גמ׳ טוחנת ס"ד?! אלא, אימא מטחנת. ואיבעית אימא, בריחיא דידא.
מתני' דלא כר' חייא, דתני ר' חייא: אין אשה אלא ליופי, אין אשה אלא לבנים. ותני ר' חייא: אין אשה אלא לתכשיטי אשה. ותני ר' חייא: הרוצה שיעדן את אשתו, ילבישנה כלי פשתן. הרוצה שילבין את בתו, יאכילנה אפרוחים וישקנה חלב סמוך לפירקה:
GEMARA: With regard to the mishna’s choice of terminology the Gemara asks: Could it enter your mind that she grinds the wheat into flour? Ordinarily, grinding is performed in a mill using millstones that are rotated by water or by animals, so the woman herself does not actually grind the wheat. The Gemara answers: Rather, say that she supervises the grinding by bringing wheat to the mill and ensuring that it is ground properly. Alternatively, if you wish, say instead: She can grind the wheat herself with a hand mill. The Gemara comments: The mishna is not in accordance with the opinion of Rabbi Ḥiyya, as Rabbi Ḥiyya teaches: A wife is only for beauty, and a wife is only for children, but not for household tasks. And Rabbi Ḥiyya teaches: A wife is only for wearing a woman’s finery. And Rabbi Ḥiyya similarly teaches: One who wishes to beautify his wife should clothe her in linen garments, and one who wishes to whiten his daughter so that she will have a fair complexion, should feed her young chickens, and should give her milk to drink toward the time of her maturity.
1) According to the Gemara, what are the two possibilities for what the Mishnah intends by including טוחנת on the list of labors a wife must perform?
2) How is רבי חייא’s position different from that expressed by the תנא of our Mishnah?
3) Why do you think it is important to the Gemara to make this statement? What do we gain from reading these prooftexts?