(Mishnah): If she entered...

(R. Shmuel bar Rav Yitzchak): Not only if she entered, but even if she is proper to enter (her husband can buy slaves with the dowry that she brought into the marriage).

Support (Beraisa): His wife ascends with him (if he became wealthy and can afford a slave to exempt her from heavy tasks), but does not descend with him.

A widow and her sons descend (even if they were distinguished, they are fed based on the estate he left hand, even if it is meager), but do not ascend. (SEFER NIR - children below six are fed with their mother.)

Workers ascend (if the employer stipulated to feed them, and he became wealthy, he feeds them better than he stipulated), but do not descend with him (even if he became poor, he cannot decrease from what he stipulated).

A daughter does not ascend or descend (her Parnasah is a 10th of the estate at the time of death, whether it increased or decreased afterwards).

Question: She should enter one Shifchah to do all the things [that a wife should do]!

Answer (R. Chiyah bar Yehudah): It is because others are needed to supply the needs of the Shifchah.

(R. Bun): Because these matters are disgraceful, therefore they are attributed to a Shifchah.

(R. Yehudah bei R. Bun): It is not normal for a woman to sit idle in [her husband's] house. (Even if she brought in three Shifchos, there are light tasks in the house that she does. Only if she brought in four, she is exempt even from these - SHA'AREI TORAS ERETZ YISRAEL.)

(Rav Huna): Even if she brought in 100 Shifchos, he can force her to do matters of an individual.

Question: What are 'matters of an individual'?

Answer: She anoints his body, washes his feet and mixes his cup.

Question: What is the reason - is it because she is obligated to do for him [affectionate matters - PNEI MOSHE], or because it is improper to use a Shifchah [for them]?

Rhetorical question: What is the difference between these answers? If she brought in Avadim (male slaves) - if it is because it is improper to use a Shifchah, she brought in Avadim (it is proper for them)!

Answer: [If that were the reason, Rav Huna should have taught so! Since he did not, we conclude that] this is not the reason. Rather, it is because she is obligated to do for him. (We explained this like RIDVAZ.)

Question (Rav Avodima of Tziporin, to R. Mana): (In our Mishnah, R. Eliezer says that even if she brings 100 slaves, he forces her to spin wool, since idleness causes immorality.) Is it not reasonable that it is [primarily] because she is obligated to [work for] him?!

Answer (R. Mana): Also I hold like this.

Support (Beraisa): He forces her to spin wool, but not flax, for [one must wet the flax in his mouth, and] it makes a foul odor in the mouth, and cuts the lips. (If she must work only lest she come to immorality, she should be able to choose which job to do! We explained this like SEFER NIR.)

(Mishnah - Beis Shamai): If one forbade Bi'ah with his wife through a vow, up to two weeks he may stay married. (Beyond this, he must divorce her and pay her Kesuvah.)

Beis Hillel say, up to one week he may stay married. (Beyond this, he must divorce her and pay her Kesuvah;)

Chachamim may go to learn Torah without permission for 30 days.

Workers [must be intimate with their wives] once a week. This is the Onah (frequency of intimacy) said in the Torah (She'er Kesus v'Onah).

Note: PNEI MOSHE below connotes that this is how the Gemara initially understood the Mishnah. Later, it retracts.

For Tayalim (idle men, Onah) is every day; for workers it is twice a week; for donkey-drivers it is weekly; for camel-drivers it is monthly; for sailors it is once in six months. R. Eliezer says so.

(Gemara): Beis Shamai say, two weeks, like one who gave birth to a girl (she is forbidden to her husband for two weeks).

Beis Hillel say, one week, like one who gave birth to a boy, or like the days of Nidah. (We do not learn from birth of a girl, which is uncommon.)