Talmud su Ketubbot 5:5

אֵלּוּ מְלָאכוֹת שֶׁהָאִשָּׁה עוֹשָׂה לְבַעְלָהּ, טוֹחֶנֶת, וְאוֹפָה, וּמְכַבֶּסֶת, מְבַשֶּׁלֶת, וּמֵנִיקָה אֶת בְּנָהּ, מַצַּעַת לוֹ הַמִּטָּה, וְעוֹשָׂה בַצֶּמֶר. הִכְנִיסָה לוֹ שִׁפְחָה אַחַת, לֹא טוֹחֶנֶת, וְלֹא אוֹפָה וְלֹא מְכַבֶּסֶת. שְׁתַּיִם, אֵינָהּ מְבַשֶּׁלֶת וְאֵינָהּ מֵנִיקָה אֶת בְּנָהּ. שָׁלֹשׁ, אֵינָהּ מַצַּעַת לוֹ הַמִּטָּה וְאֵינָהּ עוֹשָׂה בַצֶּמֶר. אַרְבָּעָה, יוֹשֶׁבֶת בַּקַּתֶּדְרָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֲפִלּוּ הִכְנִיסָה לוֹ מֵאָה שְׁפָחוֹת, כּוֹפָהּ לַעֲשׂוֹת בַּצֶּמֶר, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי זִמָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף הַמַּדִּיר אֶת אִשְׁתּוֹ מִלַּעֲשׂוֹת מְלָאכָה, יוֹצִיא וְיִתֵּן כְּתֻבָּתָהּ, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי שִׁעֲמוּם:

Questi sono i lavori che una moglie esegue per suo marito: macina [con un piccolo mulino a mano. E se il mulino è grande, fa tutto il necessario per macinare, come mettere (il grano) nella tramoggia e raccogliere il pasto.], Cuoce, lava, cucina, nutre il bambino, fa il suo letto, e lei lavora in lana. Se ha portato a lui una schiava [cioè denaro o proprietà con cui comprare una schiava], non macina, non cuoce né lava. Due—non cucina né nutre suo figlio. Tre—non fa né il suo letto né lavora in lana. quattro— si siede su una cattedra [una poltrona e non fa commissioni per lui —nonostante ciò gli versa la tazza per lui, allarga il letto e si lava la faccia, le mani e i piedi. Poiché queste fatiche non sono eseguite da un'altra donna, ma dalla propria moglie.] R. Eliezer dice: Anche se ha portato a lui un centinaio di donne schiave, è costretta a lavorare in lana, perché l'ozio porta alla lussuria. R. Shimon b. Gamliel dice: Inoltre, uno che, per voto, proibisce a sua moglie di lavorare, deve mandarla via e darle la sua kethubah, poiché l'ozio porta allo shiamum [disorientamento. Il target di (Deuteronomio 28:28): "timhon levav" (confusione di cuore) è "sha'amimuth liba". R. Eliezer e R. Shimon b. Gamliel differirà rispetto a una donna che non è inattiva, ma che gioca—il fattore lussuria ottenendo; il fattore shiamum non si ottiene. Perché lo shiamum ottiene solo dove uno si siede e si chiede ed è completamente inattivo. L'halachah è conforme a R. Eliezer.]

Jerusalem Talmud Bava Kamma

HALAKHAH: “This is more severe regarding a human than an ox,” etc. “A person who hits his father or mother,” etc. It was stated⁴³A similar statement is in Mekhilta dR. Ismael, Neziqin 9.: If the witnesses said, we testify that X blinded both of his eyes simultanously, or that he knocked out two of his teeth simultaneously, he does not have to pay anything. One after the other, he gains his freedom by the first and he pays him damages for the second⁴⁴Ex. 21:26–27 states that a slave gains his freedom if his master blinds him or knocks out one of his teeth. If the master injures the slave repeatedly, the slave gains his freedom by the first injury and, therefore, can claim full payment for the second as a free Jew (Babli Giṭṭin 42b). But if a double injury was inflicted in one blow, the slave was not free and has no claim beyond his automatic freedom.. Rebbi Abbahu in the name of Rebbi Joḥanan: This implies that one estimates embarrassment for slaves⁴⁵Since there is no exception made for shame in the previous statement.
The statement is difficult to understand since at the moment of the second injury the slave already is a free Jew rather than a slave. As R. Eliahu Fulda points out, it also is superfluous since R. Joḥanan always follows the anonymous Mishnah as practice. Since the Yerushalmi is so elliptic, it may not be excluded that it follows the Babli (Giṭṭin 42b) in holding that the slave is automatically free only for eye and tooth which are mentioned in the verse, but for other injuries for which the court will force the slave’s freedom a bill of manumission would be required. Then R. Abbahu’s statement becomes relevant for the case of a slave in his period between servitude and freedom.. ⁴⁶A text similar to the remainder of this paragraph is in Ketubot 5:5, Notes 120–130. Rebbi La in the name of Rebbi Joḥanan: If a person dedicates his earnings, he dedicates everything⁴⁷Everything he earns automatically is Temple property; he cannot take anything to feed himself but has to beg his sustenance from others. Tosephta ‘Arakhin 3:8 does not support this statement.. If he dedicates the earnings of his slave, he⁴⁸The slave can support himself from his own earnings; only the excess becomes Temple property; Tosephta ‘Arakhin 3:8, Babli Giṭṭin 12a. can take from there his upkeep and the remainder is dedicated. Here you say, the remainder is dedicated, but there you say, everything is holy. Rebbi Aḥa said, Jews are more obligated to support free people than slaves⁴⁹Slaves would not be able to feed themselves from alms.. But did not Rebbi Joḥanan say: If somebody cuts off the hands of somebody else’s slave, his master collects damages, suffering, medical costs, loss of earnings, and embarrassment, and that one should be supported by welfare⁵⁰Babli Giṭṭin 12b.. Rebbi Aḥa said, Jews are more obligated to support amputated slaves than unimpaired ones. But did not Rebbi Joḥanan also give to his slave when he ate meat? Give also to his slave when he drank wine? And recited for himself the verse⁵¹Job 31:15.: “Did not His maker make me in the womb”? They said, there a rule of law, here a rule of mercy.

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