [of cleanness], and we do not worry about refraining from “being fruitful and multiplying”, for specifically, for purity that we defile them from one examination to the next examination, and not to her husband, for Shammai says: if we make her defiled from her purity, the heart of man smites him (i.e., he has no clear conscience) and he would separate also from sexual intercourse.
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English Explanation of Mishnah Eduyot
Any woman who has a regular period, it suffices [to reckon her impurity from] her set time. Any woman who has a regular cycle, begins to make things impure only from the moment she realizes that she is menstruating. It can be assumed that this woman did not begin menstruating at an earlier time since she has a regular cycle.
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Bartenura on Mishnah Eduyot
לא כדברי זה ולא כדברי זה – not according to the words of Shammai who is more lenient and does not make a tence for his words, and not according to the words of Hillel, who went beyond his measures (i.e., extended the restrictions of the law too far – see Talmud Niddah 4b) who was too strict, for certainly, all these “many days” (according to Hillel) do not establish that the walls of the womb are [filled with] blood.
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English Explanation of Mishnah Eduyot
She who uses testing-cloths [when she has sexual relations], behold this is like an examination: it lessens either the period of the [past] twenty four hours or the period from the [last] examination to the [previous] examination. If a woman wipes herself clean after having relations with her husband, this counts as checking herself. If within the next twenty-four hours she should realize that she is menstruating, she has made impure only those things which she touched since she had relations and cleaned herself.
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Bartenura on Mishnah Eduyot
מעת לעת ממעטת על יד מפקידה לפקידה – two times were mentioned with regard to the woman to defile that which is pure retroactively, and he went after the liberal of both opinions. For if “from one (i.e., the present) examination” to the [last] examination is greater than from one term of twenty-four hours (of retrospective uncleanness) [reduces the term of the interval from one examination to the other], we go after one from twenty-four hour period to the previous one, and we don’t defile other than those pure things that she came in contact with from yesterday at that hour. But if the period “from one term of twenty-four hours is greater than from one examination to the one that preceded it, such as when she checked herself in the morning and found herself to be pure, and in the evening, found herself to be impure, we don’t defile anything other than those pure things that were from the examination in the morning and beyond. And the Halakha is according to the Sages.
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Bartenura on Mishnah Eduyot
על יד – of another, like “Next to him” in the Book of Ezra (actually – it is Nehemiah 3:8, which is like (verse 16): “And after him.”
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Bartenura on Mishnah Eduyot
וסת – fixed (i.e., regular time of menstruation), for it was established for her the time of menstruation three times, and she checked at the time of her regular time of menstruation and found herself to be impure, she knows her time, and we don’t worry that perhaps before this it occurred, for certainly, her time of menstruation comes on time.
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Bartenura on Mishnah Eduyot
והמשמשת בעדים הרי זו כפקידה – Two things are taught and this is how it should be understood: She who uses evidences – a piece of cloth used by women for ascertaining their condition of cleanness or uncleanness that is to say, it is Mitzvah upon each and every woman to use two pieces of evidence which she checks with them, one before sexual intercourse and once after sexual intercourse.
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Bartenura on Mishnah Eduyot
הרי זו כפקידה – the evidence that is after sexual intercourse is considered like an examination.
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Bartenura on Mishnah Eduyot
ממעטת על יד מעת לעת ועל יד מפקידה לפקידה – for you might have thought lest she sees a drop of blood like a mustard seed and ends up takes a handful of semen and that it would not be considered an examination, our Mishnah comes to tell us, that until after sexual intercourse, it is considered like an examination, but the evidence used before sexual intercourse is not like an examination, and because she is restless, that is she is anxious to have sex, she does not bring it into the holes and fissures [of her vagina].
