Talmud su 'Eduyyot 6:5

HALAKHAH: “The House of Shammai say, one permits repudiation,” etc. There⁶Mishnah Idiut 6:1. In most Mishnah sources, the tradent is R. Jehudah ben Baba., we have stated: “Rebbi Jehudah bar Abba testified to five statements: That one makes underage girls repudiate, … ” Does one disagree with testimony⁷Tractate Idiut is a collection of confirmed testimonies an attempt is made to reconstruct a history of early practice. These are recognized as authoritative.? One disagrees about the essence of the testimony. So was the essence of the testimony: “The House of Shammai say, one makes only betrothed girls repudiate, but the House of Hillel say, betrothed or married”. It is difficult following the House of Hillel! Her marriage permitted her⁸The husband’s sexual relations with her are meritorious as married sex and not sinful promiscuity., he has the right to what she finds and earns⁹In exchange for the obligations the husband accepted by executing the ketubah, he by rabbinic convention acquires the right to the future earnings of his wife., to dissolve her vows¹⁰The biblical prerogative of the husband (Num. 30:9)., and she is his wife in every respect. And you say so? They gave you of your own. By right, her marriage should not be a marriage. They¹¹The anonymous authors of the institutions of rabbinic Judaism, known as “the men of the great assembly”. said that her marriage is a marriage and they said that she may repudiate him and leave.

They wanted to say, in the rabbi’s opinion it is not clear; in Rabban Gamliel’s opinion it is clear⁴⁷The rabbis hold that the verse, it shall be for you a sign, does not necessarily imply that tefillin may not be worn on a Sabbath. Therefore they require that the tefillin be worn as if it were a weekday to avoid any Sabbath violation. Rabban Gamliel holds that the inference from the verse is absolutely valid; wearing the tefillin is a violation in itself, and therefore he prescribes, not simply permits, wearing two tefillin in order to demonstrate that they are not worn qua tefillin.. Rebbi Jeremiah said in the name of Rebbi Samuel: They estimated to say, up to the place where it can be placed on the top of the head⁴⁸The head tefillin have to be placed at the top of the forehead, where it becomes horizontal. R. Jeremiah disputes the inference drawn in the first sentence and notes that Rabban Gamliel also may hold that not wearing tefillin on the Sabbath is general practice but not biblical commandment; only he biblically permits wearing two pairs of tefillin simultaneously.. For how many is there space? Two. Then even on weekdays? Rebbi Ḥaggai said, if he wants to put there, he puts⁴⁹In effect it would be permitted to wear two pairs simultaneously. [Sefer HaTerumah, Tefillin, §213 (ed. Warsaw 1897 p. 116c top, ed. Jerusalem 2010, col. 490) reads the passage as inviting people to change the placement of the head tefillin at will but permitting only one pair. This seems to be reading the Yerushalmi text on the basis of the Babli 95b.]. Rebbi Zeriqa said, Rav Hamnuna explained to me, up to the place where the baby’s brain is soft. There we have stated⁵⁰Mishnai Idiut 6:1.: “About a chicken which was stoned in Jerusalem because it had killed a person.” It saw that the skull of the baby was soft; it went and picked it.

MISHNAH: The nazir shaves for the following impurities: For a corpse, for flesh in the volume of an olive of a corpse, and for the volume of an olive of decayed matter from a corpse⁶⁰Either decaying flesh or fluid from the corpse. If it is decayed so that it looks like dust it is counted as decay and follows the standard of the spoonful (under certain conditions). It is implied that all impurities enumerated in the Mishnah are biblical in nature., and for a spoonful of decay, for the spine and for the skull⁶¹Even if no flesh is left., for a limb from a corpse or a limb from the living on which there is sufficient flesh⁶²“Sufficient flesh” is enough left on a limb connected to a living body that it could heal., for half a qab⁶³A qab is 4 log or 2.13 liter. of bones, and for half a log⁶³A qab is 4 log or 2.13 liter. of blood, if they are touched, or carried⁶⁴Even if the carrier does not touch the cause of impurity., or under a tent⁴³If a grave is is the shade of a tree, the entire canopy of the tree forms a “tent” over the grave; any person passing under the tree becomes impure by the impurity of the dead (Num. 19:14).. Also for a bone in the volume of a barley grain if it is touched, or carried, (or under a tent.)⁶⁵The last clause, which originally was also in Babli mss., is a scribal error since only half a qab of bones transmits impurity in a tent but less than that transmits impurity only by touch or carrying, not in a tent (Tosaphot 49b, s. v. על משאו). For these, the nazir shaves, he sprinkles on the third and seventh [days], he disregards the preceding days and starts to count only after he purifies himself and brings all his sacrifices.