Today's Mishnah Yomi
Eduyos 1:12 - 1:13
The Mishnah Yomi for Tuesday, March 18, 2025 is Eduyos 1:12 - 1:13
Mishnah 1
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Mishnayos Eduyos Perek 1 Mishnah 12
עדיות פרק א׳ משנה י"ב
These are subjects concerning which Beth Hillel changed their mind and taught according to the opinion of Beth Shammai:A woman who came from overseas and said: “My husband died” may be married again; “My husband died [without children]” she must be married by her husband’s brother (the levir). But Beth Hillel says: “We have heard so only in the case of one who came from the harvesting.” Beth Shammai said to them: “It is the same thing in the case of one who came from the harvesting or who came from the olive-picking or who came from overseas; they mentioned harvesting only because that is how it happened.” Then Beth Hillel changed their mind and taught according to Beth Shammai. Beth Shammai says: “She may be married again and take her kethubah payment.” But Beth Hillel says: “She may be married again but may not take her kethubah payment.” Beth Shammai said to them: “You have permitted the graver matter of a forbidden marriage, should you not permit the lighter matter of property?” Beth Hillel said to them: “We have found that brothers do not inherit on her statement.” Beth Shammai said to them: “Do we not infer it from her marriage document in which he writes to her ‘That if you be married to another you shall take what is written for you’?” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai.
אֵלּוּ דְבָרִים שֶׁחָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי. הָאִשָּׁה שֶׁבָּאָה מִמְּדִינַת הַיָּם וְאָמְרָה מֵת בַּעְלִי, תִּנָּשֵׂא. מֵת בַּעְלִי, תִּתְיַבֵּם. וּבֵית הִלֵּל אוֹמְרִים, לֹא שָׁמַעְנוּ אֶלָּא בְּבָאָה מִן הַקָּצִיר בִּלְבָד. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, אַחַת הַבָּאָה מִן הַקָּצִיר וְאַחַת הַבָּאָה מִן הַזֵּיתִים וְאַחַת הַבָּאָה מִמְּדִינַת הַיָּם, לֹא דִבְּרוּ בַקָּצִיר אֶלָּא בַהֹוֶה. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּבֵית שַׁמָּאי. בֵּית שַׁמַּאי אוֹמְרִים, תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ. וּבֵית הִלֵּל אוֹמְרִים, תִּנָּשֵׂא וְלֹא תִטֹּל כְּתֻבָּתָהּ. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, הִתַּרְתֶּם אֶת הָעֶרְוָה הַחֲמוּרָה, לֹא תַתִּירוּ אֶת הַמָּמוֹן הַקָּל. אָמְרוּ לָהֶם בֵּית הִלֵּל, מָצִינוּ שֶׁאֵין הָאַחִים נִכְנָסִין לַנַּחֲלָה עַל פִּיהָ. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, וַהֲלֹא מִסֵּפֶר כְּתֻבָּתָהּ נִלְמֹד, שֶׁהוּא כוֹתֵב לָהּ, שֶׁאִם תִּנָּשְׂאִי לְאַחֵר, תִּטְּלִי מַה שֶּׁכָּתוּב לִיךְ. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי:
Bartenura
אלא בבאה מן הקציר. כמעשה שהיה שהלכו בני אדם לקצור חטין ונשכו נחש לאחד מהן ומת, ובאה והודיעה בב״ד ושלחו ומצאו כדבריה. ולא התירו אלא דוגמתו שיהא הדבר קרוב, אבל ממדינת הים אינה נאמנת:
אלא בהווה. מעשה שהיה כך היה, והוא הדין לשאר מקומות:
שאין האחין נכנסין. לנחלת בעלה, דרחמנא אמר על פי שני עדים. וגבי נשואים דידה הוא דאקילו משום עיגונה:
ממפר כתובתה. מנוסח שהתקינו לכתוב בשטר כתובה:
כשתנשאי לאחר. והרי היא נישאת וא״כ תטול כתובתה:
Mishnah 2
Mishnayos Eduyos Perek 1 Mishnah 13
עדיות פרק א׳ משנה י"ג
Whoever is half a slave and half a free man should work one day for his master and one day for himself, according to Beth Hillel. Beth Shammai said to them: “You have set matters in order with regards to his master, but you have not set matters in order with regards to himself. He is not able to marry a slave-woman, nor is he able [to marry] a woman who is free. Is he to refrain [from marrying]? [How can he] for is it not the case that the world was created in order for people to be fruitful and multiply? For it is said, “He did not create it to be a waste; but formed it for inhabitation” (Isaiah 45:18). But for the rightful ordering of the world his master is compelled to make him free, and he writes out a bond for half his value.” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai.
מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין, עוֹבֵד אֶת רַבּוֹ יוֹם אֶחָד וְאֶת עַצְמוֹ יוֹם אֶחָד, דִּבְרֵי בֵית הִלֵּל. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, תִּקַּנְתֶּם אֶת רַבּוֹ, וְאֶת עַצְמוֹ לֹא תִקַּנְתֶּם. לִשָּׂא שִׁפְחָה, אֵינוֹ יָכוֹל. בַּת חוֹרִין, אֵינוֹ יָכוֹל. לִבָּטֵל, וַהֲלֹא לֹא נִבְרָא הָעוֹלָם אֶלָּא לִפְרִיָּה וּרְבִיָּה, שֶׁנֶּאֱמַר (ישעיה מה), לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ. אֶלָּא, מִפְּנֵי תִקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חוֹרִין וְכוֹתֵב שְׁטָר עַל חֲצִי דָמָיו. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּבֵית שַׁמָּאי:
Bartenura
מי שחציו עבד וחציו בן חורין – such as slave of two partners and one of them freed him; alternatively, his master received from him half of the monies [of his worth] and freed half of him with those funds.
תקנתם את רבו – who is not lacking anything
לישא שפחה אינו יכול – because of the side of freedom that is in him.
בת חורין אינו יכול – because of the side of servitude that is in him.
כופין את רבו ועושהו בן חורין – and the same law applies if he was the slave of one-hundred partners and one of them freed him, we force all of them to free him.
מי שחציו עבד וחציו בן חורין. כגון עבד של שני שותפים ושחררו אחד מהן. אי נמי, שקבל רבו ממנו חצי דמיו ושחרר חציו באותן הדמים:
תקנתם את רבו. שאינו חסר כלום:
לישא שפחה אינו יכול. מפני צד חירות שבו:
בת חורין אינו יכול. מפני צד עבדות שבו:
כופין את רבו ועושהו בן חורין. והוא הדין אם היה עבד של מאה שותפין ואחד מהם שחררו, שכופין את כולם לשחררו:
Mishnah Yomi FAQ
What is Mishnah Yomi?
Mishnah Yomi is a daily study program where participants study two mishnayot (individual teachings from the Mishnah) every day. By following this program, one can complete the entire Mishnah in about six years.
What is the Mishnah?
The Mishnah is the first major written collection of Jewish oral traditions, forming the basis of the Talmud. It dates back to around 200 CE and consists of teachings and discussions of Jewish law by various rabbis.
Who started the Mishnah Yomi program?
In 1934, the Kozoglover Gaon, Rav Aryeh Tzvi Frommer, who took over from Rav Meir Shapiro (the founder of Daf Yomi) as the head of Yeshivas Chachmei Lublin, initiated the Mishnah Yomi cycle, focusing on Seder Zeraim and Seder Taharos. After World War II, in 1947, Rav Yonah Sztencl, a disciple of Rav Frommer, expanded the program, advocating for a comprehensive study of Shishah Sidrei Mishnah. The idea of studying two Mishnayos daily gained the support of figures like Rav Isser Zalman Meltzer, the Tchebiner Rov, and the Gerer Rebbe, marking the formal inception of Mishnah Yomi.
How long does it take to complete the Mishnah with Mishnah Yomi?
Following the Mishnah Yomi program, one can complete the Mishnah in approximately six years.
Can anyone join Mishnah Yomi?
Yes, anyone interested in studying the Mishnah can start the Mishnah Yomi cycle. There’s no need for prior knowledge; beginners are welcome.
Do I need to know Hebrew to study Mishnah Yomi?
While the Mishnah is originally in Hebrew, there are numerous translations and commentaries available in various languages, making it accessible to anyone interested in studying.
Is there a specific time of day to study Mishnah Yomi?
There’s no designated time. Participants can choose a time that best fits their schedule.
Can I study Mishnah Yomi with a group?
Yes, many communities and synagogues organize group study sessions for Mishnah Yomi. Studying in a group can enhance understanding and foster camaraderie.
What if I miss a day?
If you miss a day, you can catch up by studying the missed mishnayot alongside the current day’s study or by dedicating some extra time until you’re back on track.
אלא בבאה מן הקציר – like the event that took place that some people went to harvest wheat and a snake bit one of them and he died, and she came and announced in the Jewish court, and they sent out and found that it was according to her words. But they did not permit it (i.e., for her to re-marry), other than it was an example that the matter be something that is close by, but [if she is coming] from abroad, she is not believed.
אלא בהווה – it was an event that took place such as it was, and the same law applies to the rest of the places.
שאין האחים נכנסין – to the inheritance of her husband, for the All-Merciful said (Deuteronomy 19:15): “A case can be valid only on the testimony of two witnesses or more,” and concerning her marriage they (i.e. the Rabbis) were lenient because of her disability to remarry (see Yevamot 88a – as regards testimony to her husband’s death to prevent the eventuality of “widowhood in life.”).
מפני כתובתה – from the formulation that they established to write in the document of the marriage contract/Ketubah.
כשתנשאי לאחר – for behold she is married and afterwards can take [the monies] of her Ketubah.