Eruchin 2:1 - 2:2

אין בערכין פחות מסלע (there is no [amount of money] in Valuations less than a Sela)- even if a poor person who made a valuation (i.e., dedicated the value of a person or of an animal unfit for the altar) and he doesn’t have the means/he cannot afford, he is not judged for less than a Sela, as it is written (Leviticus 27:25): “All assessments shall be by the sanctuary weight, [the shekel being twenty gerahs],” all the valuations that you dedicate shall not be less than a shekel.

ולא יותר על חמשים – that this is the largest of the valuations that are written in the [Torah] portion [of Arakhin].

נתן סלע והעשיר – someone twenty-years old whose valuation is fifty [Sela] but he was poor and gave a Selah for his valuation, for a poor person is judged by his financial means, and if he became rich, he is exempt.

פחות מסלע – he gave less than a Sela.

והעשיר he gives fifty [Sela]. For the first giving did not fulfill his obligation of his valuation, and his valuation was still upon him [to fulfill].

היה בידיו חמש סלעים – a poor person twenty-years of age who valuated himself, and he had five Selas.

רבי מאיר אומר אינו נותן אלא אחת – for Rabbi Meir held that he should give all of the fifty [Sela] that is upon him or he doesn’t give anything but a Shekel.

וחכמים אומרים נותן כל מהש שבידו – for the Biblical verse as it is written (Leviticus 27:25): “All assessments shall be made by the sanctuary weight,” to the least of the valuations he comes, for even if he is the poorest of the poor, he doesn’t give less. However, where he has more, he gives, as it is written (Leviticus 27:8): “according to what [the vower] can afford.” And the Halakha is according to the Sages.

אין פתח בטועה פחות משבעה (there is no [re] opening for a woman who misses count [of her period] less than seven days) – since it (i.e., our Mishnah) speaks that there is nothing less in valuation and nothing more, it also teaches in the Mishnah for all things that have no less and no more.

פתח – the beginning of menstruant women/Niddot. That the law of the menstruant woman is from the Torah, if she began and saw it (i.e., menstrual blood) today, she counts six [days] and that day. If she saw it (i.e., menstrual blood) two days, she counts five [days] and those [two days]. If she saw it (i.e., menstrual blood) three [days], she counts four [days] and those [three days]. [And even] if she saw it (i.e., menstrual blood] all seven [days] and it stopped by the evening, she immerses [in a Mikveh] and she has conjugal relations. But from the seventh day and further they are the days of protracted menstruation/vaginal bleeding/Y’mei Zivah [which are] eleven days, for if she saw it (i.e., menstrual blood) on them one day or two days, she observes a day for day [without blood flow before she immerses in the ritual bath to regain ritual purity], and if she saw it (i.e., vaginal bleeding) for three consecutive days, she is a woman who experienced a flow of menstrual-type blood that requires seven clean days and a sacrificial offering. But if the days of her seeing a flow of menstrual-type blood over a month or [even] a year, she does not return to the beginning of the menstruant women until she sits seven clean days. But when she has sat seven clean [days] and saw it, that is the beginning of her menstrual period and she counts six [days] and it (i.e., that day), and returns to her matters as everything has been explained. But if she did not see on those eleven days three consecutive days [of menstrual-type blood], she is not a Zavah/a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding. But if she sees it (i.e., menstrual blood) after them, whether she sees it whether adjacent to or whether she has been distanced from it, it is the beginning of the menstrual cycle of a menstruant woman. Even if she sees it (i.e., blood) for three consecutive [days], she does not count other than four [days] and those [three days], for the days of Zivah/days of protracted vaginal bleeding are not other than those eleven days that are between the end of this menstrual period to the beginning of the next menstrual cycle.

אין פתח בטועה פחות משבעה – an [errant] woman [who misses count] [that she saw it (i.e., blood)] today and does not know if it she is standing in the days of her menstrual period or , or in those eleven days of the days of vaginal blood flow, she does not return to the opening of her menstrual cycle with less than seven clean days and not more than seventeen clean [days]. How so? If she was errant when she said one day: “I saw ritual impurity today,” and she doesn’t know if it is the period of her menstrual cycle and she needs to count six [days] and it (i.e., that day), [or] if in those eleven days, and she doesn’t need to observe a day for a day (i.e., wait until only one day has passed, a day for a day, without blood flow before she immerses herself in a ritual bath to regain ritual purity), if is less than seventeen, that if she didn’t see it (i.e., blood) until after the seventh day other than this day, she returns to the opening of her menstrual cycle. For if this day that she first saw it (i.e., blood) were the days of vaginal flow, because he eleven days were finished, the days of vaginal flow were completed and her observation of it (i.e., blood) was distanced that she did not see it until after seventeen days, and it is the beginning of her menstrual period. But even if she would say that this day is the beginning of her menstrual period, nevertheless, she left from the days of her vaginal flow at the end of seventeen days except for this day. But if she saw it (i.e., blood) on the seventeenth day, she did not leave from doubt if this is the day of her menstrual period or the day of her vaginal flow, for one could say that perhaps this day that she saw it (i.e., blood) first were the days of her menstrual period, and the seventeenth day that she saw it (i.e., blood) was the end of the eleven days between one menstrual period to another menstrual period, or perhaps the first day of the days of vaginal flow, and when the eleven days are completed, she has left from the days of flux , and the seventh day on which she saw it was the beginning of her menstrual period. And all the more so, if she saw it (i.e., blood) prior to the seventeenth day, that she did not depart from doubt. And all the while that she is in this doubt, she is disgraced, for always we will be strict upon her [status] from doubt. For when she sees it (i.e., blood) one day, it will be said that it is the beginning of her menstrual period and requires six [days] and it. And if she sees it (i.e., blood) on three consecutive days, it will be said that they are the days of vaginal flow and that she requires seven clean [days] and a sacrificial offering, but after seventeen days, one cannot be stringent, for it is certainly the beginning of her menstrual period and even if she should see [blood] on three consecutive days, she should count four [days] and those [three] and she immerses in a ritual bath and is ritually pure.

אין בנגעים פחות משבוע אחד – for there are in the plagues that afflict a human that are made evident for one week if to [declare] ritually pure or to declare a person a leper.

ולא יותר על שלשה שבועות – the plagues that afflict houses, as is taught in a Baraita in Torat Kohanim (i.e., the Sifra – also see Tractate Negaim, Chapter 3, Mishnah 8): from where do we know that if he stood unaltered during the first week, and during the second week, that he tears out [the leprous stone] and scrape [the wall] and plaster and he gives him the third week, as the inference teaches us (Leviticus 14:44,48): “The priest shall come to examine….if however, the priest comes [and sees that the plague has not spread in the house after the house was replastered].”

אין פוחתין מארבעה חדשים מעוברות – of thirty days for the year. For we don’t make more than eight months as defective/deficient (i.e., that they have only 29 days). But eight deficient ones we make [in the calendar].

ולא נראה יותר על שמונה – meaning to say, and it doesn’t appear to the Sages to complement a month by assigning to it an additional day for more than eight months. For the “renewal” of the moon (i.e., the time that the moon takes to go around the planet earth between each beginning of the moon’s first quarter) is twenty-nine and one-half days and two-thirds of an hour and seventy-three parts (i.e., 793/1080 parts). For every two months has fifty-nine days, one month from twenty-nine days and one month from thirty days. The month of twenty-nine [days] is defective/deficient, and the month of thirty [days] is called full or “pregnant.” And according to law, it was that all of the months of the year, one would be “full,” and the other would be “deficient,” but because of the difference of the two-thirds by an hour and seventy-three parts, that there are in each and every month, sometimes, it is necessary to make eight months from the year as full and four deficient, and sometimes eight months are deficient and four are full/complete.

אין פחות משנים – to the second day of their being baked.

ולא יותר על שלשה – and on the third day of their being baked, they are consumed, but not beyond that. How so? If the Festival of Atzeret/Shavuot occurs on Sunday, they are baked on Friday, for their baking does not supersede neither the Sabbath nor the Festival, and they are consumed after they are waved, that is, on the third day. But when Atzeret/Shavuot occurs on the rest of the days of the week, they are baked on the eve of the Festival and consumed on the Festival which is the second [day] from their being baked.

לחם פנים נאכל אין פחות מתשעה – which is baked on the Eve of the Sabbath (i.e., Friday) and eaten on the next Sabbath which is nine days from their being baked. If the two Festival days of Rosh Hashanah occur on Thursday and Friday of that week, they bake the shewbread on the Wednesday of that week, and arrange it on the table on Shabbat, but it is eaten on the second Shabbat which is the eleventh day from their having been baked.

ולא יותר על שנים עשר – How so? If a male child is born at twilight of the Eve of the Sabbath (i.e., late afternoon on Friday just prior to the onset of the Sabbath), he is not circumcised on the Sabbath (of the next week), for perhaps it might be the ninth day (instead of the eighth day). For the twilight period is doubtfully day and doubtfully night. But if it is day, it would mean that the Sabbath is the ninth day, but circumcision that is not at its appropriate time does not supersede either the Sabbath or the Festival Dy. But if the two Festival Days of Rosh Hashanah occurred after that Sabbath, he is not circumcised until Tuesday, which is twelve days from his birth.