Niddah 131

Chapter 131

א ותנשא לאחר
1 and marries another man.<span class="x" onmousemove="('comment',' The reason is explained infra. ');"><sup>1</sup></span>
ב ניסת לאחר וראתה דם מחמת תשמיש משמשת פעם ראשונה ושניה ושלישית מכאן ואילך לא תשמש עד שתתגרש ותנשא לאחר ניסת לאחר וראתה דם מחמת תשמיש משמשת פעם ראשונה ושניה ושלישית מכאן ואילך לא תשמש עד שתבדוק עצמה
2 If she was married to another man and again observed a discharge of blood as a result of her marital intercourse, she may perform her marital duty the first, second and third time. Henceforward, however, she may not perform it until she is divorced and marries another man. If she was married to another man and again observed a discharge of blood as a result of her intercourse she may perform her marital duty the first, second and third time. Henceforward, however, she may not perform it unless she first examines herself. How does she examine herself? She inserts a tube within which rests a painting stick to the top of which is attached an absorbent. If blood is found on the top of the absorbent it may be known that it<span class="x" onmousemove="('comment',' The blood. ');"><sup>2</sup></span> emanated from the source<span class="x" onmousemove="('comment',' The uterus; and is unclean. ');"><sup>3</sup></span>
ג כיצד בודקת את עצמה מביאה שפופרת ובתוכה מכחול ומוך מונח על ראשו אם נמצא דם על ראש המוך בידוע שמן המקור הוא בא לא נמצא דם על ראשו בידוע שמן הצדדין הוא בא
3 and if no blood is found on the top, it may be known that it<span class="x" onmousemove="('comment',' The blood. ');"><sup>2</sup></span>
ד ואם יש לה מכה באותו מקום תולה במכתה ואם יש לה וסת תולה בוסתה
4 emanated from the sides.<span class="x" onmousemove="('comment',' And it is clean. ');"><sup>4</sup></span>
ה ואם היה דם מכתה משונה מדם ראייתה אינה תולה ונאמנת אשה לומר מכה יש לי במקור שממנה דם יוצא דברי רבי
5 If, however, she has a wound in that place she may attribute the blood to her wound.<span class="x" onmousemove="('comment',' And it is clean. ');"><sup>4</sup></span> If she has a fixed period<span class="x" onmousemove="('comment',' During which intercourse causes her to bleed. ');"><sup>5</sup></span>
ו רשב"ג אומר דם מכה הבא מן המקור טמא ורבותינו העידו על דם המכה הבא מן המקור שהוא טהור
6 she may attribute it to her fixed period,<span class="x" onmousemove="('comment',' And is consequently permitted intercourse at other times without previous examination. ');"><sup>6</sup></span> but if the nature of the blood of her wound is different from that of the blood of her observation she may not so attribute it. A woman, furthermore, is believed when she says, 'I have a wound in the source from which blood is discharged';<span class="x" onmousemove="('comment',' And it is clean. ');"><sup>4</sup></span> so Rabbi.<span class="x" onmousemove="('comment',' This refers to the last ruling only. All the previous rulings in the Baraitha, however, represent the view of R. Simeon. ');"><sup>7</sup></span>
ז מאי בינייהו אמר עולא מקור מקומו טמא איכא בינייהו
7 R. Simeon b. Gamaliel ruled: The blood of a wound that is discharged through the source is unclean. Our Masters, however, testified that the blood of a wound that is discharged through the source is clean. What is the point at issue between them?<span class="x" onmousemove="('comment',' Rabbi and our Masters on the one hand and R. Simeon on the other. ');"><sup>8</sup></span> — 'Ulla replied: The point at issue between them is the question whether the interior of the uterus is unclean.<span class="x" onmousemove="('comment',' Lit., 'the source, its place is unclean'. ');"><sup>9</sup></span> Would not a tube<span class="x" onmousemove="('comment',' Presumably a reed. ');"><sup>10</sup></span>
ח שפופרת אפגורי מפגרא לה אמר שמואל בשפופרת של אבר ופיה רצוף לתוכה
8 bruise her?<span class="x" onmousemove="('comment',' Why then is she expected to carry out her examination with it? ');"><sup>11</sup></span> — Samuel replied: The examination is performed with a leaden tube whose edge<span class="x" onmousemove="('comment',' Lit., and its mouth'. ');"><sup>12</sup></span> is bent inwards. But, said Resh Lakish to R. Johanan, why should she not<span class="x" onmousemove="('comment',' Instead of being divorced. ');"><sup>13</sup></span>
ט אמר ליה ריש לקיש לרבי יוחנן ותבדוק עצמה בביאה שלישית של בעל הראשון אמר ליה לפי שאין כל האצבעות שוות
9 examine herself<span class="x" onmousemove="('comment',' Before each subsequent intercourse. ');"><sup>14</sup></span> after the third intercourse with her first husband?<span class="x" onmousemove="('comment',' And thus continue to live with him. ');"><sup>15</sup></span> — The other replied: Because not all fingers<span class="x" onmousemove="('comment',' Euphemism. ');"><sup>16</sup></span> are alike.<span class="x" onmousemove="('comment',' Sc. the husband might have been the cause. It is preferable, therefore, that she marries another man with whom she can lead a normal life than continue to live with one in an abnormal condition. ');"><sup>17</sup></span>
י אמר ליה ותבדוק עצמה בביאה ראשונה של בעל שלישי לפי שאין כל הכחות שוות
10 But, the former said, why should she not<span class="x" onmousemove="('comment',' Since a repetition of the occurrence with three husbands establishes presumption. ');"><sup>18</sup></span> have to examine herself<span class="x" onmousemove="('comment',' Before each subsequent intercourse. ');"><sup>14</sup></span> after the first intercourse with her third husband? — Because not all ejections<span class="x" onmousemove="('comment',' Lit., 'forces'. ');"><sup>19</sup></span>
יא ההיא דאתאי לקמיה דרבי אמר ליה לאבדן זיל בעתה אזל בעתה ונפל ממנה חררת דם אמר רבי נתרפאה זאת
11 are of equal force.<span class="x" onmousemove="('comment',' Hence it is necessary for the occurrence to be repeated three times with the third husband before presumption is established. ');"><sup>20</sup></span> A certain woman once came to Rabbi [with such a complaint].<span class="x" onmousemove="('comment',' Bleeding occasioned by intercourse. ');"><sup>21</sup></span> Go, he said to Abdan, and frighten her. As the latter approached and frightened her a clot of blood dropped from her. This woman, Rabbi exclaimed, is now cured. A certain woman [with a similar complaint]<span class="x" onmousemove="('comment',' Bleeding occasioned by intercourse. ');"><sup>21</sup></span> once came to the Master Samuel. Go, he said to R. Dimi b. Joseph, and frighten her. The latter approached and frightened her but nothing dropped from her. This woman, Samuel pronounced, is one full of blood which she scatters,<span class="x" onmousemove="('comment',' As a result of intercourse. ');"><sup>22</sup></span> and any woman who is full of blood which she scatters<span class="x" onmousemove="('comment',' As a result of intercourse. ');"><sup>22</sup></span>
יב ההיא אתתא דאתאי לקמיה דמר שמואל אמר ליה לרב דימי בר יוסף זיל בעתה אזל בעתה ולא נפל ממנה ולא מידי אמר שמואל זו ממלאה ונופצת היא וכל הממלאה ונופצת אין לה תקנה
12 has no cure. Once there came to R. Johanan a certain woman who, whenever she emerged from her ritual immersion, observed a discharge of blood. It is possible, he said to her, that the gossip of your townspeople<span class="x" onmousemove="('comment',' Sc. their 'evil eye'; jealousy at the affection between her and her husband. ');"><sup>23</sup></span> has caused the affliction;<span class="x" onmousemove="('comment',' Lit., 'went up on thee'. ');"><sup>24</sup></span> arrange<span class="x" onmousemove="('comment',' Lit., 'go'. ');"><sup>25</sup></span> for your intercourse with him to take place near the river side.<span class="x" onmousemove="('comment',' Thus avoiding the town's gossip. ');"><sup>26</sup></span> There is one who says: He<span class="x" onmousemove="('comment',' R. Johanan. ');"><sup>27</sup></span>
יג ההיא דאתאי לקמיה דרבי יוחנן דכל אימת דהות סלקא מטבילת מצוה הות קחזיא דמא א"ל שמא דימת עיריך עלתה ביך לכי והבעלי לו ע"ג הנהר
13 said to her, Reveal your affliction to your friends so that, as they were astounded in one way,<span class="x" onmousemove="('comment',' Lit., 'side'; at her husband's affection (cf. prev. n. but four). ');"><sup>28</sup></span> they may also be astounded in the other.<span class="x" onmousemove="('comment',' At her affliction. They would in consequence no longer envy her and the influence of their 'evil eye' would disappear. ');"><sup>29</sup></span> There is also one who says: He<span class="x" onmousemove="('comment',' R. Johanan. ');"><sup>30</sup></span>
יד איכא דאמר אמר לה תגלי לחברותיך כי היכי דתהוו עליך להך גיסא נתהוו עלך להך גיסא ואיכא דאמר אמר לה גלי לחברותיך כי היכי דלבעו עליך רחמים דתניא (ויקרא יג, מה) וטמא טמא יקרא צריך להודיע צערו לרבים ורבים מבקשים עליו רחמים
14 said to her, Announce your trouble to your friends so that they may offer prayers for mercy to be vouchsafed to you. For it was taught: And shall cry, 'Unclean, unclean',<span class="x" onmousemove="('comment',' Lev. XIII, 45. ');"><sup>31</sup></span> he must announce his trouble to the public so that they may pray for mercy to be vouchsafed to him. R. Joseph stated: Such an incident once occurred at Pumbeditha and the woman was cured. R. Joseph citing Rab Judah who had it from Rab stated: Rabbi ordained at Sadoth,<span class="x" onmousemove="('comment',' A place that was inhabited by unlettered people who were incapable of calculating the dates of the menstrual, and the zibah periods. ');"><sup>32</sup></span> If a woman observed a discharge on one day she<span class="x" onmousemove="('comment',' Before she attains cleanness. ');"><sup>33</sup></span> must wait<span class="x" onmousemove="('comment',' Lit.,'she shall sit'. ');"><sup>34</sup></span> six days in addition to it.<span class="x" onmousemove="('comment',' Sc. seven days, the number prescribed for a menstruant, since (cf. prev. n. but two) it is possible that the discharge occurred during a menstruation period. ');"><sup>35</sup></span> If she observed discharges on two days she<span class="x" onmousemove="('comment',' Before she attains cleanness. ');"><sup>33</sup></span>
טו אמר רב יוסף הוה עובדא בפומבדיתא ואתסי
15 must wait<span class="x" onmousemove="('comment',' Lit.,'she shall sit'. ');"><sup>34</sup></span> six days in addition to these.<span class="x" onmousemove="('comment',' Since it is possible that the first of the two days was the last of a zibah period while the second was the first of a menstruation one. ');"><sup>36</sup></span>
טז אמר רב יוסף אמר רב יהודה אמר רב התקין רבי בשדות ראתה יום אחד תשב ששה והוא
16 If she observed a discharge on three days she<span class="x" onmousemove="('comment',' Before she attains cleanness. ');"><sup>33</sup></span> must wait<span class="x" onmousemove="('comment',' Lit.,'she shall sit'. ');"><sup>34</sup></span>
יז שנים תשב ששה והן שלשה תשב שבעה נקיים
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יח אמר ר' זירא בנות ישראל החמירו על עצמן שאפילו רואות טפת דם כחרדל יושבות עליה שבעה נקיים
18 seven clean days.<span class="x" onmousemove="('comment',' It being possible that the discharge occurred in a period of zibah. ');"><sup>37</sup></span> R. Zera stated: The daughters of Israel have imposed upon themselves the restriction that even if they observe a drop of blood of the size of a mustard seed they wait on account of it seven clean days.
יט אדבריה רבא לרב שמואל ודרש קשתה שני ימים ולשלישי הפילה תשב שבעה נקיים קסבר אין קשוי לנפלים ואי אפשר לפתיחת הקבר בלא דם
19 Raba took R. Samuel out for a walk<span class="x" onmousemove="('comment',' [H] V. Ta'an., (Sonc. ed.), p. 60 n. 5. ');"><sup>38</sup></span> when he discoursed as follows: If a woman<span class="x" onmousemove="('comment',' In her zibah period. ');"><sup>39</sup></span> was in protracted labour<span class="x" onmousemove="('comment',' Accompanied by bleeding. ');"><sup>40</sup></span> for two days and on the third she miscarried she must wait seven clean days; he being of the opinion that the law relating to protracted labour<span class="x" onmousemove="('comment',' Which regards accompanying bleeding as exempt from uncleanness. ');"><sup>41</sup></span>
כ א"ל רב פפא לרבא מאי אריא קשתה שני ימים אפילו משהו בעלמא דהא א"ר זירא בנות ישראל החמירו על עצמן שאפילו רואות טפת דם כחרדל יושבות עליה שבעה נקיים
20 does not apply to miscarriages and that it is impossible for the uterus<span class="x" onmousemove="('comment',' Lit., 'the grave'. ');"><sup>42</sup></span> to open without bleeding. Said R. Papa to Raba: What is the point in speaking of one who was in protracted labour for two days seeing that the same applies even where there was the minutest discharge, since R. Zera stated, The daughters of Israel have imposed upon themselves the restriction that even where they observe only a drop of blood of the size of a mustard seed they wait on account of it seven clean days? — The other replied: I am speaking to you of a prohibition,<span class="x" onmousemove="('comment',' Which is Pentateuchally applicable to all. ');"><sup>43</sup></span> and you talk of a custom which applies only where the restriction has been adopted.<span class="x" onmousemove="('comment',' Lit., 'where it was restricted it was restricted; where it was not etc.' ');"><sup>44</sup></span> (Mnemonic. Had an offer, natron, In warm water, to perform immersion, folds upon a haven.)<span class="x" onmousemove="('comment',' Words or phrases occurring in the following rulings of Raba. 'Folds' should be inserted before 'to perform' to correspond with the order of the rulings in cur. edd. ');"><sup>45</sup></span>
כא א"ל אמינא לך איסורא ואת אמרת מנהגא היכא דאחמור אחמור היכא דלא אחמור לא אחמור
21 Raba stated: If a woman had an offer of marriage and she accepted it she<span class="x" onmousemove="('comment',' Since the excitement of the proposal and its acceptance may have produced some menstrual discharge. ');"><sup>46</sup></span> must allow seven clean days to pass.<span class="x" onmousemove="('comment',' Before she may regard herself as clean. ');"><sup>47</sup></span> Rabina was engaged in preparations for the marriage of his son at R. Hanina's.<span class="x" onmousemove="('comment',' Var. lec. Habiba (MS.M. and BaH.) ');"><sup>48</sup></span>
כב (תבעוה נתר בחמין לטבול קמטים ע"ג נמל סי') אמר רבא תבעוה לינשא ונתפייסה צריכה שתשב שבעה נקיים
22 'Does the Master', the latter said to him, 'intend writing the <i>kethubah</i> four days hence?' 'Yes', the other replied; but when the fourth day arrived he waited for another four days and thus caused a delay of seven days after the day in question.<span class="x" onmousemove="('comment',' Lit., 'that day', on which the proposal was made to the girl. ');"><sup>49</sup></span> 'Why', the first asked, 'all this delay?'<span class="x" onmousemove="('comment',' Lit., 'what that'. ');"><sup>50</sup></span> 'Does not the Master', the other replied, 'hold the opinion of Raba, Raba having ruled: If a woman had an offer of marriage and she accepted she must allow seven clean days to pass?' 'It is possible', the first suggested, that Raba spoke only of one of mature age who is likely to discharge menstrual blood,<span class="x" onmousemove="('comment',' Lit., 'who sees blood'. ');"><sup>51</sup></span>
כג רבינא איעסק ליה לבריה בי רב חנינא א"ל סבר ליה מר למכתב כתובה לארבעה יום א"ל אין כי מטא לארבעה נטר עד ארבעה אחרינא איעכב שבעה יומי בתר ההוא יומא
23 but did he speak of a minor who is unlikely to discharge menstrual blood?' 'Raba', the other replied, 'has explicitly stated: There is no difference between one of mature age and a minor. For what is the reason why one of mature age is subject to the restriction? Because her passions are excited;<span class="x" onmousemove="('comment',' Lit., 'that she covets'. ');"><sup>52</sup></span> well, those of a minor also are excited. Raba ruled: A woman
כד א"ל מאי האי א"ל לא סבר לה מר להא דרבא דאמר רבא תבעוה לינשא ונתפייסה צריכה לישב שבעה נקיים א"ל אימר דאמר רבא בגדולה דקחזיא דמא אבל בקטנה דלא חזיא דמא מי אמר
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כה א"ל בפירוש אמר רבא ל"ש גדולה לא שנא קטנה גדולה טעמא מאי משום דמחמדא קטנה נמי מחמדא
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כו אמר רבא אשה
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