Niddah 103

ריחני

fragrant odours.<span class="x" onmousemove="('comment',' Before the smelling of which, but not after, a benediction (cf. P.B. p. 290) is said. ');">¹</span>

<big><strong>מתני׳</strong></big> תינוקת שהביאה שתי שערות או חולצת או מתיבמת וחייבת בכל מצות האמורות בתורה

&nbsp; &nbsp; <b><i>MISHNAH</i></b>. <font>IF A GIRL<span class="x" onmousemove="('comment',' Being twelve years and one day old. ');">²</span></font>

וכן תינוק שהביא שתי שערות חייב בכל מצות האמורות בתורה וראוי להיות בן סורר ומורה משיביא שתי שערות עד שיקיף זקן

HAS GROWN TWO PUBIC HAIRS SHE<span class="x" onmousemove="('comment',' If her husband died childless. ');">³</span>

התחתון ולא העליון אלא שדברו חכמים בלשון נקיה

MAY EITHER PERFORM <i>HALIZAH</i> OR CONTRACT LEVIRATE MARRIAGE, AND SHE IS UNDER AN OBLIGATION TO PERFORM ALL THE COMMANDMENTS THAT ARE ENUMERATED IN THE TORAH. SO ALSO A BOY, <font>IF HE HAS GROWN TWO PUBIC HAIRS,</font> IS UNDER AN OBLIGATION TO PERFORM ALL THE COMMANDMENTS ENUMERATED IN THE TORAH. HE IS FURTHERMORE LIABLE TO THE PENALTY OF A STUBBORN AND REBELLIOUS SON<span class="x" onmousemove="('comment',' Cf. Deut. XXI, 18ff and Sanh. 68b. ');">⁴</span>

תינוקת שהביאה שתי שערות אינה יכולה למאן

<font>AS SOON AS HE HAS GROWN TWO HAIRS UNTIL THE TIME WHEN HIS BEARD FORMS A CIRCLE.</font><span class="x" onmousemove="('comment',' When he is regarded as an adult who is no longer subject to this law. ');">⁵</span>

רבי יהודה אומר

(THIS REFERS TO THE LOWER, AND NOT TO THE UPPER ONE, BUT<span class="x" onmousemove="('comment',' In speaking in vague terms. ');">⁶</span>

עד שירבה השחור

THE SAGES USED A EUPHEMISM,)<span class="x" onmousemove="('comment',' Lit., 'spoke in clean language'. ');">⁷</span>

<big><strong>גמ׳</strong></big> וכיון דתנן חייבת בכל מצות האמורות בתורה או חולצת או מתיבמת למה לי

<font>A GIRL WHO HAS GROWN TWO HAIRS</font><span class="x" onmousemove="('comment',' Having thus passed out of her minority. ');">⁸</span>

לאפוקי מדרבי יוסי דאמר

MAY NO LONGER EXERCISE THE RIGHT OF <i>MI'UN</i>. R. JUDAH RULED: <i>MI'UN</i> MAY BE EXERCISED UNTIL THE BLACK<span class="x" onmousemove="('comment',' The pubic hair. ');">⁹</span>

איש כתוב בפרשה אבל אשה בין גדולה ובין קטנה קמ"ל

PREDOMINATES.<span class="x" onmousemove="('comment',' The growth of no more than two hairs does not suffice in his opinion to deprive her of the right of mi'un (cf. Gemara infra). ');">¹⁰</span>

דאי אייתי שתי שערות אין אי לא לא

<b><i>GEMARA</i></b>. But since we have learnt, SHE IS UNDER AN OBLIGATION TO PERFORM ALL THE COMMANDMENTS THAT ARE ENUMERATED IN THE TORAH, what need was there for stating, SHE MAY EITHER PERFORM <i>HALIZAH</i> OR CONTRACT LEVIRATE MARRIAGE?<span class="x" onmousemove="('comment',' Which are rites already included in the general rule. ');">¹¹</span>

מאי טעמא

— To exclude a ruling of R. Jose who stated, 'In the Biblical section<span class="x" onmousemove="('comment',' Of halizah. ');">¹²</span>

אשה כאיש וכיון דתנא וכן התינוק שהביא ב' שערות חייב בכל המצות האמורות בתורה ל"ל

it is written man,<span class="x" onmousemove="('comment',' Deut. XXV, 7; 'man', excluding the woman, implies that only the male must be of age. ');">¹³</span>

וכי תימא

but as regards a woman there is no difference between a major and a minor'.<span class="x" onmousemove="('comment',' Sc. a minor also may perform halizah. ');">¹⁴</span>

משום דקבעי למתני וראוי להיות בן סורר ומורה תנינא חדא זימנא

Hence we were informed that<span class="x" onmousemove="('comment',' In the case of a girl also. ');">¹⁵</span>

אימתי הוא בן סורר ומורה משיביא שתי שערות ועד שיקיף זקן התחתון ולא העליון אלא שדברו חכמים בלשון נקיה

<font>if she has grown two hairs</font> she may perform <i>halizah</i>,<span class="x" onmousemove="('comment',' Lit., 'yes'. ');">¹⁶</span>

אין ה"נ אלא איידי דפריש מילי דתינוקת קמפרש נמי מילי דתינוק

but otherwise she may not. What is the reason? A woman is to be compared to man.<span class="x" onmousemove="('comment',' Cf. Yeb. 105b, B.B. 156a. ');">¹⁷</span>

תינוקת שהביאה כו'

But since it was stated, SO ALSO A BOY, <font>IF HE HAS GROWN TWO PUBIC HAIRS</font>,<span class="x" onmousemove="('comment',' A statement which brings the boy under the same obligations as the girl. ');">¹⁸</span>

א"ר אבהו א"ר אלעזר

what need was there for stating, HE IS UNDER AN OBLIGATION TO PERFORM ALL THE COMMANDMENTS ENUMERATED IN THE TORAH? And should you reply: Because it was desired to teach, HE IS FURTHERMORE LIABLE TO THE PENALTY OF A STUBBORN AND REBELLIOUS SON [the objection would arise]: Have we not learnt this once: 'When does one become liable to the penalty of a stubborn and rebellious son? <font>As soon as one grows two hairs until the time the beard forms a circle.</font> (By this was meant the lower, and not the upper one, but the Sages used a euphemism)'? — This is so indeed; only because details were specified about the girl those relating to the boy were also specified.

הלכה כרבי יהודה

IF A GIRL HAS GROWN etc. R. Abbahu citing R. Eleazar stated, The <i>halachah</i> is in agreement with R. JUDAH. R. Judah, however, agrees that <font>if she was subjected to cohabitation after she had grown two hairs</font>,<span class="x" onmousemove="('comment',' So that there was a valid marriage kinyan (cf. Kid, 2a) after she had attained her majority. ');">¹⁹</span>

ומודה רבי יהודה שאם נבעלה לאחר שהביאה שתי שערות שוב אינה יכולה למאן

she may no longer exercise the right of <i>mi'un</i>.<span class="x" onmousemove="('comment',' Only where no intercourse had taken place after two hairs have grown does R. Judah maintain his view (cf. relevant n. on our Mishnah). The first Tanna, however, maintains that, even if she allowed only one moment to pass after the growth of two hairs, irrespective of whether intercourse did or did not take place, her right to mi'un is lost. ');">²⁰</span>

חברוהי דרב כהנא סבור למעבד עובדא כרבי יהודה ואע"ג דנבעלה

The colleagues of R. Kahana desired to give a practical decision<span class="x" onmousemove="('comment',' Lit., 'to do a deed'. ');">²¹</span>

אמר להו רב כהנא

in agreement with the ruling of R. Judah, although intercourse had taken place, but R. Kahana addressed them as follows: Did not such an incident happen with the daughter of R. Ishmael?<span class="x" onmousemove="('comment',' Who, after her father's death, while she was in her minority was given in marriage by her mother. ');">²²</span>

לא כך היה מעשה בבתו של רבי ישמעאל שבאת לבית המדרש למאן ובנה מורכב לה על כתפה

She, namely, came to the schoolhouse to exercise the right of <i>mi'un</i> while her son was riding on her shoulder; and on that day were the views of R. Ishmael mentioned at the schoolhouse; and the Rabbis wept bitterly<span class="x" onmousemove="('comment',' Lit., 'a great weeping'. For the reading cf. MS.M. Cur. edd. 'and she wept&nbsp;… in the schoolhouse and they said'. ');">²³</span>

ואותו היום הוזכרו דבריו של רבי ישמעאל בבית המדרש ובכתה בכייה גדולה בבית המדרש

saying, 'Over a ruling which that righteous man<span class="x" onmousemove="('comment',' R. Ishmael. ');">²⁴</span>

אמרו

had laid down should his offspring stumble!' For Rab Judah citing Samuel who had it from R. Ishmael stated: And she be not seized,<span class="x" onmousemove="('comment',' Num, V, 13. E. V. neither she be taken in the act. ');">²⁵</span>

דבר שאמר אותו צדיק יכשל בו זרעו

[then only]<span class="x" onmousemove="('comment',' Sc. if she did not act under compulsion but willingly. ');">²⁶</span>

דאמר רב יהודה אמר שמואל משום רבי ישמעאל

is she forbidden,<span class="x" onmousemove="('comment',' To her husband. ');">²⁷</span>

(במדבר ה, יג) והיא לא נתפשה אסורה הא נתפשה מותרת

but if she was seized she is permitted. There is, however, another class of woman who is permitted<span class="x" onmousemove="('comment',' To her husband. ');">²⁷</span>

ויש לך אחרת שאע"פ שלא נתפשה מותרת ואיזו זו שקדושיה קדושי טעות שאע"פ שבנה מורכב על כתפה ממאנת והולכת לה

even if she was not seized. And who is that? A woman whose betrothal was a mistaken one,<span class="x" onmousemove="('comment',' If, for instance, a condition was attached to it and the condition remained unfulfilled, or if the marriage was with a minor (in the absence of her father) whose act (even with the consent of her mother) has no validity. In such a case the woman may leave her husband without a letter of divorce and she has the status of a feme sole who had never before been married. ');">²⁸</span>

ונמנו וגמרו

and who, even if her son sits riding on her shoulder, may exercise the right of <i>mi'un</i> and go away.<span class="x" onmousemove="('comment',' Since the marriage had no validity. ');">²⁹</span>

עד מתי הבת ממאנת עד שתביא שתי שערות

Thereupon they took a vote and decided: Up to what age may a girl<span class="x" onmousemove="('comment',' Lit., 'the daughter'. ');">³⁰</span>

פרוש ולא עבוד עובדא

exercise the right of <i>mi'un</i>? Until that at which <font>she grows two hairs</font>. [On hearing this incident] they<span class="x" onmousemove="('comment',' R. Kahana's colleagues. ');">³¹</span>

רבי יצחק ותלמידי דרבי חנינא עבוד עובדא כרבי יהודה ואע"ג דנבעלה

abstained and did not act as they first intended.<span class="x" onmousemove="('comment',' Lit., 'and did not do the deed'. ');">³²</span>

אזל רב שמן בר אבא אמרה קמיה דר' יוחנן אזל רבי יוחנן אמרה קמיה דרבי יהודה נשיאה

R. Isaac and the disciples of R. Hanina gave a practical decision in agreement with R. Judah, though the girl had been subjected to intercourse. R. Shamin b. Abba proceeded to tell it in the presence of R. Johanan; R. Johanan proceeded to tell it in the presence of R. Judah Nesi'ah<span class="x" onmousemove="('comment',' The Prince, Judah II. ');">³³</span>

שדר בלשא ואפקוה

and the latter sent a constable<span class="x" onmousemove="('comment',' Or 'a detachment of police. Lit., 'searcher'. ');">³⁴</span>

אמר רב חסדא אמר מר עוקבא

who took her away.<span class="x" onmousemove="('comment',' From her second husband who had married her in reliance on her mi'un. ');">³⁵</span>

לא שירבה השחור ממש אלא כדי שיהיו שתי שערות שוכבות ונראות כמי שירבה השחור על הלבן

<font>R. Hisda citing Mar Ukba stated: The meaning<span class="x" onmousemove="('comment',' Of R. Judah's ruling on our Mishnah. ');">³⁶</span></font>

רבא אמר

is not that the black must actually predominate but that it shall be such as, when two hairs lie flat, has the appearance<span class="x" onmousemove="('comment',' Owing to the length of the hairs. ');">³⁷</span>

שתי שערות המקיפות משפה לשפה

of the black predominating over the white,<span class="x" onmousemove="('comment',' The skin. ');">³⁸</span>

א"ר חלבו אמר רב הונא

Raba stated: Two hairs that reach from rim to rim.</font>

שתי שערות שאמרו צריך שיהא בעיקרן גומות

R. Helbo citing R. Huna stated: <font>The two hairs of which the Rabbis spoke</font><span class="x" onmousemove="('comment',' V. our Mishnah. ');">³⁹</span>

רב מלכיו אמר רב אדא בר אהבה

must<span class="x" onmousemove="('comment',' If they are to be taken as a mark of puberty. ');">⁴⁰</span>

גומות אע"פ שאין שערות

have follicles at their roots. R. Malkio citing R. Adda b. Ahabah ruled: Follicles suffice even in the absence of hairs. Said R. Hanina the son of R. Ika: The rulings concerning a spit,<span class="x" onmousemove="('comment',' That has been used on a festival for the roasting of meat, may, by an indirect movement, be made to slip into a corner, though direct movement is forbidden (v. Bezah 28b). ');">⁴¹</span>

אמר רב חנינא בריה דרב איקא

bondwomen<span class="x" onmousemove="('comment',' Brought by a woman to her husband at her marriage (v. Keth. 59b). ');">⁴²</span>

שפוד שפחות וגומות רב מלכיו

and follicles<span class="x" onmousemove="('comment',' The law cited here. ');">⁴³</span>

בלורית אפר מקלה וגבינה רב מלכיא

were laid down by R. Malkio, but those concerning a forelock,<span class="x" onmousemove="('comment',' The law that an Israelite who trims the hairs of a heathen must withdraw his hand at a distance of three fingers' breadth on every side of the forelock (v. A.Z. 29a). ');">⁴⁴</span>

רב פפא אמר

wood-ash<span class="x" onmousemove="('comment',' Forbidden to be spread on a wound because it gives it the appearance of an incised imprint (v. Mak. 21a). ');">⁴⁵</span>

מתני' ומתניתא רב מלכיא שמעתתא רב מלכיו וסימנא

and cheese<span class="x" onmousemove="('comment',' If made by a heathen is forbidden to be eaten on account of the lard that he smears over it. ');">⁴⁶</span>

מתניתא מלכתא

were laid down by R. Malkia. R. Papa, however, stated: If the statement was made on a Mishnah or a Baraitha the author is R. Malkia but if on reported traditions<span class="x" onmousemove="('comment',' Shemathatha, those not recorded in a Mishnah or a Baraitha. ');">⁴⁷</span>

מאי בינייהו

the author is R. Malkio. And the mnemonic<span class="x" onmousemove="('comment',' To help one to recollect which of the statements mentioned were made by R. Malkio and R. Malkia respectively. ');">⁴⁸</span>

איכא בינייהו שפחות

is, 'The mathnitha<span class="x" onmousemove="('comment',' Mathnitha, a general term for both Mishnah and Baraitha as opposed to shemathatha (cf. prev. n. but one). ');">⁴⁹</span>

אמר רב אשי אמר לי מר זוטרא קשה בה רבי חנינא מסורא

is queen'.<span class="x" onmousemove="('comment',' Sc. more authoritative than a reported statement. Malkia ([H]) whose name closely resembles [H] (queen) is to be associated with the Mishnah and the Baraitha that are designated 'queen'. ');">⁵⁰</span>

לא לישתמיט תנא ואשמועי' גומות

What is the practical difference between them?<span class="x" onmousemove="('comment',' R. Hanina and R. Papa. ');">⁵¹</span>

אי אשמועינן גומות ה"א

— The practical difference between them is the statement on bondwomen.<span class="x" onmousemove="('comment',' Which is recorded in a Mishnah. According to R. Papa the comment on it must be that of R. Malkia (cf. prev. n. but one) while according to R. Hanina it is one of the rulings attributed to R. Malkio, ');">⁵²</span>

עד שיהו שתי שערות בשתי גומות קמ"ל דאפילו שתי שערות בגומא אחת

R. Ashi stated, Mar Zutra told me that R. Hanina of Sura felt about this the following difficulty: Would not a single Tanna<span class="x" onmousemove="('comment',' If follicles alone, in the absence of hairs, sufficed to establish puberty. ');">⁵³</span>

ומי איכא כה"ג

go out of his way to teach<span class="x" onmousemove="('comment',' Anywhere in the Mishnah. ');">⁵⁴</span>

והכתיב (איוב ט, יז) אשר בשערה ישופני והרבה פצעי חנם ואמר רבא

us the law of the follicles? — If one<span class="x" onmousemove="('comment',' Tanna. ');">⁵⁵</span>

איוב בסערה חירף בסערה השיבוהו

had informed us of the law of the follicles it might have been presumed that [puberty is not established] <font>unless there were two hairs in two follicles respectively,</font> hence we were informed<span class="x" onmousemove="('comment',' By the mention of two hairs only. ');">⁵⁶</span>

בסערה חירף אמר לפניו

that <font>even two hairs in one follicle are sufficient.</font> But is there such a phenomenon?<span class="x" onmousemove="('comment',' Two hairs in one follicle. ');">⁵⁷</span>

רבש"ע שמא רוח סערה עברה לפניך ונתחלפה לך בין איוב לאויב

Is it not in fact written in Scripture, He that would break me with a tempest, and multiply my wounds without cause<span class="x" onmousemove="('comment',' Job IX, 17. ');">⁵⁸</span>

בסערה השיבוהו {איוב לח } ויען ה' את

in connection with which Raba<span class="x" onmousemove="('comment',' Var. lec. Rabbah (cf. B.B. 16a). ');">⁵⁹</span> remarked: Job blasphemed with the mention of tempest and he was answered with a tempest. He 'blasphemed with the mention of tempest', saying to Him, 'Sovereign of the world, perhaps a tempest has passed before Thee, and caused Thee to confuse "Job"60 with "enemy"?'<span class="x" onmousemove="('comment',' [H] (Oyeb). ');">⁶¹</span> 'He was answered with a tempest': Then the Lord answered