Mishnayos Eduyos Perek 4 Mishnah 10

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.”

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.

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.

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.

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.

וב"ה מחייבין – since it is after she completed it that she miscarried.

סדין – of flax/linen.

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.

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.

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.