Niddah 128
ונאסר יום עשרים מפני שאורח בזמנו בא
and the twentieth<span class="x" onmousemove="('comment',' The established settled period which was changed to the thirtieth no more than twice. (The absence of a discharge on the twentieth in the month in which there was none on the thirtieth is not counted as a deviation from the established habit since there was no discharge whatever in that month.) ');"><sup>1</sup></span>
כל גפן יש בה יין ושאין בה יין ה"ז דורקטי
WHILE ANOTHER HAS BLACK WINE, ONE VINE MAY YIELD MUCH WINE WHILE ANOTHER YIELDS LITTLE.<span class="x" onmousemove="('comment',' Similarly with the blood of virginity. It may be red or black, much or little. ');"><sup>4</sup></span>
תני רבי חייא
AND ONE THAT YIELDS NO WINE IS BUT A DORKETAI.<span class="x" onmousemove="('comment',' Cf. [G] a grape that yields no wine and is used for eating only. Aliter: Dorketai = dor katu'a. This is explained presently. ');"><sup>7</sup></span>
כל הלילה כולה:
THE FIRST NIGHT, AND BETH HILLEL RULED: FOUR NIGHTS, UNTIL THE EXIT OF THE SABBATH.<span class="x" onmousemove="('comment',' Saturday night. A virgin's marriage takes place usually on a Wednesday, v. Keth. 2a. ');"><sup>15</sup></span>
עד שתחיה המכה
Even if she already observed a discharge.<span class="x" onmousemove="('comment',' Before marriage, when she was still in her father's house. Even in such a case, since the age of menstruation had not yet arrived, Beth Hillel allow intercourse UNTIL THE WOUND IS HEALED. ');"><sup>20</sup></span>
אמר רב יהודה אמר רב
a distinction is drawn between one who did and one who did not observe a discharge it follows that in the case in the first clause no distinction is made between the one and the other.<span class="x" onmousemove="('comment',' Lit., 'no difference whether thus and no difference (whether) thus', sc. whether she did or did not observe any menstrual discharge before her marriage. ');"><sup>22</sup></span>
נחירה דקאמר רב היכי
— Rab Judah replied: Rab said, 'So long as it discharges matter', but when I mentioned this in the presence of Samuel the latter said to me, 'I do not know what that "discharging" exactly means; rather explain.<span class="x" onmousemove="('comment',' The statement, UNTIL THE WOUND etc. ');"><sup>25</sup></span>
על גבי קרקע ורואה על גבי כרים וכסתות ואינה רואה בידוע שלא חיתה המכה
How is one to understand the 'discharging' of which Rab spoke? — R. Samuel son of R. Isaac replied. This was explained to me by Rab: If when standing she observes a discharge and when sitting she does not observe one, it may be known that the wound has not healed; if when lying on the ground she observes a discharge and when lying on cushions and bolsters she does not observe one, it may be known that the wound had not healed; and if when lying on any of these she either observes a discharge or does not observe one, it may be known that the wound is healed.
על גבי כולם ורואה ע"ג כולם ואינה רואה בידוע שחיתה המכה
IF THE AGE OF HER MENSTRUATION HAS ARRIVED etc. It was stated: If she had intercourse in the day time,<span class="x" onmousemove="('comment',' Lit., 'in the days', the four days following marriage. ');"><sup>28</sup></span>
הגיע זמנה וכו'
Rab ruled, She has not lost thereby the right to intercourse during the nights. but Levi ruled, She has thereby lost the right to intercourse in the nights. Rab ruled, 'She has not lost thereby the right to intercourse during the nights', because we learnt, UNTIL THE EXIT OF THE SABBATH.<span class="x" onmousemove="('comment',' Implying both the intervening days and the intervening nights. ');"><sup>29</sup></span>
הפסידה לילות
what was the purpose of mentioning FOUR NIGHTS? — We were thereby informed of what is regarded as good manners, viz., that intercourse should take place at night.<span class="x" onmousemove="('comment',' Lit., 'that the way of … in the nights'. ');"><sup>33</sup></span>
לא הפסידה לילות עד מוצאי שבת תנן
it should only have been stated FOUR NIGHTS, what was the purpose of saying, UNTIL THE EXIT OF THE SABBATH? — It is this that we were informed:<span class="x" onmousemove="('comment',' By the statement mentioned, from which it follows that if intercourse had taken place on two weekday 'onahs only the night and the day of the Sabbath are also permitted 'onahs. ');"><sup>35</sup></span>
ארבעה עונות
in agreement with a ruling of Samuel; for Samuel ruled: It is permissible to enter through a narrow breach<span class="x" onmousemove="('comment',' Euphemism. After the two acts of intercourse the opening is still narrow. ');"><sup>38</sup></span>
הא קמ"ל
but R. Assi ruled: She is clean. 'R. Hanina ruled: The woman is unclean', for if it were the case that the blood was that of virginity it would have issued on the first occasion. 'But R. Assi ruled: She is clean', because it is possible that something unusual may have happened to her, in accordance with a statement of Samuel; for Samuel stated, 'I could perform a number of acts of intercourse without causing any bleeding'. And the other?<span class="x" onmousemove="('comment',' R. Hanina. How in view of Samuel's statement can he maintain that the blood must be menstrual? ');"><sup>43</sup></span>
טהורה
But this applies only to a woman who had never yet observed a discharge, but if she did observe one she is permitted the obligatory act of intercourse only and no more. An objection was raised: It once happened that Rabbi allowed a woman intercourse on four nights in twelve months.<span class="x" onmousemove="('comment',' The husband having departed for three months after each of the first three acts of intercourse every one of which has been accompanied by bleeding. Despite the length of time Rabbi regarded the bleeding to be due to virginity. ');"><sup>49</sup></span>