Комментарий к Эдуйот 5:2
רַבִּי יוֹסֵי אוֹמֵר, שִׁשָּׁה דְבָרִים מִקֻּלֵי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. הָעוֹף עוֹלֶה עִם הַגְּבִינָה עַל הַשֻּׁלְחָן וְאֵינוֹ נֶאֱכָל, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ עוֹלֶה וְאֵינוֹ נֶאֱכָל. תּוֹרְמִין זֵיתִים עַל שֶׁמֶן, וַעֲנָבִים עַל יַיִן, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין תּוֹרְמִין. הַזּוֹרֵעַ אַרְבַּע אַמּוֹת שֶׁבַּכֶּרֶם, בֵּית שַׁמַּאי אוֹמְרִים, קִדֵּשׁ שׁוּרָה אַחַת, וּבֵית הִלֵּל אוֹמְרִים, קִדֵּשׁ שְׁתֵּי שׁוּרוֹת. הַמְּעִיסָה, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִין. מַטְבִּילִין בְּחַרְדָּלִית, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין מַטְבִּילִין. גֵּר שֶׁנִּתְגַּיֵּר עַרְבֵי פְסָחִים, בֵּית שַׁמַּאי אוֹמְרִים, טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. וּבֵית הִלֵּל אוֹמְרִים, הַפּוֹרֵשׁ מִן הָעָרְלָה, כְּפוֹרֵשׁ מִן הַקָּבֶר:
Р. Йосси говорит: Шесть вещей относятся к снисходительности Бет Шаммай и строгости Бет Хиллел: Согласно Бет Шаммай, курицу можно накрывать на стол с сыром, [ее употребление является только писцовым], но не употреблять в пищу. , И Бет Гилель говорит: «Это нельзя поднять (там)» [указ, чтобы он не брал сыр с мясом в кипящую кастрюлю, что запрещено согласно Торе как «готовить»]; и это не есть (вместе).
Bartenura on Mishnah Eduyot
העוף עולה עם הגבינה – (see Tractate Hullin, Chapter 8, Mishnah 1 for parallel) as its prohibition is not other than from the words of the Scribes.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eduyot
Introduction
In this mishnah Rabbi Yose lists six cases in which Beth Shammai ruled more leniently than did Beth Hillel.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
לא עולה – it was a decree lest the cheese served up [on the table] with the meat of cattle in a boiling tightly-covered pot, which is prohibited from the Torah for it is cooking.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eduyot
Rabbi Yose says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel.
A fowl may be put on a table [together] with cheese but may not be eaten [with it], according to the opinion of Beth Shammai. But Beth Hillel says: it may neither be put on [the table together with it] nor eaten [with it]. It is forbidden to place on one table both meat and cheese, lest by accident one come to eat them together. According to Beth Shammai this prohibition is with regards to meat (cow, lamb, sheep) only. Since eating fowl together with dairy is not forbidden according to the Torah, as is eating milk and meat, but rather fowl and dairy are forbidden only by Rabbinic law, the Rabbis were not so strict as to prevent one from putting them together on the same table. Beth Hillel says that even chicken and cheese are forbidden to be put on one table.
A fowl may be put on a table [together] with cheese but may not be eaten [with it], according to the opinion of Beth Shammai. But Beth Hillel says: it may neither be put on [the table together with it] nor eaten [with it]. It is forbidden to place on one table both meat and cheese, lest by accident one come to eat them together. According to Beth Shammai this prohibition is with regards to meat (cow, lamb, sheep) only. Since eating fowl together with dairy is not forbidden according to the Torah, as is eating milk and meat, but rather fowl and dairy are forbidden only by Rabbinic law, the Rabbis were not so strict as to prevent one from putting them together on the same table. Beth Hillel says that even chicken and cheese are forbidden to be put on one table.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
ובה"א אין תורמין (see Tractate Terumot, Chapter 1, Mishnah 4) - whomever has [olive] oil that he is obligated to separate from it the priest’s due and olives that is obligated to separate from it priest’s due, he is not allowed to separate the priestly gift from the olives according to the measure that he has to separate the priest’s gift from the olives and from the oil, and to exempt the oil through the priest’s gifts of the olives, for it is written (Numbers 18:27): “as with new grain from the threshing floor [or the flow from the vat],” from that which is completed on that which is completed, and not from what is not completed on that which is completed.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eduyot
Olives may be given as terumah for oil and grapes for wine, according to the opinion of Beth Shammai. But Beth Hillel says: they may not be given. According to Beth Shammai, if a person has olive oil and raw olives, or wine and grapes from which he needs to separate terumah (which goes to the priest), he may give from the raw fruits (olives or grapes) and have that count as the terumah for the finished products (olive oil or wine). Although these things are in different form, since they are of the same type, one may give terumah from one for the other. Beth Hillel says that one may not do so.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
הזורע ארבע אמות בכרם (see Tractate Kilayim, Chapter 4, Mishnah 5) – which is the measure that a person must distance the seed from the vineyard, and the individual who sows within this measure has caused the condemnation of one row of the vineyard, as it is written (Deuteronomy 22:9): “else the crop – from the seed you have sown – and the yield of the vineyard may not be used,” but te School of Shammai holds that one row is called a vineyard. And the School of Hillel holds that something is not called a vineyard if it is less than two rows, and when the All-Merciful states that the yield of a vineyard has been condemned, two rows of the vineyard are spoken of.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eduyot
One who sows seed [within] four cubits of a vineyard: Beth Shammai says: he has caused one row [of vines] to be prohibited. But Beth Hillel says: he has caused two rows to be prohibited. According to Deuteronomy 22:9 it is forbidden to plant a vineyard with other types of seed. If one does neither may be used. The Rabbis stated that one must leave four cubits between the vineyard and the planting of the seed. If one plants within this four cubits, according to Beth Shammai the fruit of the first row of the vineyard, the one next to the planted seeds, is forbidden to eat. According to Beth Hillel two rows are forbidden.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
המעסה (this section of the Mishnah is taught in Tractate Hallah, Chapter 1, Mishnah 6) -flour upon which boiling water is poured and it boils and thickens there. The School of Shammai exempts it from Hallah and the School of Hillel obligates [separating from it] Hallah. And the legal decision regarding this we have written at the beginning of [Tractate] Hallah (i.e., if it is baked in an oven, Hallah is required to be taken; but, if any deep or covered pan and/or in pan or anything where the flame passes underneath it, is exempt from Hallah being taken).
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eduyot
Flour paste [flour that had been mixed with boiling water]: Beth Shammai exempts [from the law of hallah]; But Beth Hillel pronounces it liable. According to Numbers 15:19 the first yield of bread baking must be given to the priests. This is called “hallah”, and it is observed by separating some of the dough and giving it to the priests. Our mishnah discusses flour that has been mixed with boiling water and thereby cooked with water instead of being baked. According to Beth Shammai since it was not baked it is exempt from the laws of hallah. Beth Hillel says that it is subject to these laws, and therefore one must give part of it to the priest.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
חרדלית (this section of the Mishnah is also taught in Tractate Mikvaot, Chapter 5, Mishnah 6) – like HARD’LIT a stream of water that comes from the bucket of the mountain, that is to say, from the height of the mountain, and even if from their beginning until their end there is nothing other than forty Se’ah, we immerse in according to the School of Shammai. But the School of Hillel states that we don’t immerse in it until there are forty Se’ah [of water] in one place, for rain water rushing down a slope/a torrent, does not purify other than in a cavity for the reception of water.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eduyot
One may immerse oneself in a rain-torrent, according to the opinion of Beth Shammai; But Beth Hillel say: one may not immerse oneself [therein]. Ritual baths are usually taken in a bath of water that is at least 40 seahs large. According to Beth Shammai, one may also bathe in a flow of rainwater, flowing down from the mountains. Although there is not 40 seahs in the specific place where he bathes, since from the beginning of the torrent up in the mountains, until its end in the valley there are certainly 40 seahs, he may make use of it as a ritual bath (mikveh). Beth Hillel says that he may not.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Eduyot
כפורש מן הקבר (this section of the Mishnah is also taught in Tractate Pesahim, Chapter 8, Mishnah 8) – and he requires sprinkling [of the ashes of the Red Heifer] on the third and seventh days (having been in contact with the dead -as per Numbers 19:19). But the Schools of Shammai and Hillel did not disagree other than in the case of an uncircumcised heathen who circumcised on the fourteenth day [of Nisan], for the School of Hillel holds that it is a decree lest he become ritually impure in the next year and say that “last year, I did not purify from all the ritual defilement until [the fourteenth] and I immersed and I ate; now, also, I will immerse and eat, but he did not know that last year, when he was still a heathen, he could not receive ritual defilement; now that he is an Israelite, and he can receive ritual defilement. But the School of Shammai holds that we don’t make this decree, but according to everyone, an uncircumcised Israelite may immerse and each his Passover offering in the evening.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Eduyot
One who became a proselyte on the eve of Passover: Beth Shammai says: he may immerse himself and eat his Passover sacrifice in the evening. But Beth Hillel says: one who separates himself from uncircumcision is as one who separates himself from the grave. This mishnah discusses a new convert’s eating the Passover sacrifice, which cannot be eaten in a state of impurity. If he converted on the eve of Passover, according to Beth Shammai he may immerse and eat of the Passover sacrifice that very evening. According to Beth Shammai the convert is only impure by minor impurities, which dissipate at nightfall if the person took a ritual bath. However, Beth Hillel says that one who has just left the uncircumcised, meaning he was just circumcised, is like one who separates from the grave and is impure like one who came into contact with a dead body. This impurity lasts seven days, and therefore, one who converted on the eve of Passover will not be able to eat his Passover sacrifice that evening.
Ask RabbiBookmarkShareCopy