Niddah 145

Chapter 145

א (ויקרא טו, כה) בלא עת נדתה (על נדתה) סמוך לנדתה

1 Not in the time of her menstruation,1

ב ואין לי אלא סמוך לנדתה מופלג לנדתה יום אחד מנין ת"ל (ויקרא טו, כה) או כי תזוב

2 implying,2 close to the time of her menstruation.<span class="x" onmousemove="('comment',' Sc. the three consecutive days on which a discharge appears and which subject the woman to the restrictions of a major zabah must be close to (not within) the seven days of the menstruation period, viz., the first three days of the period of zibah. ');">3

ג אין לי אלא יום אחד מנין לרבות מופלג שנים שלשה ארבעה חמשה ששה ושבעה שמונה תשעה עשרה מנין

3 Thus I only know about4

ד אמרת מה מצינו ברביעי שראוי לספירה וראוי לזיבה אף אני אביא העשירי שראוי לספירה וראוי לזיבה

4 the three days that immediately follow5 the period of her menstruation, whence is it deduced that the same restrictions apply where the three days are separated from the period of her menstruation by one day? It was explicitly stated, Or if she have an issue.6

ה ומנין לרבות אחד עשר ת"ל בלא עת נדתה יכול שאני מרבה אף שנים עשר אמרת לאו

5 Thus I only know about an interval of one day, whence is it deduced that the restrictions extend [where the day or the days on which the discharge appeared were] separated [from the menstruation period] by two, three, four, five, six, seven, eight, nine or ten days? You may reason thus: As we find in the case of the fourth day7 that8 it is suitable for the counting9 and10 is also appropriate as one for zibah11

ו ומה ראית לרבות אחד עשר ולהוציא שנים עשר מרבה אני אחד עשר שראוי לספירת או כי תזוב ומוציא אני י"ב שאין ראוי לספירת או כי תזוב

6 so may I also introduce12 the tenth day13 since it is both suitable for the prescribed counting14

ז ואין לי אלא שלשה ימים שני ימים מנין ת"ל ימי יום אחד מנין ת"ל כל ימי

7 and appropriate as one for zibah.15 But whence is it deduced that the eleventh day16 is also included?17 It was explicitly stated, Not in the time of her menstruation.18

ח טמאה מלמד שמטמאה את בועלה כנדה היא היא מטמאה את בועלה ואין הזב מטמא מה שהוא בועל

8 Might I also19

ט והלא דין הוא ומה היא שאינה מטמאה בראיות כבימים מטמאה את בועלה הוא שמטמא בראיות כבימים אינו דין שמטמא מה שהוא בועל ת"ל היא היא מטמאה את בועלה ואין הזב מטמא מה שהוא בועל

9 include17 the twelfth day?7 You must admit that this cannot be done.20

י ומנין שהוא עושה משכב ומושב ת"ל (ויקרא טו, כו) כמשכב נדתה

10 But what reason do you see for including17 the eleventh and for excluding the twelfth? I include the eleventh since it is suitable for being counted [as one of the seven clean days following the one21

יא ואין לי אלא שלשה ימים שני ימים מנין ת"ל ימי יום אחד מנין ת"ל כל ימי

11 that is deduced22 from] 'or if she have an issue'23 and I exclude the twelfth since it is not suitable for being counted as one of the seven clean days following the one that is deduced from 'or if she have an issue'.24 But so far I only know that zibah25

יב ומנין שסופרת אחד לאחד ת"ל יהיה לה יכול תספור שבעה לשנים ודין הוא ומה הוא שאין סופר אחד לאחד סופר שבעה לשנים היא שסופרת אחד לאחד אינו דין שתספור שבעה לשנים ת"ל יהיה לה אינה סופרת אלא יומה

12 is established after a discharge on26 three days, whence is it deduced that the restrictions apply to a discharge on two days? It was explicitly stated, Days.27 Whence the deduction that the same applies also to a discharge on one day? It was explicitly stated, All the days.27 'Unclean',27 implies that she conveys uncleanness to the man who had intercourse with her like a menstruant. 'She',27

יג אלמא קראי נינהו לר"ע קראי לר' אלעזר בן עזריה הלכתא

13 implies that only she conveys uncleanness to the man who had intercourse with her but that the zab conveys no uncleanness to the woman with whom he had intercourse. But is there not an argument [a minori ad majus]: If she, who does not contract uncleanness on account of observation28

יד א"ל רב שמעיה לר' אבא אימא ביממא תהוי זבה בליליא תהוי נדה א"ל עלך אמר קרא (ויקרא טו, כה) על נדתה סמוך לנדתה סמוך לנדתה אימת הוי בליליא וקא קרי לה זבה

14 as on account of days,29 does convey uncleanness to the man who had intercourse with her, is there not more reason that the man who does contract uncleanness on account of observation as on account of days<span class="x" onmousemove="('comment',' A man is confirmed as a zab irrespective of whether he observed three discharges on three consecutive days respectively or all the three discharges on the same day (cf. B.K. 24a). ');">30 should convey uncleanness to the woman with whom he had intercourse? It was expressly stated, 'she',27 implying that only she conveys uncleanness to the man who had intercourse with her but that a zab does not convey uncleanness to the woman with whom he had intercourse. But whence is it deduced that he conveys uncleanness to couch and seat? It was expressly stated, As the bed of her menstruation.31 From this,31

טו תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן העולם הבא שנאמר (חבקוק ג, ו) הליכות עולם לו אל תקרי הליכות אלא הלכות

15 however, I would only know the case of a man who experienced a discharge on three days, whence the deduction that the restrictions apply to a discharge on two days? It was explicitly stated, 'Days'. But whence the deduction that the same applies to a discharge on one day? It was stated, 'All the days' — And whence do we infer that the woman must count one day to correspond to one day?32 It was stated, She shall be.33

טז <big>הדרן עלך תינוקת וסליקא לה מסכת נדה</big>

16 As it might have been presumed that she should count seven days after a discharge has appeared on two days only, this being arrived at by the following argument, 'If the man who does not count one day to correspond to one day34 counts seven days after a discharge on two days, how much more reason is there that she who does count one day to correspond to one day32 should count seven days after a discharge on two days', it was explicitly stated, She shall be,33 implying that she counts one day only. It is thus evident,35 is it not, that these<span class="x" onmousemove="('comment',' The laws regarding the intervals between the menstruation periods, viz., that each interval extends over eleven days; that a discharge on three consecutive days of these eleven subjects the woman to the restrictions of a major zabah; that after a discharge on only one or two of these days no more than one clean day need be allowed to pass; that after the eleven days' period the menstruation period begins, and that a discharge on the first of these causes the woman to be unclean on that day and on the following six days. ');">36 are derived from Scriptural texts?37 — According to R. Akiba they are derived from Scriptural texts, but according to R. Eleazar b. 'Azariah they are traditional halachahs. Said R. Shemaiah38 to R. Abba:39 Might it be suggested that on account of a discharge in the day time40 a woman is a zabah, and that on account of one in the night41 she is a menstruant? — For your sake,42 the other replied, Scripture stated, By43 the time of her menstruation,44 implying45 a discharge close to the time of her menstruation. Now which is a discharge that is close to the time of her menstruation? One that occurred in the night;46 and yet Scripture called her a zabah.47 The Tanna debe Eliyahu48 [teaches]: Whoever repeats49 halachahs every day may rest assured that he will be a denizen of the world to come, for it is said, Halikoth — the world is his;50 read not halikoth51 but halakoth.<span class="x" onmousemove="('comment',' Or 'halachahs' (the Mishnah, Baraitha, and the oral laws that were handed down through Moses from Sinai). If a man studies these 'halachahs, the world (to come) is his'. ');">52

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