Niddah 106

Chapter 106

א והדר חייל בין השמשות דר' יוסי והאי תנא סבר בין השמשות דר' יוסי מישך שייך בדר' יהודה

1 and then begins the twilight of R. Jose,1 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. ');">2 Our Rabbis taught: A woman who observes a bloodstain causes uncleanness to herself3

ב ת"ר הרואה כתם מטמאה עצמה וקדשים למפרע דברי רבי

2 and to consecrated things retrospectively;4 so Rabbi. R. Simeon b. Eleazar ruled: She causes uncleanness5

ג ר"ש בן אלעזר אומר קדשים מטמאה עצמה אינה מטמאה שלא יהא כתמה חמור מראייתה

3 to consecrated things but does not cause uncleanness to herself, since her bloodstain cannot be subject to greater restrictions than her observation.6 But7

ד והא מצינו כתמה חמור מראייתה לענין קדשים

4 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,8

ה אלא תני הכי ר"ש בן אלעזר אומר אף קדשים אינה מטמאה שלא יהא כתמה חמור מראייתה לכל דבר

5 since her bloodstain should in no case be subject to greater restrictions than her observation.6 Our Rabbis taught: If a woman observed first a bloodstain and then9

ו ת"ר ראתה כתם ואחר כך ראתה דם תולה כתמה בראייתה מעת לעת דברי רבי

6 she observed a discharge of blood she may for a period of twenty-four hours ascribe her stain to her observation;10 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. ');">11

ז ר"ש בן אלעזר אומר יומו א"ר נראין דבריו מדברי שהוא מתקנה ואני מעוותה

7 Said Rabbi: His view seems more acceptable than mine, since he improves12 her position while I make it worse. 'He improves it'! Does he not in fact13 make it worse? — Rabina replied: Reverse the statement,14 R. Nahman said: You need not really reverse it, [the meaning being:] Since he improves her position in regard to the laws of zibah while I make her position worse as regards the laws of zibah.<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.). ');">15

ח מתקנה עוותי מעוית לה אמר רבינא איפוך

8 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, ');">16 necessitate an interval of cleanness17 or not? The other remained silent, answering him nothing at all. Once he18 found him19

ט רב נחמן אמר לעולם לא תיפוך שהוא מתקן הלכותיה לידי זיבה

9 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.). ');">20 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. ');">21

י ואני מעוות הלכותיה לידי זיבה

יא בעי מיניה ר' זירא מר' אסי כתמים צריכין הפסק טהרה או לא אשתיק ולא א"ל ולא מידי

11 'Thus it follows', he18 said to him,19 'that22

יב זימנין אשכחיה דיתיב וקאמר תולה כתמה בראייתה מעת לעת דברי רבי

12 stains necessitate an interval of cleanness'. 'Yes', the other19 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 tradition23

יג אמר ר"ל והוא שבדקה ורבי יוחנן אמר אע"פ שלא בדקה

13 in the rapidity of your reviewing?'24 — 'Yes', the other replied, 'in the rapidity of my reviewing I recalled it'. MISHNAH. IF A WOMAN OBSERVED A DISCHARGE OF BLOOD ON THE ELEVENTH DAY25

יד א"ל מכלל דכתמים צריכין הפסקת טהרה א"ל אין והא זימנין סגיאין בעא מינך ולא אמרת ולא מידי דלמא אגב שיטפך אתיא לך א"ל אין אגב שיטפאי אתיא לי

14 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. ');">26 AT THE BEGINNING OF A MENSTRUATION PERIOD AND AT THE END OF A MENSTRUATION PERIOD,27 AT THE BEGINNING OF A ZIBAH PERIOD AND AT THE END OF A ZIBAH PERIOD,27 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. ');">28 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. ');">29 [THE DISCHARGE HAVING BEEN OBSERVED] AT TWILIGHT IN ALL THESE CASES,30 BEHOLD WOMEN IN SUCH CIRCUMSTANCES31

טו <big>מתני׳</big> הרואה יום י"א בין השמשות תחלת נדה וסוף נדה תחלת זיבה וסוף זיבה

15 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. ');">32

טז יום ארבעים לזכר ויום שמונים לנקבה בין השמשות לכולן הרי אלו טועות

יז א"ר יהושע עד שאתם מתקנים את השוטות באו ותקנו את הפקחות

17 SAID R. JOSHUA: BEFORE YOU MAKE PROVISION FOR THE FOOLISH WOMEN33 COME AND MAKE PROVISION FOR THE WISE ONES.34

יח <big>גמ׳</big> תחלת נדה וסוף נדה תחלת נדה וסוף זיבה היא

18 GEMARA. AT THE BEGINNING OF A MENSTRUATION PERIOD AND AT THE END OF A MENSTRUATION PERIOD! Is it35 not rather the beginning of a menstruation period and the end of a zibah 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. ');">36

יט אמר רב חסדא הכי קאמר הרואה יום י"א בין השמשות תחילת נדה וסוף זיבה

19 — 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 ZIBAH PERIOD, or on the seventh day of her menstruation when it is THE END OF A MENSTRUATION PERIOD AND THE BEGINNING OF A ZIBAH PERIOD. SAID R. JOSHUA: BEFORE YOU MAKE PROVISION FOR THE FOOLISH WOMEN etc. But are these

כ ובשביעי לנדתה סוף נדה ותחלת זיבה

כא א"ר יהושע עד שאתם מתקנין את השוטות כו' הני

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