Se alguém proíbe a esposa por voto de coabitação [como quando ele diz: "Seja proibido o gozo da sua coabitação para mim" (Mas se ele diz: "O gozo da minha coabitação é proibido para você", ela não é proibida, pois ele é obrigado a ela, está escrito (Êxodo 21:10): "... e seu tempo (conjugal) ele não reterá")] —Beth Shammai diz: Duas semanas. [Se ele prometeu assim, ele deve esperar duas semanas inteiras (antes de retomar as relações); pois assim descobrimos com uma mulher que deu à luz uma fêmea que ela é imunda por duas semanas.] E Beth Hillel diz: uma semana. [Pois assim descobrimos em relação a uma niddah que ela é imunda por sete dias; e derivamos o que é comum (um homem fica zangado com a esposa e a proíbe por voto) do que é comum (niddah, que é uma ocorrência comum)—ao contrário do parto, o que não é tão comum. E Beth Shammai sustenta que derivamos algo que ele causa (o voto do homem, que faz com que ela desista), de algo que ele causa (parto, que vem através dele)—ao contrário de niddah, que vem por si só. Se (ele a proíbe) mais de uma semana de acordo com Beth Hillel, ou mais de duas semanas de acordo com Beth Shammai, ele deve mandá-la embora e dar-lhe seu kethubah—mesmo que ele fosse um motorista de camelo, cujo tempo conjugal é uma vez em trinta dias, ou um marinheiro, cujo tempo conjugal é uma vez em seis meses.] Se uma mulher abortou na véspera do oitavo e primeiro dia [do nascimento dela] a uma mulher, em cujo caso ela oferece uma oferta de expiação no oitavo primeiro dia (para o primeiro nascimento)], Beth Shammai a isenta de uma oferta [para o segundo nascimento (abortado), mesmo que tenha ocorrido após o "consumação" (de seus dias de purificação [viz. Levítico 12: 6]) desde que ocorreu à noite, quando uma oferta não pode ser trazida, sendo escrita (Ibid. 7:38): "... no dia em que Ele ordenou que ... apresentassem suas ofertas ", portanto, no que diz respeito à oferta, (o oitavo e primeiro dia) é considerado o dia da" consumação ".] E Beth Hillel decide que é responsável (por uma segunda oferta) [desde que ela abortada após o tempo de "consumação".] Uma roupa de noite (de linho) com tsitzith, [(que contém um cordão de tcheleth (lã tingida no sangue (roxo)) de f a chilazon)] é kilayim (uma mistura proibida [lã e linho]). Beth Shammai isenta [uma peça de roupa de tsitzith durante o dia], e Beth Hillel não. [Durante o dia, na hora da mitzvá (de tsitsit), o mandamento positivo vem e substitui o mandamento negativo (contra o uso de sha'atnez (a saber [Deuteronômio 22:11]: "Você não deve usar sha'atnez, lã e roupa de cama "). Mas durante a noite, quando a mitzvá de tsitsit não é obtida, está sendo escrita (Números 15:39):" E você a verá (os tcheleth) ", excluindo (da mitzvá) uma roupa de noite, se ele veste uma roupa de noite de linho com tzitzith, está em transgressão de "Não usarás sha'atnez". Beth Shammai sustenta que decretamos não usar uma roupa de noite (linho) com tzitzith mesmo durante o dia, para que não seja usado à noite quando ((a mitzvá de tsitsit não obtiver), ele será responsável por kilayim. E Beth Hillel sustenta que não fazemos tal decreto.] A cesta do sábado [ isto é, uma cesta cheia de frutas designadas para o sábado]—Beth Shammai os isenta [do dízimo, sustentando que o sábado "toma conta" somente quando ele chega.] E Beth Hillel obriga [que sejam dízimos imediatamente, mesmo antes da chegada do sábado. Pois desde que ele os designou para o sábado, isso "tomou conta" imediatamente.]
Bartenura on Mishnah Eduyot
המדיר את אשתו מתשמיש המטה (this part of the Mishnah is also taught in Tractate Ketubot, Chapter 5, Mishnah 6) – such as the case when he (i.e., the husband) said: “your benefit of sex will be forbidden to me, but the benefit of my sex will be forbidden upon you, is not forbidden,” for he is subjugated to her, as it is written (Exodus 21:10): “[If he marries another,] he must not withhold from this one [her food, her clothing] or her conjugal rights.”
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eduyot
Introduction
This mishnah contains four more disputes between Beth Shammai and Beth Hillel. The first one continues to deal with marital law. The second one deals with laws of giving birth. The final two deal with other areas of law.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
ב"ש אומרים שתי שבתות – if he made her take a vow for two weeks, she should wait, for so we found with a woman who gave birth to a girl is ritually defiled for two weeks.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eduyot
One who takes a vow not to have intercourse with his wife: Beth Shammai says: [after] two weeks [he must divorce her and pay her kethubah], And Beth Hillel say: after one week. According to the Rabbis, a husband is obligated to have sexual relations with his wife at regular intervals (see Ketuboth 5:6). If he takes a vow not to have relations with his wife, Beth Shammai says that after two weeks she can sue him for divorce and she will be able to collect her kethubah (marriage payment). Beth Hillel is stricter on the husband and gives him only one week.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
וב"ה אומרים שבת אחת – for such we have found with the menstruant woman who is ritually impure for seven days, and we learn that something that is frequent, that is, the anger that a man expresses towards his wife and makes her take a vow, and that is something that is frequent, from the case of a menstruant woman which is something that is frequent, which excludes a woman who gives birth to a female which is not all that frequent. But the School of Shammai holds that we learn a thing that he caused her, that is the vow of a man that he caused her to wait, from giving birth which through him comes upon her, to exclude the case of a menstruant woman that of itself comes upon her, and more than one week, according to the School of Hillel or two weeks, according to the School of Shammai, he should release her (i.e., divorce her) and give her a Ketubah settlement, and even a camel driver whose period is one days or a sailor whose period is six months.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eduyot
A woman has a miscarriage on the eve of the eighty first [day]: Beth Shammai exempt her from bringing the offering, And Beth Hillel do not exempt her. According to Leviticus 12:5-6, a woman must bring a sacrifice 80 days after having given birth to a daughter. In other words, she brings a sacrifice on the 81st day. If she should become pregnant again during these 80 days, and have a miscarriage, the she need not bring another sacrifice for her miscarriage. [Generally she would have to bring a sacrifice for a miscarriage, just as she does for a live birth]. Beth Shammai and Beth Hillel disagree with regards to a woman who has a miscarriage on the night preceding the 81st day, the day she should have brought a sacrifice for the first birth. Beth Shammai rules that since she could not have brought a sacrifice at night, she is still within the 80 days, and she is exempt from bringing an additional sacrifice for the miscarriage. Beth Hillel rules that since the 80 days have been completed, she must bring a sacrifice for the miscarriage as well as one for the previous birth.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
המפלת לאור שמונים ואחד (this section of the Mishnah is also taught in Tractate Keritut, Chapter 1, Mishnah 6) – she gave birth to a female, and the night of the eighty-first day when it was appropriate for her to bring her atonement, she miscarried.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eduyot
[With regards to the rules of] tzitzit ( on linen sheet: Beth Shammai exempts, And Beth Hillel does not exempt. This mishnah deals with the obligation to put fringes (tzitzit) on a linen sheet. There are two reasons why Beth Shammai exempts one from doing so: 1) a sheet is not a piece of clothing. Deuteronomy 22:12 specifically states that the fringes must be put on clothing. 2) The sheet is made of linen and tzitzit are made of wool. According to Deuteronomy 22:11 it is forbidden to mix wool and linen. Beth Hillel rules that one should put the fringes on the sheet for two reasons: 1) The sheet may be worn as a piece of clothing; 2) The commandment to put fringes on clothing supersedes the prohibition of mixing linen and wool.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
ב"ש פוטרים מן הקרבן – from the second birth, even though it it was after it was full, since it was at night, and the appropriate hour for the sacrifice did not end, for the night was lacking the time of the sacrifice, as it is written (Leviticus 7:38): “when He commanded that the Israelites present their offerings to the LORD…” Therefore, with regard to the sacrifice it is like the day of completion.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eduyot
A basket of [fruit set aside for] the Sabbath: Beth Shammai exempts it [from tithes]. And Beth Hillel does not exempt it. This mishnah deals with who has put aside a basket of fruit for Shabbat but wishes to snack from the basket before Shabbat. This snacking is not considered a fixed meal, and in general one may “snack” from produce before it has been tithed. However, this is not true on the Sabbath. On the Sabbath it is forbidden to eat any produce that has not been tithed. According to Beth Shammai one may eat the fruit of this basket before the Sabbath. Although on the Sabbath itself it will be forbidden to do so since it has not been tithed (and cannot be tithed on the Sabbath), before the Sabbath it is still permitted. Beth Hillel forbids. According to them, setting aside something for the Sabbath makes it forbidden to eat from it until it has been tithed.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
וב"ה מחייבין – since it is after she completed it that she miscarried.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eduyot
Questions for Further Thought: • How did these four disputes come to be strung together? Can you find some link between each section and the preceding one? • Section one: If a man is obligated to have regular sexual relations with his wife, why doesn’t he have to divorce her immediately if he takes such a vow not to perform his duty?
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
סדין – of flax/linen.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
ב"ש פוטרין – because it is the manner of a [linen] sheet that we wear it at night, and Tzizit/ritual fringes which has a “thread of blue,” which is wool colored with the blood of a Chalazon/purple-shell used for dying T’kheletl, which is mixed seeds/Kilayim in a linen sheet, and during the daytime which is the time for this Mitzvah, the positive command of Tzizit overrides the negative commandment of not wearing Shaatnez/linen and wool together (Deuteronomy 22:11 – “You shall not wear cloth combining wool and linen). But at night, when the command of Tzizit/ritual fringes does not apply, as it is written (Numbers 15:39): “[That shall be your fringe;] look at it [and recall all the commandments of the LORD and observe them],” excluding clothing of the nighttime. If he wears ritual fringes/Tzizit on linen sheet, he is liable because of “You shall not wear clothing combining wool and linen,” but the School of Shammai holds that we make the decree that a linen sheet with Tzizit, even during the daytime does not make one liable, with a decree because of night-time clothing which makes it liable because of mixed seeds. And the School of Hillel holds that we do not make this decree.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
כלכלת שבת (this portion of the Mishnah is also taught in Tractate Ma’aserot, Chapter 4, Mishnah 2) – a basket filled with fruits that have been designated for the Sabbath.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
ב"ה מחייבין – [The School of Hillel] obligates them] for tithes immediately, even before the Sabbath, since he designated it for the Sabbath, it was appointed immediately. But the School of Shammai holds that the Sabbath does not establish it until it has entered.
