Niddah 125

Chapter 125

א אם הקפיד עליו אין אי לא לא
1 it is unclean only if the owner minds the absorption, but not otherwise.<span class="x" onmousemove="('comment',' Lit., 'yes; if not, not'. The inference from the Mishnah cited by Resh Lakish, from which it follows that 'if it can emerge it is unclean even though it had not yet emerged', applies to a case where the owner minded the absorption. ');"><sup>1</sup></span>
ב איזהו רוק תפל תנא כל שלא טעם כלום מבערב סבר רב פפא קמיה דרבא למימר כמאן דאמר לא טעם מידי באורתא אמר ליה רבא מי קתני בערב מבערב קתני לאפוקי היכא דקדים ואכיל
2 WHAT IS MEANT BY 'TASTELESS SPITTLE'. One taught:<span class="x" onmousemove="('comment',' In explanation of TASTELESS SPITTLE. ');"><sup>2</sup></span> That of a man who tasted nothing since the previous evening. R. Papa intended to explain before Raba [that this bears the same meaning] as when one says that he had tasted nothing in the evening.<span class="x" onmousemove="('comment',' Sc. had nothing to eat since sunset of the previous day. ');"><sup>3</sup></span> But Raba<span class="x" onmousemove="('comment',' MS.M., Rabina. ');"><sup>4</sup></span> pointed out to him: Does it say 'in the evening'?<span class="x" onmousemove="('comment',' Sc. had nothing to eat since sunset of the previous day. ');"><sup>3</sup></span> It only says, 'Since the previous evening',<span class="x" onmousemove="('comment',' Sc. a part of the night. ');"><sup>5</sup></span> thus excluding only the case of one who got up early<span class="x" onmousemove="('comment',' Before day-break. ');"><sup>6</sup></span> and ate.<span class="x" onmousemove="('comment',' Since the food sweetens the spittle and causes it to lose its strength. The food, however, that one eats in the early evening before going to bed has no such weakening effect. ');"><sup>7</sup></span>
ג אמר רבה בר בר חנה אמר רבי יוחנן איזהו רוק תפל כל שעבר עליו חצות לילה ובשינה למימרא דבשינה תליא מילתא והתנן ישן כל היום אין זה רוק תפל ניעור כל הלילה הרי זה רוק תפל התם במתנמנם
3 Rabbah b. Bar Hana citing R. Johanan stated: What is meant by tasteless spittle? [That of a person] who spent half a night in sleep.<span class="x" onmousemove="('comment',' Lit., over whom half a night has passed, and in sleep'. ');"><sup>8</sup></span> This then implies that the quality of spittle<span class="x" onmousemove="('comment',' Lit., 'thing'. ');"><sup>9</sup></span> depends on sleep. But have we not learnt:<span class="x" onmousemove="('comment',' Emden reads, 'was it not taught'. ');"><sup>10</sup></span> If a man slept all day his is no tasteless spittle and if he was awake all night it is tasteless spittle?<span class="x" onmousemove="('comment',' Which shows that it is the night and not sleep that is the determining factor. ');"><sup>11</sup></span> — There<span class="x" onmousemove="('comment',' The statement, 'If he was awake etc.' ');"><sup>12</sup></span> it is a case, where one was in a state of drowsiness.<span class="x" onmousemove="('comment',' Not fully awake. Two conditions are necessary for spittle to be tasteless: Sleep or dozing and night. Sleep in the day-time (after one has had some food which sweetens the spittle) or night without sleep (when the effect of the food has not passed) is not enough. ');"><sup>13</sup></span>
ד היכי דמי מתנמנם אמר רב אשי נים ולא נים תיר ולא תיר דקרו ליה ועני ולא ידע לאהדורי סברא וכי מדכרו ליה מדכר
4 What state of drowsiness is hereby to be understood? — R. Ashi replied: Where a man is half asleep and half awake;<span class="x" onmousemove="('comment',' Lit., 'asleep and not asleep, awake and not awake'. ');"><sup>14</sup></span> when addressed he answers but is unable to give any rational reply, and when he is reminded of any thing he can recall it. One taught: If a man rose up early in the morning and studied his lesson, his is no tasteless spittle.<span class="x" onmousemove="('comment',' Speech also takes away its edge ');"><sup>15</sup></span>
ה תנא השכים ושנה פרקו אין זה רוק תפל ועד כמה אמר רב יהודה בר שילא אמר רב אשי אמר רבי אלעזר כל שיצא רוב דבורו של שלש שעות
5 But for how long?<span class="x" onmousemove="('comment',' Must his study have extended. Lit., 'and unto how much?' ');"><sup>16</sup></span> — R. Judah b. Shila citing R. Ashi who had it from R. Eleazar replied: For a period during 'which<span class="x" onmousemove="('comment',' Lit., 'all'. ');"><sup>17</sup></span> can be uttered the greater part of one's usual talk in the course of three hours. THE LIQUID OF CRUSHED BEANS? — PASTE MADE OF CRUSHED BEANS etc. May it be suggested that this<span class="x" onmousemove="('comment',' The ruling in our Mishnah that the beans must be crushed into a paste that is presumably mixed with spittle. ');"><sup>18</sup></span> provides support for Resh Lakish; for Resh Lakish said: There must be tasteless spittle with each of the substances? — It is possible that the heat of one's mouth suffices.<span class="x" onmousemove="('comment',' To make the paste. Lit., 'avails'. ');"><sup>19</sup></span>
ו מי גריסין לעיסת גריסין של פול וכו' לימא מסייע ליה לריש לקיש דאמר ר"ל רוק תפל צריך שיהא עם כל אחד ואחד דלמא הבלא דפומא מעלי
6 Our Mishnah<span class="x" onmousemove="('comment',' In its definition of the liquid of crushed beans. ');"><sup>20</sup></span> is not in agreement with R. Judah. For it was taught: R. Judah explained,<span class="x" onmousemove="('comment',' Cf. prev. n. ');"><sup>21</sup></span> Boiling liquid of crushed beans before ['ober] salt is put into it.<span class="x" onmousemove="('comment',' Since salt would weaken it. ');"><sup>22</sup></span> What is the proof that the expression<span class="x" onmousemove="('comment',' Lit., 'that'. ');"><sup>23</sup></span>
ז מתניתין דלא כרבי יהודה דתניא ר' יהודה אומר מי גריסין רותח ועובר שיתן לתוכו מלח
7 'ober' means 'before'? — R. Nahman b. Isaac replied: Since Scripture says, Then Ahimaaz ran by way of the plain, and overran [wa-ya'abor]<span class="x" onmousemove="('comment',' Of the same root as 'ober'. ');"><sup>24</sup></span> the Cushite.<span class="x" onmousemove="('comment',' II Sam. XVIII, 23. ');"><sup>25</sup></span>
ח מאי משמע דהאי עובר לישנא דאקדומי הוא אמר ר"נ בר יצחק דאמר קרא (שמואל ב יח, כג) וירץ אחימעץ דרך הככר ויעבור את הכושי אביי אמר מהכא (בראשית לג, ג) והוא עבר לפניהם ואיבעית אימא מהכא {מיכה ג } ויעבור מלכם לפניהם וה' בראשם
8 Abaye replied, The proof comes from here: And he himself passed over ['abar]<span class="x" onmousemove="('comment',' Of the same root as 'ober'. ');"><sup>24</sup></span> before them.<span class="x" onmousemove="('comment',' Gen. XXXIII, 3. ');"><sup>26</sup></span> And if you prefer I might reply that the proof comes from here: And their king is passed on [wa-ya'abor]<span class="x" onmousemove="('comment',' Of the same root as 'ober'. ');"><sup>24</sup></span> before them, and the Lord before them.<span class="x" onmousemove="('comment',' Micah II, 13. ');"><sup>27</sup></span> URINE? THIS REFERS TO SUCH AS HAS FERMENTED. One taught: What must be the duration of<span class="x" onmousemove="('comment',' Lit., 'how long'. ');"><sup>28</sup></span> their fermentation? Three days. R. Johanan observed, All the standards of the Sages in respect of bloodstains need additional standards to define them:<span class="x" onmousemove="('comment',' Lit., 'a standard to their standard'. ');"><sup>29</sup></span> [Is the urine that] of a child or of an old man,<span class="x" onmousemove="('comment',' This is stronger and more effective. ');"><sup>30</sup></span>
ט מי רגלים שהחמיצו תנא כמה חימוצן שלשה ימים
9 of a man or of a woman,<span class="x" onmousemove="('comment',' This is stronger and more effective. ');"><sup>30</sup></span> covered<span class="x" onmousemove="('comment',' This is stronger and more effective. ');"><sup>30</sup></span> or uncovered, of the summer season<span class="x" onmousemove="('comment',' This is stronger and more effective. ');"><sup>30</sup></span> or of the winter season?
י א"ר יוחנן כל שיעורי חכמים בכתמים צריך שיעור לשיעורן דילד או דזקן דאיש או דאשה מכוסים או מגולים בימות החמה או בימות הגשמים
10 ONE MUST SCOUR THE STAIN THREE TIMES. R. Jeremiah enquired: Does the forward and backward movement<span class="x" onmousemove="('comment',' Lit., 'carrying out and bringing in' of the hand in the process of scouring. ');"><sup>31</sup></span> count as one or is it possible that it counts as two? Now what is the decision? — This stands undecided.<span class="x" onmousemove="('comment',' Teku; v. Glos. ');"><sup>32</sup></span> IF THEY WERE NOT APPLIED IN THE PRESCRIBED ORDER. Our Rabbis taught: If the latter<span class="x" onmousemove="('comment',' The last four of the seven substances enumerated in our Mishnah. ');"><sup>33</sup></span> were applied before the former,<span class="x" onmousemove="('comment',' The first three. ');"><sup>34</sup></span> one Baraitha teaches, 'The latter<span class="x" onmousemove="('comment',' Sc. those applied last (first mentioned in our Mishnah). ');"><sup>35</sup></span> are counted<span class="x" onmousemove="('comment',' Lit., 'went up for him'. ');"><sup>36</sup></span>
יא וצריך לכסכס שלש פעמים בעי רבי ירמיה אמטויי ואתויי חד או דלמא אמטויי ואתויי תרתי מאי תיקו
11 and the former<span class="x" onmousemove="('comment',' Sc. the substances (last mentioned in our Mishnah) that were applied first. ');"><sup>37</sup></span> are not counted,'<span class="x" onmousemove="('comment',' So that, if the four substances last mentioned in our Mishnah are subsequently applied again, the prescribed order of application is duly complied with. ');"><sup>38</sup></span> while another [Baraitha] teaches, 'The former are counted and the latter are not counted'!<span class="x" onmousemove="('comment',' Now how are the two apparently contradictory rulings to be reconciled? ');"><sup>39</sup></span> — Abaye replied: According to both statements the latter<span class="x" onmousemove="('comment',' Sc. those applied last (first mentioned in our Mishnah). ');"><sup>35</sup></span>
יב העבירן שלא כסדרן ת"ר הקדים שניים לראשונים תני חדא שניים עלו לו ראשונים לא עלו לו ותניא אידך ראשונים עלו לו שניים לא עלו לו
12 are counted, and the former<span class="x" onmousemove="('comment',' V. p. 442, n. 16. ');"><sup>40</sup></span> are not; but 'former'<span class="x" onmousemove="('comment',' In the second Baraitha. ');"><sup>41</sup></span> refers to those that are<span class="x" onmousemove="('comment',' Lit., 'and what'. ');"><sup>42</sup></span> first in the prescribed order<span class="x" onmousemove="('comment',' In our Mishnah. ');"><sup>43</sup></span> though second in the process of application. <b><i>MISHNAH</i></b>. FOR EVERY WOMAN THAT HAS A SETTLED PERIOD IT SUFFICES [TO RECKON HER PERIOD OF UNCLEANNESS FROM] HER SET TIME. AND THESE ARE THE SYMPTOMS OF SETTLED PERIODS: [IF THE WOMAN]<span class="x" onmousemove="('comment',' Before experiencing a menstrual discharge. ');"><sup>44</sup></span> YAWNS, SNEEZES, FEELS PAIN AT THE TOP OF<span class="x" onmousemove="('comment',' Lit., mouth'. ');"><sup>45</sup></span>
יג אמר אביי אידי ואידי שניים עלו לו ולא ראשונים ומאי ראשונים ראשונים לכסדרן ושניים להעברתן
13 HER STOMACH OR THE BOTTOM OF HER BOWELS, DISCHARGES,<span class="x" onmousemove="('comment',' This is discussed in the Gemara. ');"><sup>46</sup></span> OR IS SEIZED BY A KIND OF SHIVERING, OR ANY OTHER SIMILAR SYMPTOMS.<span class="x" onmousemove="('comment',' This is discussed in the Gemara. ');"><sup>46</sup></span> ANY WOMAN WHO ESTABLISHED FOR HERSELF [ONE OF THE SYMPTOMS]<span class="x" onmousemove="('comment',' Before experiencing a menstrual discharge. ');"><sup>44</sup></span>
יד <big><strong>מתני׳</strong></big> כל אשה שיש לה וסת דיה שעתה ואלו הן הוסתות מפהקת ומעטשת וחוששת בפי כריסה ובשפולי מעיה ושופעת וכמין צמרמורות אוחזין אותה וכן כיוצא בהן וכל שקבעה לה שלשה פעמים הרי זה וסת
14 THREE TIMES MAY BE DEEMED TO HAVE<span class="x" onmousemove="('comment',' Lit., 'behold this'. ');"><sup>47</sup></span> A SETTLED PERIOD. <b><i>GEMARA</i></b>. Have we not learnt once before, 'For any woman who has a settled period it suffices [to reckon her period of uncleanness from] her set time'?<span class="x" onmousemove="('comment',' Mishnah supra 2a. ');"><sup>48</sup></span> — There the reference is to settled periods [that are determined by the number] of days<span class="x" onmousemove="('comment',' Every fifth or tenth day of the month, for instance. ');"><sup>49</sup></span>
טו <big><strong>גמ׳</strong></big> תנינא חדא זימנא כל אשה שיש לה וסת דיה שעתה התם בוסתות דיומי הכא בוסתות דגופא
15 while here the reference is to settled periods [that are determined by conditions] of the body; as it was actually taught, 'The following are the symptoms of settled periods: If a woman yawns, sneezes, feels pain at the top of her stomach or the bottom of her bowels or discharges'. 'Discharges'! Is she not then<span class="x" onmousemove="('comment',' Since every menstrual discharge is preceded by another discharge. ');"><sup>50</sup></span> constantly discharging?<span class="x" onmousemove="('comment',' And since no symptom precedes the first discharge, which is presumably also an unclean one, how could a settled period ever be established? ');"><sup>51</sup></span> — 'Ulla son of R. Elai replied:
טז כדקתני אלו הן וסתות היתה מפהקת מעטשת וחוששת בפי כריסה ובשפולי מעיה ושופעת
16 
יז שופעת הא שפעה ואזלא אמר עולא בריה דרב עלאי
17 
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