Niddah 123

Chapter 123

א קמוניא ואשלג
1 CIMOLIAN EARTH, AND LION'S LEAF. IF ONE IMMERSED IT<span class="x" onmousemove="('comment',' The garment with the suspicious stain. ');"><sup>1</sup></span>
ב הטבילו ועשה על גביו טהרות העביר עליו שבעה סמנין ולא עבר הרי זה צבע הטהרות טהורות ואינו צריך להטביל עבר או שדיהה הרי זה כתם והטהרות טמאות וצריך להטביל
2 AND, HAVING HANDLED CLEAN THINGS ON IT, APPLIED TO IT THE SEVEN SUBSTANCES AND THE STAIN DID NOT FADE AWAY IT MUST BE A DYE; AND THE CLEAN THINGS REMAIN CLEAN AND THERE IS NO NEED TO IMMERSE IT<span class="x" onmousemove="('comment',' The garment with the suspicious stain. ');"><sup>2</sup></span>
ג איזהו רוק תפל כל שלא טעם כלום מי גריסין לעיסת גריסין של פול חלוקת נפש מי רגלים שהחמיצו
3 AGAIN. IF THE STAIN FADED AWAY OR GREW FAINTER,<span class="x" onmousemove="('comment',' As a result of the application of the seven substances. ');"><sup>3</sup></span> IT MUST BE A BLOODSTAIN AND THE CLEAN THINGS ARE UNCLEAN AND IT IS NECESSARY<span class="x" onmousemove="('comment',' Now that the stain had disappeared. ');"><sup>4</sup></span> TO PERFORM IMMERSION AGAIN.<span class="x" onmousemove="('comment',' The first immersion when the stain was still on the garment being of no avail. ');"><sup>5</sup></span>
ד וצריך לכסכס שלש פעמים לכל אחד ואחד העבירן שלא כסדרן או שהעביר שבעה סמנין כאחת לא עשה ולא כלום
4 WHAT IS MEANT BY TASTELESS SPITTLE'? THAT OF A MAN WHO ON THAT DAY<span class="x" onmousemove="('comment',' Lit., 'all who'. This is discussed in the Gemara infra. ');"><sup>6</sup></span> TASTED NOTHING. THE LIQUID OF CRUSHED BEANS'? PASTE MADE OF CRUSHED BEANS THAT WERE NATURALLY<span class="x" onmousemove="('comment',' Sc. not by human hands. ');"><sup>7</sup></span>
ה <big><strong>גמ׳</strong></big> תנא נתר אלכסנדרית ולא נתר אנטפטרית
5 PEELED OFF. URINE'? THIS REFERS TO SUCH AS HAS FERMENTED. ONE MUST SCOUR THE STAIN THREE TIMES WITH EACH OF THE SUBSTANCES. IF THEY WERE NOT APPLIED IN THE PRESCRIBED ORDER, OR IF THE SEVEN SUBSTANCES WERE APPLIED SIMULTANEOUSLY, NOTHING USEFUL HAS THEREBY BEEN DONE.<span class="x" onmousemove="('comment',' Lit., 'he did not do anything'. ');"><sup>8</sup></span> <b><i>GEMARA</i></b>. One taught:<span class="x" onmousemove="('comment',' With reference to NATRON in our Mishnah. ');"><sup>9</sup></span>
ו בורית אמר רב יהודה זה אהלא והתניא הבורית והאהל אלא מאי בורית כבריתא
6 The Alexandrian natron and not the Antipatrian one. BORITH.<span class="x" onmousemove="('comment',' Rendered supra LYE. ');"><sup>10</sup></span> Rab Judah stated: This means ahala.<span class="x" onmousemove="('comment',' An alcalic plant used as soap. ');"><sup>11</sup></span> But was it not taught: The borith and the ahal?<span class="x" onmousemove="('comment',' Ahal and ahala being the same, how could Rab Judah maintain that ahala is synonymous with borith seeing that the latter is placed in juxtaposition with ahal? ');"><sup>12</sup></span> — The fact is that borith means sulphur. An incongruity was pointed out: They<span class="x" onmousemove="('comment',' The Rabbis. ');"><sup>13</sup></span> added to them<span class="x" onmousemove="('comment',' The fruits that are subject to the restrictions of the Sabbatical year. ');"><sup>14</sup></span>
ז ורמינהי הוסיפו עליהן הלביצין והלעונין הבורית והאהל ואי בורית כבריתא מי אית ליה שביעית והתנן זה הכלל כל שיש לו עיקר יש לו שביעית וכל שאין לו עיקר אין לו שביעית אלא מאי בורית אהלא והתניא הבורית והאהל תרי גווני אהלא
7 the bulb of ornithogalum<span class="x" onmousemove="('comment',' Or 'Bethlehem-star'. ');"><sup>15</sup></span> and garden-orache,<span class="x" onmousemove="('comment',' Or 'orach'. ');"><sup>16</sup></span> the borith and the ahal. Now if 'borith' means sulphur [the objection would arise:] Is it subject to the restrictions of the Sabbatical year, seeing that it was taught:<span class="x" onmousemove="('comment',' V. marg. gl. Cur. edd., 'We learnt'. ');"><sup>17</sup></span> This is the general rule, Whatsoever has a root<span class="x" onmousemove="('comment',' By means of which it draws its nourishment from the ground. ');"><sup>18</sup></span> is subject to the restrictions of the Sabbatical year and whatsoever has no root is not subject to the restrictions of the Sabbatical year? — What then do you suggest: That borith means ahala? But was it not taught: 'The borith and the ahal'?<span class="x" onmousemove="('comment',' V. p. 436, n. 11. ');"><sup>19</sup></span> — There are two kinds of ahala. KIMONIA.<span class="x" onmousemove="('comment',' Rendered supra CIMOLIAN EARTH. ');"><sup>20</sup></span> Rab Judah explained: Shelof-doz.<span class="x" onmousemove="('comment',' Lit., 'pull out, stick in', the popular name for Cimolian earth. ');"><sup>21</sup></span> And eshlag.<span class="x" onmousemove="('comment',' Rendered LION'S LEAF supra. ');"><sup>22</sup></span>
ח קמוניא אמר רב יהודה שלוף דוץ ואשלג אמר שמואל שאלתינהו לנחותי ימא ואמרו אשלגא שמיה ומשתכח ביני נקבי מרגניתא ומפקי לה ברמצא דפרזלא
8 Samuel stated: I enquired of the seamen and they told me that its name was eshlaga, that it was to be found between the cracks of pearls and that it was extracted with an iron nail. IF ONE IMMERSED IT AND, HAVING HANDLED etc. Our Rabbis taught: If one applied to it<span class="x" onmousemove="('comment',' A stain on a woman's garment. ');"><sup>23</sup></span> the seven substances<span class="x" onmousemove="('comment',' Enumerated in our Mishnah. ');"><sup>24</sup></span> and it did not fade away and then applied to it soap and it disappeared, one's clean things are unclean.<span class="x" onmousemove="('comment',' Because the disappearance of the stain under the application is evidence that it was one of blood. ');"><sup>25</sup></span> But does not soap remove dye also?<span class="x" onmousemove="('comment',' It does. What proof then is there that the stain was not one of dye? ');"><sup>26</sup></span> — Rather read: If one applied to it<span class="x" onmousemove="('comment',' A stain on a woman's garment. ');"><sup>23</sup></span> six of the substances and it did not fade away and when soap had been applied it disappeared, his clean things are unclean, since it is possible that if one had first applied to it the seventh substance it might also have disappeared.<span class="x" onmousemove="('comment',' And any stain that disappears under an application of the seven substances can only be a bloodstain. ');"><sup>27</sup></span>
ט הטבילו ועשה [כו'] תנו רבנן העביר עליו שבעה סמנין ולא עבר צפון ועבר טהרותיו טמאות
9 Another [Baraitha] taught: If one applied to it<span class="x" onmousemove="('comment',' A stain on a woman's garment. ');"><sup>23</sup></span> the seven substances and it did not fade away but when one applied them a second time it disappeared, one's clean things remain clean.<span class="x" onmousemove="('comment',' Since the stain must be one of dye. Had it been a bloodstain it would have disappeared after the first application. ');"><sup>28</sup></span> R. Zera stated: This<span class="x" onmousemove="('comment',' That 'the clean things remain clean'. ');"><sup>29</sup></span> was taught only in regard to clean things that were handled between the first and the second wash;<span class="x" onmousemove="('comment',' That 'the clean things remain clean'. ');"><sup>29</sup></span>
י צפון צבע נמי מעבר אלא העביר עליו ששה סמנין ולא עבר העביר עליו צפון ועבר טהרותיו טמאות שאם העביר שביעי מתחילה שמא עבר
10 but the clean things that were handled after the second wash<span class="x" onmousemove="('comment',' Sc. the application of the substances. ');"><sup>30</sup></span> are unclean, since the person was particular about it<span class="x" onmousemove="('comment',' The stain; as is evidenced by his second attempt to remove it. ');"><sup>31</sup></span> and it had disappeared.<span class="x" onmousemove="('comment',' As a result of the second application, which brings it within the category of bloodstains that disappear under the application of the seven substances. ');"><sup>32</sup></span>
יא תניא אידך העביר עליו שבעה סמנין ולא עבר שנאן ועבר טהרותיו טהורות
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יב א"ר זירא לא שנו אלא הטהרות שנעשו בין תכבוסת ראשונה לשניה אבל טהרות שנעשו אחר תכבוסת שניה טהרותיו טמאות שהרי הקפיד עליו ועבר
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