Niddah 106
והאי תנא סבר
while the second Tanna holds that the twilight of R. Jose is absorbed in that of R. Judah.<span class="x" onmousemove="('comment',' And since in his opinion the examination must extend over all the twilight of the latter it obviously covers also the twilight of the former, so that the examination took place in both twilights. ');"><sup>2</sup></span>
בין השמשות דר' יוסי מישך שייך בדר' יהודה
Our Rabbis taught: A woman who observes a bloodstain causes uncleanness to herself<span class="x" onmousemove="('comment',' Sc. if she was in the process of counting her clean days she must start anew (Tosaf.). ');"><sup>3</sup></span>
ר"ש בן אלעזר אומר
to consecrated things but does not cause uncleanness to herself, since her bloodstain cannot be subject to greater restrictions than her observation.<span class="x" onmousemove="('comment',' In the latter case the uncleanness is retrospective for twenty-four hours only, while in the former it would go back to the time the article had been washed. ');"><sup>6</sup></span>
והא מצינו כתמה חמור מראייתה לענין קדשים
do we not find that her bloodstain is subject to greater restrictions in regard to consecrated things? — Read rather thus: R. Simeon b. Eleazar ruled, Even to consecrated things she conveys no uncleanness,<span class="x" onmousemove="('comment',' Retrospectively. ');"><sup>8</sup></span>
אלא תני הכי
since her bloodstain should in no case be subject to greater restrictions than her observation.<span class="x" onmousemove="('comment',' In the latter case the uncleanness is retrospective for twenty-four hours only, while in the former it would go back to the time the article had been washed. ');"><sup>6</sup></span>
ת"ר
she observed a discharge of blood she may for a period of twenty-four hours ascribe her stain to her observation;<span class="x" onmousemove="('comment',' Sc. her uncleanness does not extend retrospectively to the time the article had been washed but begins at the time the stain was found. ');"><sup>10</sup></span>
ראתה כתם ואחר כך ראתה דם תולה כתמה בראייתה מעת לעת דברי רבי
so Rabbi. R. Simeon b. Eleazar ruled: Only during the same day.<span class="x" onmousemove="('comment',' Sc. only where the stain was observed on the same day as the discharge of the blood may the former be ascribed to the latter (cf. prev. n.); but if the stain was discovered in the daytime while the blood was not observed until after sunset, though this took place within twenty-four hours, the former cannot be ascribed to the latter. ');"><sup>11</sup></span>
נראין דבריו מדברי שהוא מתקנה ואני מעוותה
R. Nahman said: You need not really reverse it, [the meaning being:] Since he improves her position in regard to the laws of <i>zibah</i> while I make her position worse as regards the laws of <i>zibah</i>.<span class="x" onmousemove="('comment',' According to Rabbi who for a period of twenty-four hours ascribes the stain to the observation of the blood the woman is deemed to have been unclean on the day of her observation as well as on the previous day. If, therefore, she were to observe some blood on the next day following she would be regarded as a confirmed zabah, while according to R. Simeon who ascribes a stain to blood observed during the same day only the woman would be deemed unclean on one day only and could not become a confirmed zabah unless blood was observed on the two following days also (R. Han.). ');"><sup>15</sup></span>
מתקנה
R. Zera enquired of R. Assi: Do stains<span class="x" onmousemove="('comment',' According to Rabbi who attributes a stain to an observation of blood if the latter took place within twenty-four hours, and does not regard the woman's uncleanness as having begun at the time the article (on which the stain was found) had been washed, ');"><sup>16</sup></span>
רב נחמן אמר
as he was sitting at his studies and discoursing as follows: 'She may for twenty-four hours ascribe her stain to her observation. This is the ruling of Rabbi. In connection with this Resh Lakish explained that it applied only where she has examined herself,<span class="x" onmousemove="('comment',' Near the time of discovering the stain, within twenty-four hours; but if twenty-four hours have passed between the examination and the discovery of the stain the woman is deemed unclean retrospectively from the time of the examination (Tosaf.). ');"><sup>20</sup></span>
לעולם לא תיפוך שהוא מתקן הלכותיה לידי זיבה ואני מעוות הלכותיה לידי זיבה
while R. Johanan explained: Even though she did not examine herself'.<span class="x" onmousemove="('comment',' Sc. near the examination between which and the discovery of the stain an interval of twenty-four hours had been allowed to pass. Despite this interval the woman's uncleanness is not retrospective since less than twenty-four hours have passed between the time the article had been washed and the discovery on it of the stain. As the uncleanness in such a case is not retrospective to the time of the washing of the article, it is equally not retrospective over the twenty-four hours' period (Tosaf.). Cf. Tosaf. Asheri. ');"><sup>21</sup></span>
תולה כתמה בראייתה מעת לעת דברי רבי
replied. 'But did I not ask you this question many a time and you gave me no answer at all? It is likely that you recalled the tradition<span class="x" onmousemove="('comment',' Lit., 'it came to thee'. ');"><sup>23</sup></span>
אע"פ שלא בדקה
<b><i>MISHNAH</i></b>. IF A WOMAN OBSERVED A DISCHARGE OF BLOOD ON THE ELEVENTH DAY<span class="x" onmousemove="('comment',' After the termination of a menstruation period. Any issue of blood within the eleven days is deemed to be zibah. ');"><sup>25</sup></span>
א"ל
AT TWILIGHT,<span class="x" onmousemove="('comment',' A time which is neither certain day nor certain night, so that it is doubtful whether the issue was one of zibah or one of menstruation. If the time were certain day the issue (cf. prev. n.) would be zibah and if it were certain night (when a new menstruation period commences) it would be menstrual. ');"><sup>26</sup></span>
אין
ON THE FORTIETH DAY AFTER THE BIRTH OF A MALE<span class="x" onmousemove="('comment',' All discharges of blood from the eighth to the fortieth day after the birth of a male is regarded as clean and after that begins the menstruation period of seven days followed by the zibah one of eleven days. ');"><sup>28</sup></span>
והא זימנין סגיאין בעא מינך ולא אמרת ולא מידי דלמא אגב שיטפך אתיא לך
OR ON THE EIGHTIETH DAY AFTER THE BIRTH OF A FEMALE,<span class="x" onmousemove="('comment',' From the fifteenth to the eightieth day after the birth of a female all discharges of blood are clean and after the eightieth day the menstruation period followed by that of zibah (cf. prev. n.) begins. ');"><sup>29</sup></span>
<big><strong>מתני׳</strong></big> הרואה יום י"א בין השמשות תחלת נדה וסוף נדה תחלת זיבה וסוף זיבה יום ארבעים לזכר ויום שמונים לנקבה בין השמשות לכולן הרי אלו טועות
ARE IN A STATE OF PERPLEXITY.<span class="x" onmousemove="('comment',' Lit., 'erring', as regards the counting of the clean and unclean days prescribed in the various cases mentioned; because they are unable to determine on which of the 'two days involved they had observed the discharge. ');"><sup>32</sup></span>
עד שאתם מתקנים את השוטות באו ותקנו את הפקחות
COME AND MAKE PROVISION FOR THE WISE ONES.<span class="x" onmousemove="('comment',' Women who observed their discharges in the day or the night when no doubt arises. This is further explained in a Baraitha cited infra. ');"><sup>34</sup></span>
<big><strong>גמ׳</strong></big> תחלת נדה וסוף נדה
<b><i>GEMARA</i></b>. AT THE BEGINNING OF A MENSTRUATION PERIOD AND AT THE END OF A MENSTRUATION PERIOD! Is it<span class="x" onmousemove="('comment',' The twilight of THE ELEVENTH DAY. ');"><sup>35</sup></span>
תחלת נדה וסוף זיבה היא
not rather the beginning of a menstruation period and the end of a <i>zibah</i> period?<span class="x" onmousemove="('comment',' Since the zibah period which began after the seventh day of the menstruation period terminated at the conclusion of the eleventh day when a second menstruation period begins. ');"><sup>36</sup></span>
אמר רב חסדא הכי קאמר
— R. Hisda replied: It is this that was meant: IF A WOMAN OBSERVED A DISCHARGE OF BLOOD ON THE ELEVENTH DAY AT TWILIGHT a time which is THE BEGINNING OF A MENSTRUATION PERIOD AND THE END OF A <i>ZIBAH</i> PERIOD, or on the seventh day of her menstruation when it is THE END OF A MENSTRUATION PERIOD AND THE BEGINNING OF A <i>ZIBAH</i> PERIOD.