عدویوت — میشنا

عدویوت

عدویوت — میشنا در Beth HaMidrash: متن عبری و ترجمهٔ فارسی‌اش، با راشی و مفسران بزرگ. رایگان، آنلاین.

שַׁמַּאי אוֹמֵר, כָּל הַנָּשִׁים דַּיָּן שְׁעָתָן. וְהִלֵּל אוֹמֵר, מִפְּקִידָה לִפְקִידָה, אֲפִלּוּ לְיָמִים הַרְבֵּה. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא מֵעֵת לְעֵת מְמַעֶטֶת עַל יַד מִפְּקִידָה לִפְקִידָה, וּמִפְּקִידָה לִפְקִידָה מְמַעֶטֶת עַל יַד מֵעֵת לְעֵת. כָּל אִשָּׁה שֶׁיֶּשׁ לָהּ וֶסֶת, דַּיָּהּ שְׁעָתָהּ. הַמְשַׁמֶּשֶׁת בְּעִדִּים, הֲרֵי זוֹ כִפְקִידָה, מְמַעֶטֶת עַל יַד מֵעֵת לְעֵת וְעַל יַד מִפְּקִידָה לִפְקִידָה:Shammai says: “For all women [who begin to menstruate] it suffices [to reckon their impurity from] the time [of their discovering it].” And Hillel says: “[Their impurity is reckoned backwards] from the [last] examination to the [previous] examination, even if this covers many days.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one, but [they are considered impure for] the past twenty four hours when this lessens the period from the [last] examination to the [previous] examination, and for the period from the [last] examination to the [previous] examination when this lessens the past twenty-four hours.” Any woman who has a regular period, it suffices [to reckon her impurity from] her set time. She who uses testing-cloths [when she has sexual relations], behold this is like an examination: it lessens either the period of the [past] twenty four hours or the period from the [last] examination to the [previous] examination.

שַׁמַּאי אוֹמֵר, מִקַּב לְחַלָּה. וְהִלֵּל אוֹמֵר, מִקַּבָּיִם. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא קַב וּמֶחֱצָה חַיָּבִים בְּחַלָּה. וּמִשֶּׁהִגְדִּילוּ הַמִּדּוֹת אָמְרוּ, חֲמֵשֶׁת רְבָעִים חַיָּבִין. רַבִּי יוֹסֵי אוֹמֵר, חֲמִשָּׁה, פְּטוּרִין. חֲמִשָּׁה וָעוֹד, חַיָּבִין:Shammai says: “[Dough] of a kav or more is subject to the law of hallah.” And Hillel says: “Of two kavs or more.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one, but [dough of] a kav and a half is subject to the law of hallah.” And after they increased the measures they said: “[Dough of] five quarters is subject. Rabbi Yose said: “Five are exempt, five and more are liable.”

הִלֵּל אוֹמֵר, מְלֹא הִין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, אֶלָּא שֶׁאָדָם חַיָּב לוֹמַר בִּלְשׁוֹן רַבּוֹ. וְשַׁמַּאי אוֹמֵר, תִּשְׁעָה קַבִּין. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא עַד שֶׁבָּאוּ שְׁנֵי גַרְדִּיִּים מִשַּׁעַר הָאַשְׁפּוֹת שֶׁבִּירוּשָׁלַיִם וְהֵעִידוּ מִשּׁוּם שְׁמַעְיָה וְאַבְטַלְיוֹן, שְׁלֹשֶׁת לֻגִּין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, וְקִיְּמוּ חֲכָמִים אֶת דִּבְרֵיהֶם:Hillel says: “A hin full of drawn water renders the mikweh unfit.” (However, man must speak in the language of his teacher.) And Shammai says: “Nine kavs.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one;” But when two weavers from the dung-gate which is in Jerusalem came and testified in the name of Shemaiah and Avtalion, “Three logs of drawn water render the mikweh unfit,” the Sages confirmed their statement.

וְלָמָּה מַזְכִּירִין אֶת דִּבְרֵי שַׁמַּאי וְהִלֵּל לְבַטָּלָה, לְלַמֵּד לַדּוֹרוֹת הַבָּאִים שֶׁלֹּא יְהֵא אָדָם עוֹמֵד עַל דְּבָרָיו, שֶׁהֲרֵי אֲבוֹת הָעוֹלָם לֹא עָמְדוּ עַל דִּבְרֵיהֶם:And why do they record the opinions of Shammai and Hillel for naught? To teach the following generations that a man should not [always] persist in his opinion, for behold, the fathers of the world did not persist in their opinion.

וְלָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין, הוֹאִיל וְאֵין הֲלָכָה אֶלָּא כְדִבְרֵי הַמְרֻבִּין. שֶׁאִם יִרְאֶה בֵית דִּין אֶת דִּבְרֵי הַיָּחִיד וְיִסְמֹךְ עָלָיו, שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵרוֹ עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן. הָיָה גָדוֹל מִמֶּנּוּ בְחָכְמָה אֲבָל לֹא בְמִנְיָן, בְּמִנְיָן אֲבָל לֹא בְחָכְמָה, אֵינוֹ יָכוֹל לְבַטֵּל דְּבָרָיו, עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן:And why do they record the opinion of a single person among the many, when the halakhah must be according to the opinion of the many? So that if a court prefers the opinion of the single person it may depend on him. For no court may set aside the decision of another court unless it is greater than it in wisdom and in number. If it was greater than it in wisdom but not in number, in number but not in wisdom, it may not set aside its decision, unless it is greater than it in wisdom and in number.

Mishnah Eduyot.1