Talmud su 'Eduyyot 4:16

MISHNAH: The House of Shammai say, property abandoned to the poor is abandoned¹It is free from any obligation of heave and tithes., but the House of Hillel say, it is not abandoned unless it is abandoned also to the rich, as in a Sabbatical year²I. e., what grows on the fields in a Sabbatical year without being planted or sown, which is exempt from heave and tithes.. If all sheaves of a field are of one qab each, except one which is of four qab and they forgot about that one, the House of Shammai say, it cannot be a forgotten sheaf³Because it may be unbundled into several sheaves and, therefore, is not a final sheaf as required by the preceding Mishnah., but the House of Hillel say, it can be a forgotten sheaf.

“How much is a peruṭah? One eighth of an Italic as.” It was stated: ¹⁰⁰Babli Baba meṣia‘ 44b, Tosephta Baba batra 5:11. The as is¹/₂₄ of a silver denar; the silver denar is¹/₂₄ of a gold denar¹⁰¹In Imperial coinage, the gold denar was usually counted for 25 silver denarii.. Rebbi Ḥiyya stated: “A tetradrachma is four denarii. Six silver oboli are in a denar. Two dupondii are an obolus. An obolus¹⁰²This has to read: “a dupondius”. is two as. A pondius¹⁰³This has to read: “an as.” is two semisses. An as¹⁰⁴This has to read: “a semis”. is two quadrantes¹⁰⁵Greek κοδράντης, equivalent of Roman quadrans, ¼ of an as... A semis¹⁰⁶This has to read: “a quadrans”. The final list reads: 1 denar = 6 oboli = 12 dupondii = 24 as = 48 semisses = 96 quadrantes = 192 peruṭot (confirming the tannaïtic standard of the peruṭah as ¹/₈ of an as, Mishnah Idiut 4:7). In the Roman system, the obolus appears as a weight, rather than a coin: one-sixth of a denar of 3.6 g. is two peruṭot. It turns out that a quadrans is¹/₃₂ of the above¹⁰⁷This has to read: “A peruṭah is ¹/₃₂ of an obolus.” In the entire list, the first entry in each sentence has to be replaced by the next smaller unit and למעלה by מעה..”

MISHNAH: If children hid figs for the Sabbath³⁶They hid it in the field since otherwise the house would have induced ṭevel. While children have no legal standing, their actions can show their intent which then is determining. and he forgot to tithe them they may not be eaten after the Sabbath³⁷But one may eat from these figs on Friday afternoon between the hiding and the start of the Sabbath. Since children do not legally have a mind, their figs can become subject to heave and/or tithes only through the Sabḅath itself. until they are tithed. A Sabbath basket³⁸Either from a tree whose fruits are only used for the Sabbath (Maimonides) or any arbitrary harvesting basket filled exclusively for eating on the Sabbath (R. Simson); since the person making the collection is an adult, his intent induces ṭevel even before the Sabbath. the House of Shammai free but the House of Hillel obligate. Rebbi Jehudah says, also one who fills a harvesting basket to send to a friend³⁹For the Sabbath (R. Simson) or any day (Maimonides). In any case, the collection in that particular basket is the end of processing by the farmer. may not eat from it unless he tithed.
He who takes olives from the vat⁵⁰Into which the olives are collected before being transported to the oil press. may dip them singly into salt and eat them, but if he salted them as a dish he is obligated⁵¹Since there are many together. The quote in Babli Beẓah 35a reads (in most mss.) “if he salted ten together”; this is against the Yerushalmi which forbids even two together.. Rebbi Eliezer says, from a pure vat he is obligated⁵²The Babli (Beẓah 35a) explains that the person taking the olives is presumed to be impure. This is understood also in the Halakhah here. but from an impure one he is free because he might put the leftovers back [into the vat].
One may drink from the winepress both warm or cold and is free, the words of Rebbi Meïr. Rebbi Eleazar ben Rebbi Ẓadoq declares him obligated. But the Sages say, for warm drink he is obligated, cold he is free⁵³In the Babli (Šabbat 11b, Eruvin99b) and one Mishnah ms. the reading is: “he is free because he may return it.” In that version, Mishnah 4 is parallel Mishnah 3 and cider, cooked or mixed with warm water, is considered completely processed because returning it would spoil the wine. Maimonides, both in his Commentary and his Code (Ma‘serot 5:15) holds that heating induces ṭevel in all cases..

There (Mishnah Idiut 4:6) we have stated: “Someone who rubbed himself with pure oil, then he became impure, he descended¹⁰¹He descended into the miqweh for purification. and immersed himself. The House of Shammai say, he is pure even if it¹⁰²The oil was not washed off but is still on his body. Since his body is pure, so is the rubbing oil which became part of his body. drips, but the House of Hillel say impure¹⁰³It seems that they declare only the oil to remain impure, but one can also make the argument that the person remains impure since the water of the miqweh cannot touch his skin where it is covered by oil.. But if the oil was impure to start out with, the House of Shammai say, up to the anointing of a small limb¹⁰⁴Both Talmudim (Yerushalmi Šabbat 8:1, Babli Šabbat 77a) agree that “a small limb” is a small limb of a newborn. This is the maximum amount that can become pure by immersion of one’s body.; but the House of Hillel say, moist fluid¹⁰⁵It feels moist but does not transfer moisture to anything that touches it.. Rebbi Yehudah says in the name of the House of Hillel, moist and making moist.” The opinions of the House of Hillel are reversed! There they say “impure” and here they say “pure.” There it is visible, here it is absorbed in the towel.

MISHNAH: The House of Shammai say, a man may send away his wife with an old bill of divorce, but the House of Hillel forbid it⁵⁹In Mishnah 9:11, the House of Shammai forbid divorce except for adultery (whether or not it is provable in court). Therefore, the House of Shammai can assume that the parties hate one another and will not sleep together. But the House of Hillel, who permit divorce for any (or no) reason, must be afraid that the wife could become pregnant after the bill was written and this would put her child in an untenable position. In any case, everybody agrees that the bill of divorce is valid in biblical law.. And what is an old bill of divorce? If he was again alone with her after he wrote it for her.

MISHNAH: A vineyard in its fourth year⁹⁹It is forbidden to harvest a newly planted vineyard the first three years. In the fourth year, the grapes can be harvested but they (or the wine produced from them) must be brought to the Temple and be consumed in Jerusalem in a festive manner (Lev.19:23–24). If there is too much to be taken on a journey, it may be redeemed and the money taken to Jerusalem. The House of Hillel compare the yield of the fourth year to the Second Tithe that also has to be eaten in Jerusalem, since produce of the Second Tithe that is redeemed is subject to a surcharge of one fifth (from above, 25% from below). There are two kinds of removal the vineyard of the fourth year may be subject to; if it is compared to the Second Tithe it must be removed from the house at the end of the third and sixth years of every Sabbatical period; if the produce was that of a Sabbatical year, one may take it but only as long as wild animals find similar food on the field (in this case, in other unharvested vineyards) and it must be removed by being consumed before that time. The House of Shammai consider the yield of the fourth year as profane food, subject only to what is expressly spelled out in the verse.
The argument of the House of Hillel, that the verse compares the vineyard in its fourth year to the Second Tithe, is given in Babli Qiddušin 54b, Sifra Qedošim Parašah 3 #8., the House of Shammai say, it is not subject to a fifth and is not subject to removal; but the House of Hillel say, it is. The House of Shammai say, it is subject to single berries and gleanings¹⁰⁰As any other profane food. and the poor redeem for themselves, but the House of Hillel say, all goes to the winepress¹⁰¹Since the second tithe is not subject to any gifts to the poor, neither is the yield of the fourth year..

MISHNAH: If somebody vowed¹⁰²Somewhere in the diaspora. Then he should have come to the Land immediately since outside he is automatically impure in the impurity of "the land of the Gentiles" which has aspects of the impurity of corpses. a lengthy nezirut, finished his nezirut, and then came to the Land, the House of Shammai say, he is a nazir for 30 days¹⁰³The minimum needed for nezirut in genuine purity which permits the nazir to offer his sacrifices., but the House of Hillel say, he is a nazir from the start. It happened to Queen Helena¹⁰⁴Of Adiabene. that her son went to war and she said, if my son returns from the war, I shall be a nezirah for seven years. Her son returned from war and she was a nezirah for seven years. At the end of seven years, she came to the Land¹⁰⁵According to Josephus, she arrived about 43 C.E., and the House of Hillel instructed her to be a nezirah for another seven years. At the end of seven years she became impure and was nezirah for a total of 21 years. Rebbi Jehudah said, she was a nezirah only for fourteen years¹⁰⁶Since R. Ilai, R. Jehudah’s father, was a student of R. Eliezer who followed the House of Shammai, R. Jehudah tells us that Helene followed the House of Shammai, became impure at the end of 30 days, and had to restart her original nezirut..

MISHNAH: The House of Shammai permit the co-wives to the brothers¹⁸⁶They dispute the validity of Mishnaiot 1–4. The schools of Hillel and Shammai existed for about 100 years in the first Century C. E. The Babli (17a) dates the public permission of the co-wives to the brothers to the short time of ascendancy of the House of Shammai shortly before the outbreak of the revolt against the Romans., but the House of Hillel forbid. If they took ḥalîṣah, the House of Shammai disqualify them for the priesthood¹⁸⁷A divorcee is forbidden to a Cohen (Lev. 21:7) and ḥalîṣah is the equivalent of a divorce (Mishnah 2:4). but the House of Hillel declare them qualified¹⁸⁸Since the marriage is impossible, so is the corresponding divorce. Lev. 21:7 prohibits the marriage of a Cohen with “a woman divorced from her husband”, but not a woman divorced from a non-husband.. If they entered levirate, the House of Shammai declare them qualified¹⁸⁹The children are legitimate. For the House of Hillel the children are bastards and excluded from endogamous marriage. but the House of Hillel as disqualified. Even though these forbid and those permit, these declare disqualified and those qualified, the House of Shammai did not refrain from marrying women from the House of Hillel nor the House of Hillel from the House of Shammai. Regarding all purities and impurities which these were declaring as pure and those as impure¹⁹⁰The differences in the interpretation of laws of purity are noted in the sixth order of the Mishnah., these did not refrain to process pure foods with the help of those¹⁹¹They lent one another pure vessels..

MISHNAH: If somebody divorced his wife but she stayed with him in a hostelry⁹¹Greek πανδοκεῖον., the House of Shammai say that she does not need a second bill of divorce from him, but the House of Hillel say that she needs a second bill of divorce from him⁹²The reasons are explained in Note 59.. When? If she was divorced after definitive marriage. But they agree that if she was divorced after preliminary marriage, she does not need a second bill of divorce from him since he was not intimate with her⁹³They will not sleep with one another as a matter of course.. If somebody married her based on a bald bill of divorce⁹⁴A “bald” document is an irregular “knotted” document. In a usual, “simple” document, the witnesses sign on the document after the text. In a “knotted” document, the scribe will write a few lines, then these are folded, sewn together, fixed with a knot, and a witness signs on the verso. The document is valid if the number of ties equals the number of witnesses on the verso. A “bald” document has less witnesses than ties and is invalid. A woman who remarries on the basis of an invalid bill of divorce commits adultery. The rules of “knotted” documents are discussed in Halakhah 12., she shall be divorced from both of them and all the indicated consequences apply to her.