Niddah 26

Chapter 26

א מעטרה ולמעלה אסור
1 but from the corona upwards<span class="x" onmousemove="('comment',' In the direction of the body. ');"><sup>1</sup></span>
ב אמר רב המקשה עצמו לדעת יהא בנדוי ולימא אסור דקמגרי יצה"ר אנפשיה ורבי אמי אמר נקרא עבריין שכך אומנתו של יצר הרע היום אומר לו עשה כך ולמחר אומר לו עשה כך ולמחר אומר לו לך עבוד עבודת כוכבים והולך ועובד
2 it is forbidden. Rab stated: 'A man who wilfully causes erection should be placed<span class="x" onmousemove="('comment',' Cf. Tosaf. ');"><sup>2</sup></span> under the ban'. But why did he<span class="x" onmousemove="('comment',' Rab. ');"><sup>3</sup></span> not say, 'This is forbidden'? Because the man<span class="x" onmousemove="('comment',' Who indulges in the reprehensible practice. ');"><sup>4</sup></span> merely incites his evil inclination against himself.<span class="x" onmousemove="('comment',' The practice, therefore, could only be condemned but not forbidden. ');"><sup>5</sup></span> R. Ammi, however, stated: He<span class="x" onmousemove="('comment',' Who indulges in the reprehensible practice. ');"><sup>4</sup></span> is called a renegade, because such is the art of the evil inclination: To-day it incites man to do one wrong thing,<span class="x" onmousemove="('comment',' Lit.,'tells him: Do so'. ');"><sup>6</sup></span> and to-morrow<span class="x" onmousemove="('comment',' Lit., 'and on the morrow'. ');"><sup>7</sup></span> it incites him to worship idols and he proceeds to worship them.
ג איכא דאמרי אמר רבי אמי כל המביא עצמו לידי הרהור אין מכניסין אותו במחיצתו של הקב"ה כתיב הכא (בראשית לח, י) וירע בעיני ה' וכתיב התם (תהלים ה, ה) כי לא אל חפץ רשע אתה לא יגורך רע
3 There are others who read: R. Ammi<span class="x" onmousemove="('comment',' MS.M., 'Assi'. ');"><sup>8</sup></span> stated, He who excites himself by lustful thoughts will not be allowed to enter the division of the Holy One, blessed be He. For here it is written, Was evil in the sight of the Lord,<span class="x" onmousemove="('comment',' Gen. XXXVIII, 10. ');"><sup>9</sup></span> and elsewhere it is written, For Thou art not a God that hath pleasure in wickedness; evil shall not sojourn with Thee.<span class="x" onmousemove="('comment',' Ps. V, 5. analogy between the two expressions of 'evil'. Alfasi (Shab. XIV) inserts, 'R. Eleazar said, What is meant by evil shall not sojourn with thee? The evil (minded) man shall not sojourn in Thy dwelling'. ');"><sup>10</sup></span> R.<span class="x" onmousemove="('comment',' So MS.M. and BaH. Cur. edd. and Alfasi, 'and R.' ');"><sup>11</sup></span> Eleazar stated: Who are referred to<span class="x" onmousemove="('comment',' Lit., 'what'. ');"><sup>12</sup></span>
ד ואמר ר' אלעזר מאי דכתיב (ישעיהו א, טו) ידיכם דמים מלאו אלו המנאפים ביד תנא דבי רבי ישמעאל (שמות כ, יג) לא תנאף לא תהא בך ניאוף בין ביד בין ברגל
4 in the Scriptural text, Your hands are full of blood?<span class="x" onmousemove="('comment',' Isa. I, 15. ');"><sup>13</sup></span> Those that commit masturbation with their hands. It was taught at the school of R. Ishmael, Thou shalt not commit adultery<span class="x" onmousemove="('comment',' Ex. XX, 13. ');"><sup>14</sup></span> implies, Thou shalt not practise masturbation either with hand or with foot.
ה ת"ר הגרים והמשחקין בתינוקות מעכבין את המשיח בשלמא גרים כדר' חלבו דא"ר חלבו קשין גרים לישראל כספחת אלא משחקין בתנוקות מאי היא
5 Our Rabbis taught: 'proselytes and those that play with children delay the advent of the Messiah'. The statement about proselytes may be understood on the lines of the view of R. Helbo, for R. Helbo said, 'proselytes are as hard for Israel to endure as a sore',<span class="x" onmousemove="('comment',' V. Yeb. 47b. ');"><sup>15</sup></span> what, however, could be meant by 'those that play with children'?<span class="x" onmousemove="('comment',' Who apparently commit no crime at all. ');"><sup>16</sup></span> If it be suggested: Those that practise pederasty [it could well be objected]: Are not such people subject to stoning?<span class="x" onmousemove="('comment',' They are; while here they are merely described as delaying the advent of the Messiah. ');"><sup>17</sup></span> If, however, it be suggested: Those that practise onanism through external contact<span class="x" onmousemove="('comment',' Lit., 'by way of limbs'. ');"><sup>18</sup></span>
ו אילימא משכב זכור בני סקילה נינהו אלא דרך אברים בני מבול נינהו
6 [it could be objected]: Are not such deserving destruction by flood?<span class="x" onmousemove="('comment',' They are; while here they are merely described as delaying the advent of the Messiah. ');"><sup>17</sup></span> — The meaning rather is: Those that marry minors who are not capable of bearing children, for R. Jose<span class="x" onmousemove="('comment',' Var. lec. 'Assi' (Yeb. 62a) 'Joseph' (MS.M.). ');"><sup>19</sup></span>
ז אלא דנסיבי קטנות דלאו בנות אולודי נינהו דא"ר יוסי אין בן דוד בא עד שיכלו כל הנשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי
7 stated: The Son of David<span class="x" onmousemove="('comment',' The Messiah. ');"><sup>20</sup></span> will not come before all the souls in Guf<span class="x" onmousemove="('comment',' Lit., 'Body', the region inhabited by the souls of the unborn. ');"><sup>21</sup></span> will have been disposed of, since it is said, For the spirit that enwrappeth itself is from Me, and the souls which I have made.<span class="x" onmousemove="('comment',' Isa. LVII, 16. ');"><sup>22</sup></span> BUT IN THE CASE OF MEN IT OUGHT TO BE CUT OFF. The question was raised: Have we here<span class="x" onmousemove="('comment',' In the expression of 'OUGHT TO BE CUT OFF'. ');"><sup>23</sup></span>
ח באנשים תקצץ איבעיא להו דינא תנן או לטותא תנן דינא תנן כי הא דרב הונא קץ ידא או לטותא תנן
8 learnt a law or merely an execration? 'Have we here learnt a law' as in the case where R. Huna cut off one's hand;<span class="x" onmousemove="('comment',' Though the same expression (cf. prev. n.) was used. Sanh. 58b. ');"><sup>24</sup></span> 'or merely an execration'? — Come and hear what was taught: R. Tarfon said, 'If his hand touched the membrum let his hand be cut off upon his belly'. 'But', they said to him,<span class="x" onmousemove="('comment',' Cur. edd. in parenthesis, 'If a thorn stuck in his belly should he not remove it? He said to them: No'. ');"><sup>25</sup></span> 'would not his belly be split'? 'It is preferable', he replied, 'that his belly shall be split rather than that he should go down into the pit of destruction'.<span class="x" onmousemove="('comment',' Gehenna. ');"><sup>26</sup></span> Now if you concede that we have here<span class="x" onmousemove="('comment',' In the expression of 'OUGHT TO BE CUT OFF. ');"><sup>27</sup></span>
ט ת"ש דתניא רבי טרפון אומר יד לאמה תקצץ ידו על טבורו אמרו לו ישב לו קוץ בכריסו לא יטלנו א"ל לא אמר להן מוטב תבקע כריסו ואל ירד לבאר שחת
9 learnt a law<span class="x" onmousemove="('comment',' So that R. Tarfon's statement is to be taken literally. ');"><sup>28</sup></span> one can well understand why they said, 'Would not his belly be split'; but if you maintain that we have only learnt of an execration,<span class="x" onmousemove="('comment',' The 'cutting off' being a mere figure of speech. ');"><sup>29</sup></span> what could be meant by [the question] 'His belly be split'? — What then would you suggest, that we have learnt here a law, would it not suffice, [it may be objected, that the cutting off shall] not be done on his belly? — The fact, however, is that it was this that R. Tarfon meant: Whosoever puts his hand below his belly that hand shall be cut off. They said to R. Tarfon, 'If a thorn stuck in his belly, should he not remove it'? 'No', he replied. 'But [they said] would not his belly be split'?<span class="x" onmousemove="('comment',' By the thorn. ');"><sup>30</sup></span> 'It is preferable', he replied, 'that his belly shall be split rather than that he should go down to the pit of destruction'.<span class="x" onmousemove="('comment',' Gehenna. ');"><sup>26</sup></span> <b><i>MISHNAH</i></b>. IN THE CASE OF A DEAF,<span class="x" onmousemove="('comment',' I.e., deaf-mute (v. Gemara infra). ');"><sup>31</sup></span> AN IMBECILE, A BLIND OR AN INSANE<span class="x" onmousemove="('comment',' Lit., 'whose mind was deranged'. ');"><sup>32</sup></span> WOMAN, IF OTHER WOMEN OF SOUND SENSES ARE AVAILABLE<span class="x" onmousemove="('comment',' Lit., 'they have'. ');"><sup>33</sup></span> THEY ATTEND TO HER,<span class="x" onmousemove="('comment',' Lit., 'they prepare them', i.e., make the necessary examination and supervise the prescribed ritual immersion. ');"><sup>34</sup></span>
י אי אמרת בשלמא דינא תנן היינו דאמרי והלא כריסו נבקעת אלא אי אמרת לטותא תנן מאי כריסו נבקעת אלא מאי דינא תנן לא סגי דלאו על טבורו
10 AND SHE MAY THEN EAT <i>TERUMAH</i>. <b><i>GEMARA</i></b>. Why should not a DEAF woman make her own examination, seeing that it was taught: Rabbi stated, A deaf woman was living in our neighbourhood and not only<span class="x" onmousemove="('comment',' Lit., 'it was not enough'. ');"><sup>35</sup></span> did she examine herself but her friends also on observing a discharge would show it to her?<span class="x" onmousemove="('comment',' Who was an authority on the subject, in order to obtain her opinion on the colour whether it was that of clean or of unclean blood. ');"><sup>36</sup></span>
יא אלא ה"ק רבי טרפון כל המכניס ידו למטה מטבורו תקצץ אמרו לו לרבי טרפון ישב לו קוץ בכריסו לא יטלנו אמר להן לא והלא כריסו נבקעת אמר להן מוטב תבקע כריסו ואל ירד לבאר שחת
11 — There it was a woman who could speak but not hear while here the reference is to one who can neither speak nor hear; as we have learnt: The deaf person of whom the Sages spoke is always<span class="x" onmousemove="('comment',' Lit., 'in every place'. ');"><sup>37</sup></span> one who can neither hear nor speak.<span class="x" onmousemove="('comment',' Hag. 2b. ');"><sup>38</sup></span> A BLIND. Why should she not make her own examination and show the testing-rag to her friend? — R. Jose son of R. Hanina replied: The 'blind' is no part of the Mishnah.<span class="x" onmousemove="('comment',' It is a spurious addition. ');"><sup>39</sup></span> OR AN INSANE WOMAN. Is not this exactly the same as IMBECILE?<span class="x" onmousemove="('comment',' Apparently it is; why then the repetition? ');"><sup>40</sup></span> This refers to one whose mind was deranged owing to a disease. Our Rabbis taught: A priest who is an imbecile may be ritually immersed and then fed with <i>terumah</i><span class="x" onmousemove="('comment',' Which is forbidden to an unclean priest. ');"><sup>41</sup></span> in the evening.<span class="x" onmousemove="('comment',' Since after due immersion one attains to cleanness at nightfall. ');"><sup>42</sup></span> He must also be watched that he does not fall asleep.<span class="x" onmousemove="('comment',' In his sleep under his bedclothes heat might be engendered and this would cause him to emit semen which would render him unclean and, therefore, unfit to eat terumah. ');"><sup>43</sup></span>
יב <big><strong>מתני׳</strong></big> החרשת והשוטה והסומא ושנטרפה דעתה אם יש להן פקחות מתקנות אותן והן אוכלות בתרומה
12 If he falls asleep he is deemed unclean<span class="x" onmousemove="('comment',' Cf. prev. n. ');"><sup>44</sup></span>
יג <big><strong>גמ׳</strong></big> חרשת איהי תבדוק לנפשה דתניא אמר רבי חרשת היתה בשכונתינו לא דיה שבודקת לעצמה אלא שחברותיה רואות ומראות לה
13 and if he does not fall asleep he remains clean. R. Eliezer son of R. Zadok ruled: He should be provided with a leather bag.<span class="x" onmousemove="('comment',' Which can be examined for traces of semen before any terumah is given to him. ');"><sup>45</sup></span> The Rabbis said to him: 'Would not this cause heat all the more'? 'According to your view', he replied, 'should an imbecile have no remedy'? 'According to our view', they retorted, 'only if he falls asleep<span class="x" onmousemove="('comment',' After immersion and after nightfall. ');"><sup>46</sup></span> is he deemed unclean but if he does not fall asleep he remains clean, while according to your view there is the possibility that he might discharge a drop of blood of the size of a mustard seed and this would be absorbed in the bag'.<span class="x" onmousemove="('comment',' Tosef. Nid. II. As it would thus be lost to sight the priest would be regarded as clean and terumah would, as a result, be eaten by one who is in fact unclean; and consequently an offence that is punishable by death (at the hand of God) would unconsciously be committed. ');"><sup>47</sup></span> A Tanna taught: It was stated in the name of R. Eleazar, The imbecile is to be provided with a metal bag. Abaye explained: It must be one of copper, as we have learnt:<span class="x" onmousemove="('comment',' MS.M. and marg. n. Cur. edd., 'as it was taught'. ');"><sup>48</sup></span>
יד התם במדברת ואינה שומעת הכא בשאינה מדברת ואינה שומעת כדתנן חרש שדברו חכמים בכל מקום אינו שומע ואינו מדבר
14 R. Judah ruled, Those buds of hyssop<span class="x" onmousemove="('comment',' Used in connection with the water of purification. ');"><sup>49</sup></span> are regarded<span class="x" onmousemove="('comment',' When the water is measured to ascertain whether it contained sufficient for a sprinkling (cf. supra 9a). ');"><sup>50</sup></span> as if they had been made of copper.<span class="x" onmousemove="('comment',' Parah Xli, 5. Sc. as if they did not absorb any water at all; from which it follows, in support of Abaye's explanation, that copper is a non-absorbent. ');"><sup>51</sup></span>
טו הסומא איהי תבדוק לנפשה ותיחזי לחבירתה א"ר יוסי ברבי חנינא סומא אינה משנה
15 R. Papa remarked: From this<span class="x" onmousemove="('comment',' The prohibition of a bag supra on account of the heat it engenders. ');"><sup>52</sup></span> it may be inferred that breeches<span class="x" onmousemove="('comment',' Such as engender heat, v. infra. ');"><sup>53</sup></span> are forbidden. But is it not written in Scripture, And thou shalt make them linen breeches to cover the flesh of their nakedness?<span class="x" onmousemove="('comment',' Ex. XXVIII, 42. ');"><sup>54</sup></span> — That may be explained as it was taught: To what were the breeches of the priests like? They were like the knee breeches of horsemen, reaching upwards to the loins and downwards to the thighs. They also had laces but had no padding either back or front.<span class="x" onmousemove="('comment',' Hanging loosely round the organ the breeches could engender no heat. ');"><sup>55</sup></span>
טז ושנטרפה דעתה היינו שוטה שנטרפה דעתה מחמת חולי
16 Abaye stated:
יז תנו רבנן כהן שוטה מטבילין אותו ומאכילין אותו תרומה לערב ומשמרין אותו שלא יישן ישן טמא לא ישן טהור
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יח רבי אליעזר ברבי צדוק אומר עושין לו כיס של עור אמרו לו כל שכן שמביא לידי חימום אמר להן לדבריכם שוטה אין לו תקנה
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יט אמרו לו לדברינו ישן טמא לא ישן טהור לדבריך שמא יראה טפה כחרדל ותבלע בכיס
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כ תנא משום רבי אלעזר אמרו עושין לו כיס של מתכת
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כא אמר אביי ושל נחשת כדתניא רבי יהודה אומר רואין אותן גבעולין של אזוב כאילו הן של נחשת
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כב אמר רב פפא שמע מינה מכנסים אסורים והכתיב (שמות כח, מב) ועשה להם מכנסי בד לכסות בשר ערוה
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כג ההוא כדתניא מכנסי כהנים למה הן דומין כמין פמלניא של פרשים למעלה עד מתנים למטה עד ירכים ויש להם שנצים ואין להם לא בית הנקב ולא בית הערוה
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כד אמר אביי
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