Our Mishnah continues directly from the ideas of the previous Mishnah. There we learned that when a husband and wife have agreed to live apart, the husband is obligated to provide all her needs, and the Mishnah listed the items he must give her. Our Mishnah goes on to establish two further matters: the weekly allowance of money given to her, and the quota of spinning imposed upon her.
The allowance of a maah of silver:
Every week he must give her a coin called a "maah of silver" - a small sum designated for her minor needs and her day to day expenses during that week. And even though they are living apart, on Shabbos nights they must eat together.
And what is the law if he did not give her the maah of silver? He has no right to withhold it, but suppose she remains silent and does not demand it from him - the Mishnah rules: "ma'aseh yadeha shelah" - the work of her hands is hers. The Gemara explains that this refers to the surplus of her handiwork: whatever she produces beyond the fixed quota that we will see below belongs to her and not to him. For the maah of silver is given in exchange for the extra work she does, and since he does not give the extra money, she is not obligated to give him the extra work.
The weekly spinning quota:
From here the Mishnah clarifies the amount she must produce each week. The subject is wool that she spins, and on the loom there are two kinds of threads: the warp - the threads stretched out on the loom to begin with, and the woof - the threads that pass back and forth between them. And what quota are we speaking of?
"mishkal chameish sela'im shesi biYehudah" - the weight of five sela'im of warp threads in Yehudah, she must produce the weight of five sela'im of warp threads, "shehen eser sela'im baGalil" - which are ten sela'im in the Galil.
"mishkal eser sela'im erev Yehudah" - and if she produces woof threads, which run across the width, she must produce the weight of ten sela'im, "shehen esrim sela baGalil" - which are twenty sela in the Galil.
This distinction between Yehudah and the Galil is not a change in the amount but a change in the unit of measure: in Yehudah and that region the sela'im were larger, double the weight of those in the Galil. It emerges that five sela'im in Yehudah are ten sela'im in the Galil, and ten sela'im in Yehudah are twenty in the Galil - exactly the same quantity, in lighter weights.
And why is she required to produce double the amount of woof threads compared to warp threads? Because the woof threads are thicker and easier to produce, whereas the warp threads are finer and harder to produce. Work that demands greater skill is not expected to yield so large a quantity, and therefore the quota of warp is smaller than the quota of woof.
If she was nursing:
A nursing woman is not free and is unable to produce a large quantity, and therefore "pochasin lah mima'aseh yadeha" - we reduce for her the amount she must produce, "umosifin lah al mezonoseha" - and we add to the food that he gives her, since she must feed the child as well.
"Bameh devarim amurim":
The Mishnah closes with a qualification: all these amounts, both the food listed in the previous Mishnah and the money allowance, were stated "be'ani sheb'Yisrael" - regarding the poorest man in Israel. These are minimum measures. But regarding one who comes from a distinguished family and has a higher income - "hakol lefi kevodo" - everything is according to his honor: everything is determined according to the woman's standing and dignity. If she is accustomed to a higher standard of living, the husband must meet that standard.
In summary: In this Mishnah we learned the two sides of the financial arrangement between a couple living apart: on the one hand a weekly maah of silver for her minor needs and a shared meal on Shabbos night, and on the other hand a fixed spinning quota - five sela'im of warp or ten sela'im of woof in Yehudah, and double that in the Galil. We saw that the surplus of her handiwork is hers when he does not give her the maah of silver, that the nursing woman's quota is reduced and her food is increased, and the closing principle - that all these measures were stated regarding the poorest man in Israel, while for everyone else it is all according to his honor.