Р. Иегуда говорит: шесть вещей касаются снисходительности Бет Шаммай и жестокостей Бет Хиллел: кровь Невейлота —Бет Шаммай правит чистыми [полностью, это не считается neveilah], а Бет Гилель нечистым. Яйцо невеила [как тогда, когда оно (птица) стало невеила в шехите (забое), и яйца были найдены в нем после шехиты]—Если его (яйцо) было продано на рынке, [его скорлупа твердая и готовая, как и другие яйца, продаваемые на рынке], это разрешается; и если нет, то это запрещено, согласно словам Бет Шаммай, [это рассматривается как его кишечник]. Бет Гилель, запрети это. И они признают, что яйцо трифы (органически неполноценной птицы) запрещено, поскольку оно развилось в состоянии (запрете). Кровь нееврея и «чистая» кровь женщины-прокаженной [чистая кровь, которую она видела при родах через семь («нечистых») дней для мужчины и две недели для женщины]— Бет Шаммай правит, это чисто, [это написано в главе Зав — (генитальные выделения) (Левит 15: 2): «Поговори с детьми Израиля» —дети Израиля становятся нечистыми от зивы, а язычники не становятся нечистыми от зивы. И раввины постановили, что они становятся подобными завину во всех отношениях. Бет Шаммай считает: в отношении чего указ раввинов? Что касается ее слюны и ее мочи, которые являются постоянными. Но они не указали, таким образом, в отношении крови зивах, что является более редким явлением. (Раввины сделали «знак» и не считали его нечистым, поэтому они понимают, что «языческие тумы» - это раввинское явление и не приходят, чтобы сжечь терума и кодшим (освященную пищу) из-за этого.)] И Бет Гилель говорит : [Кровь нечистой женщины нечиста], когда она похожа на ее плевок и мочу; [то есть когда оно мокрое, а не когда оно сухое. И только это «напоминание» они сделали для нее. Ибо, если бы ее Тума была поручена Торе, ее кровь была бы нечистой и влажной, и сухой. Но теперь, когда оно нечисто только во влажном состоянии, мы понимаем, что ее тума предопределена раввином.]
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רבי יהודה אומר. דם נבילות ב"שש מטהרין – it is not considered as something that died of itself.
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Introduction
Chapter five continues to list disputes between Beth Shammai and Beth Hillel in which Beth Shammai were more lenient. The difference between these lists and those in the previous chapter is that in this chapter individual Sages state the lists as opposed the lists in the previous chapter which were not ascribed to anyone in particular. The first mishnah is Rabbi Judah’s list. It contains six disputes.
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ביצת נבלה – such as the case where it became ritually forbidden by unskillful slaughtering, and eggs were found in it after the slaughtering.
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Rabbi Judah says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel. The blood of a carcass: Beth Shammai pronounces it clean, And Beth Hillel pronounces it unclean. Everyone holds that the flesh of a carcass (an animal which was not properly slaughtered) is impure. Beth Shammai holds that the blood of a carcass is not like the flesh, and it is not impure, whereas Beth Hillel holds that it is impure.
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אם כיוצא בה נמכרת בשוק – for its shell is hard, and it is completed like the rest of the eggs sold in the marketplace.
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An egg found in a [bird’s] carcass: if the like of it were sold in the market, it is permitted, and if not, it is forbidden, according to the opinion of Beth Shammai. And Beth Hillel forbids it. But they agree in the case of an egg found in a trefa [bird] that it is forbidden since it had its growth in a forbidden condition. 3+4) The blood of a non-Jewish woman and the blood of purity of a leprous woman: Beth Shammai pronounces clean; And Beth Hillel says: [it is] like her spittle and her urine. If an egg is found in the carcass of a bird, the question arises, can one eat the egg? The bird is forbidden, but we need to know is the egg still part of the bird, in which case it too is forbidden, or is it a separate entity, in which case it is permitted. According to Beth Shammai, if this egg is fully-formed such that it is similar to eggs sold in the market, it is a separate entity and is permitted. Beth Hillel states that the egg is forbidden in any case. The mishnah notes that the two houses agree in the case of an egg found in a “trefah” that it is forbidden. A “trefah” is an animal suffering from a wound or illness that will cause it to die within 12 months. Since the egg grew in an animal that was definitely going to be forbidden to eat, even if it was slaughtered properly, the egg is forbidden. The egg which was found in the carcass of the dead bird, had the potential to be a kosher egg, and therefore, according to Beth Shammai, if the egg was fully formed, it is permitted to eat.
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ואם לאו – and if it is not completed
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One may eat fruits of the seventh year with an expression of thanks and without an expression of thanks [to the owner of the field], according to the opinion of Beth Shammai. But Beth Hillel says: one may not eat with an expression of thanks. Sections three and four: This section discusses the purity of the menstrual or gonorrheal blood of a non-Jewish woman and the blood of a gonorrheal Jewish woman during the first 40 days (for a boy) or 80 days (for a girl) after giving birth. According to Rabbinic law, fluids flowing from gentiles are impure. However, Beth Shammai argues that this is only with regards to their spit and urine, fluids which are always present. The decree of the Rabbis that their fluids are impure does not apply to their blood flows. With regards to the gonorrheal Jewish woman, she is normally impure. However, the blood flow of women is always pure during this period after childbirth. Beth Shammai says that the blood of a gonorrheal woman is also pure. Beth Hillel says that the blood flows of both of these women is like their urine and spit: they are all impure.
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אסורה – for it is considered like its intestines.
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During the Sabbatical year all of the produce grown in the fields is considered ownerless, and may be eaten by anyone. Beth Shammai holds that when one eats such produce one may express his thanks to the owner of the field, or one may not choose not to express thanks. Beth Hillel holds that one may not express thanks to the owner of the field. These fruits are ownerless; giving thanks to the owner of the field may give people the impression that he is the one giving them, whereas in truth it is the Torah’s laws which have given them to the person eating. [I have explained the mishnah according to some versions of the text, which Albeck believes are correct.]
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דם נכרית ב"ש מטהרים (this section of the Mishnah is also taught in Tractate Niddah, Chapter 4, Mishnah 3) as it is written in the portion of a person with a flux (Leviticus 15;2): “Speak (in the plural) to the Israelite people and say to them;” the Israelite people become defiled by flux but the gentiles do not become defiled through flux. But the Rabbis decreed upon them that they would be like those with a flux for all of their words. The School of Shammai holds that when the Rabbis decreed on the spittle and urine, which are found frequently, but the blood of a woman with flux which is not found all that much, the Rabbis did not make a decree regarding it. The Rabbis made this thing recognizable, but did not defile the blood of a heathen woman with flux, in order that they would know that the defilement of a heathen is according to the Rabbis, just as the priest’s due and holy things are not burned on it.
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As we have stated many times, a vessel cannot receive impurity unless it is functional. Our mishnah discusses a waterskin. According to Beth Shammai, the waterskin receives impurity only if it is tied up and standing upright, so that it will retain the water which is inside. Beth Hillel holds that as long as it is upright, it need not be tied up to receive impurity.
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כרוקה וכמימי רגליה – the blood of the heathen woman defiles like her spittle and her urine, that is moist, but not dry. And this is for recognition alone that they did it, for it had been defilement from the Torah, the blood would defile moist and dry. Now that it defiles only when moist, we recognize that it is defilement of the Rabbis.
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ודם טהרה של מצורעת – the pure blood that the leprous woman saw when she gave birth after seven days for a son and two weeks for a daughter.
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בטובה – that the person who eats attaches favor to the owner of the fruits that he fed him from his produce.
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ושלא בטובה – who does not attach favor to him.
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אין אוכלים בטובה – that it is forbidden to attach favor to the honors for the All- Merciful made them ownerless.
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החמת – like a leather skin/bottle that was pierced and tied up.
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צרורה עומדת – which does not receive defilement other than if it is tied up, that is to say, that it the leather was tied and bound, and it is not stiff at the point of the tie, for since they tied it and strengthened it and it receives defilement.
