Niddah 32

<big><strong>גמ׳</strong></big> ת"ר אע"פ שאמרו המשמש מטתו לאור הנר הרי זה מגונה בש"א

<b><i>GEMARA</i></b>. Our Rabbis taught: Although [the Sages] have said, 'He who has intercourse in the light of a lamp is contemptible',<span class="x" onmousemove="('comment',' The reason is given infra. ');">¹</span>

צריכה שני עדים על כל תשמיש או תשמש לאור הנר

Beth Shammai ruled: A woman needs two<span class="x" onmousemove="('comment',' Previously unused. ');">²</span>

ובה"א

testing-rags for every intercourse<span class="x" onmousemove="('comment',' V. supra p. 108, n. 16. ');">³</span>

דיה בשני עדים כל הלילה

or she must perform it in the light of a lamp, but Beth Hillel ruled: Two testing-rags suffice for her for the whole night.

תניא אמרו להם ב"ש לב"ה

It was taught: Beth Shammai said to Beth Hillel, 'According to your view<span class="x" onmousemove="('comment',' That there is no need for a testing-rag after every act. ');">⁴</span>

לדבריכם ליחוש שמא תראה טיפת דם כחרדל בביאה ראשונה ותחפנה שכבת זרע בביאה שניה

is there no need to provide against the possibility that she might emit<span class="x" onmousemove="('comment',' Lit., 'see'. ');">⁵</span>

א"ל ב"ה

a drop of blood of the size of a mustard seed in the course of the first act and this would be covered up with semen during the second act?'<span class="x" onmousemove="('comment',' So that the test after that act would not reveal it. ');">⁶</span>

אף לדבריכם ליחוש עד שהרוק בתוך הפה שמא נימוק והולך לו

'But', replied Beth Hillel, even according to your view<span class="x" onmousemove="('comment',' That testing-rags must be used after each act. ');">⁷</span>

אמרו להם

is there no need to provide against the possibility that the spittle,<span class="x" onmousemove="('comment',' Sc. a drop of blood. ');">⁸</span>

לפי שאינו דומה נימוק פעם אחת לנימוק שתי פעמים

while still in the mouth,<span class="x" onmousemove="('comment',' Euphemism; the uterus; i.e., during the first intercourse. ');">⁹</span>

תניא א"ר יהושע

was crushed out of existence?'<span class="x" onmousemove="('comment',' So that the test after that act would not reveal it. ');">¹⁰</span>

רואה אני את דברי ב"ש

'[We maintain our view,] the former retorted, 'because what is crushed once is not the same as that which is crushed twice'.

אמרו לו

It was taught: R. Joshua stated, 'I approve<span class="x" onmousemove="('comment',' Lit., 'see'. ');">⁵</span>

תלמידיו רבי כמה הארכת עלינו

of the view of Beth Shammai'.<span class="x" onmousemove="('comment',' That testing-rags must be used after each act. ');">⁷</span>

אמר להם

'Master', said his disciples to him, 'what an extension [of the restrictions] you have imposed upon us!' 'It is a good thing', he replied, 'that I should impose extensive restrictions upon you in this world in order that your days may be prolonged in the world to come.

מוטב שאאריך עליכם בעוה"ז כדי שיאריכו ימיכם לעוה"ב

R. Zera remarked: From the words of all these authorities<span class="x" onmousemove="('comment',' Lit., 'all of them', even Beth Hillel who requires only one test after the last act. ');">¹¹</span>

אמר ר' זירא

we may infer<span class="x" onmousemove="('comment',' Since intercourse is presumed lo be the possible cause of a discharge. ');">¹²</span>

מדברי כולם נלמד בעל נפש לא יבעול וישנה

that a conscientious man should not indulge in intercourse twice in succession.<span class="x" onmousemove="('comment',' If there was no examination after the first act. ');">¹³</span>

רבא אמר

Raba said: One may indulge in intercourse twice in succession, for that ruling<span class="x" onmousemove="('comment',' That each or, at least, the last intercourse must be followed by an examination. ');">¹⁴</span>

בועל ושונה כי תניא ההיא לטהרות

was taught only in respect of clean objects.<span class="x" onmousemove="('comment',' Sc. to make sure that the woman did not convey to them uncleanness when handling them. As regards intercourse, however, when a woman is in a presumptive state of cleanness no examination is necessary. ');">¹⁵</span>

תניא נמי הכי

So it was also taught: This<span class="x" onmousemove="('comment',' That each or, at least, the last intercourse must be followed by an examination. ');">¹⁶</span>

בד"א לטהרות אבל לבעלה מותרת

applies only to clean objects<span class="x" onmousemove="('comment',' Sc. to make sure that the woman did not convey to them uncleanness when handling them. As regards intercourse, however, when a woman is in a presumptive state of cleanness no examination is necessary. ');">¹⁵</span>

ובד"א שהניחה בחזקת טהרה אבל הניחה בחזקת טמאה לעולם היא בחזקתה עד שתאמר לו טהורה אני

but to her husband she is permitted.<span class="x" onmousemove="('comment',' Even in the absence of an examination. ');">¹⁷</span>

א"ר אבא א"ר חייא בר אשי אמר רב

This,<span class="x" onmousemove="('comment',' That as regards her husband no examination is required. ');">¹⁸</span>

בדקה בעד ואבד אסורה לשמש עד שתבדוק

however, applies only where he had left her in a state of presumptive cleanness, but if he left her in a state of presumptive uncleanness she is presumed to be in that state forever until she tells him, 'I am clean'.

מתקיף לה ר' אילא

R. Abba citing R. Hiyya b. Ashi who had it from Rab ruled: If a woman<span class="x" onmousemove="('comment',' At night, before intercourse. ');">¹⁹</span>

אילו איתא מי לא משמשה ואע"ג דלא ידעה

examined herself with a testing-rag which was subsequently lost she is forbidden intercourse until she had reexamined herself. R. Ela demurred: If it had not been lost<span class="x" onmousemove="('comment',' Lit., 'it is'. ');">²⁰</span>

השתא נמי תשמש

would she not<span class="x" onmousemove="('comment',' Since the examination of the rags, according to Beth Hillel, is never to take place before the following morning and, even according to Beth Shammai, no lamp is required at night and the examination is equally postponed until the morning whenever two rags are used for each act. ');">²¹</span>

א"ל רבא

have been allowed intercourse even though she is unaware [whether there was or there was not a discharge], why then should she not now also<span class="x" onmousemove="('comment',' Where the rag is lost. ');">²²</span>

זו מוכיחה קיים וזו אין מוכיחה קיים

be allowed intercourse? — Raba replied: In the former case her proof is in existence,<span class="x" onmousemove="('comment',' And it may well be examined in the morning to ascertain, regarding clean objects the woman had handled, whether she is clean or unclean. As regards intercourse too, should it be found that her uncleanness began prior to the act, she could bring a sin-offering. ');">²³</span>

א"ר יוחנן

but in the latter case<span class="x" onmousemove="('comment',' Where the rag is lost. ');">²²</span>

אסור לאדם שישמש מטתו ביום

her proof is not in existence.<span class="x" onmousemove="('comment',' Were intercourse to be allowed in such a case there would be no possible means of ascertaining the condition of the woman any more than if there had been no examination at all. Hence Rab's prohibition. ');">²⁴</span>

אמר רב המנונא מאי קרא

R. Johanan stated: It is forbidden to perform one's marital duty in the day-time.<span class="x" onmousemove="('comment',' Cur. edd. insert in parenthesis, 'said R. Hamnuna. MS.M. reads for 'Hamnuna' 'Huna'. ');">²⁵</span>

שנאמר

What is the Scriptural proof? That it is said, Let the day perish wherein I was born, and the night wherein it was said: 'A man-child is brought forth'.<span class="x" onmousemove="('comment',' Job III, 3. ');">²⁶</span>

(איוב ג, ג) יאבד יום אולד בו והלילה אמר הורה גבר לילה ניתן להריון ויום לא ניתן להריון

The night is thus set aside<span class="x" onmousemove="('comment',' Lit., 'given'. ');">²⁷</span>

ריש לקיש אמר מהכא

for conception but the day is not set aside for conception. Resh Lakish stated: [The proof is] from here: But he that despiseth His ways<span class="x" onmousemove="('comment',' Sc. has intercourse at an improper time. ');">²⁸</span>

(משלי יט, טז) בוזה דרכיו ימות

shall die.<span class="x" onmousemove="('comment',' Prov. XIX, 16. ');">²⁹</span>

ור"ל האי קרא דר' יוחנן מאי דריש ביה

As to Resh Lakish, how does he expound R. Johanan's text?<span class="x" onmousemove="('comment',' Job III, 3. ');">²⁶</span>

מבעי ליה לכדדריש רבי חנינא בר פפא

— He requires it for the same exposition as that made by R. Hanina b. Papa. For R. Hanina b. Papa made the following exposition: The name of the angel who is in charge of conception is 'Night', and he takes up a drop and places it in the presence of the Holy One, blessed be He, saying, 'Sovereign of the universe, what shall be the fate of this drop? Shall it produce a strong man or a weak man, a wise man or a fool, a rich man or a poor man?' Whereas 'wicked man' or 'righteous one' he does not mention, in agreement with the view of R. Hanina. For R. Hanina stated: Everything is in the hands of heaven except the fear of God, as it is said, And now, Israel, what doth the Lord thy God require of thee, but to fear etc.<span class="x" onmousemove="('comment',' Deut. X, 12. ');">³⁰</span>

דדריש ר' חנינא בר פפא

And R. Johanan?<span class="x" onmousemove="('comment',' Since Job III, 3 is required for the exposition of R. Hanina, whence does he derive his rulings? ');">³¹</span>

אותו מלאך הממונה על ההריון לילה שמו ונוטל טפה ומעמידה לפני הקב"ה ואומר לפניו

— If that were the only meaning,<span class="x" onmousemove="('comment',' Lit., 'if so'. ');">³²</span>

רבש"ע טפה זו מה תהא עליה

Scripture should have written,<span class="x" onmousemove="('comment',' As E.V. in fact renders the Heb. ');">³³</span>

גבור או חלש חכם או טיפש עשיר או עני

'A man-child is brought forth'<span class="x" onmousemove="('comment',' Sc. the word gaber (male-child) should have preceded horoh (brought forth). ');">³⁴</span>

ואילו רשע או צדיק לא קאמר כדר' חנינא

why then was it stated, 'was brought forth a man-child'?<span class="x" onmousemove="('comment',' Horoh (cf. prev. n.) preceding gaber and thus standing close to the word 'night'. ');">³⁵</span>

דא"ר חנינא

To indicate that the night<span class="x" onmousemove="('comment',' Cf. prev. n. ');">³⁶</span>

הכל בידי שמים חוץ מיראת שמים שנאמר

is set aside for conception<span class="x" onmousemove="('comment',' Cf. prev. n. ');">³⁶</span>

(דברים י, יב) ועתה ישראל מה ה' אלהיך שואל מעמך כי אם ליראה וגו'

but the day is not set aside for conception. As to R. Johanan how does he expound the text of Resh Lakish?<span class="x" onmousemove="('comment',' Prov. XIX, 16. ');">²⁹</span>

ור' יוחנן א"כ נכתוב קרא גבר הורה מאי הורה גבר

— He requires it for [an application to the same types] as those described in the Book of Ben Sira:<span class="x" onmousemove="('comment',' Cf. Ecclesiasticus XXI, 23. ');">³⁷</span>

לילה ניתן להריון ויום לא ניתן להריון

'There are three [types] that I hate, yea, four that I do not love: A Scholar<span class="x" onmousemove="('comment',' Lit., 'chief'. ');">³⁸</span>

ור' יוחנן האי קרא דר"ל מאי דריש ביה

who frequents wine-shops<span class="x" onmousemove="('comment',' Lit., 'a house of drinkings'. ');">³⁹</span>

מבעי לי' לכדכתיב בספר בן סירא

[or, as others say, a scholar that is a gossip],<span class="x" onmousemove="('comment',' Cur. edd. in parenthesis insert 'and others say, an excitable scholar'. ');">⁴⁰</span>

שלשה שנאתי וארבעה לא אהבתי

a person who sets up a college in the high parts of a town,<span class="x" onmousemove="('comment',' A manifestation of arrogance. ');">⁴¹</span>

שר הנרגל בבית המשתאות ואמרי לה

one who holds the membrum when making water and one who enters his friend's house suddenly'.<span class="x" onmousemove="('comment',' It was to types like these that Prov. XIX, 16 alluded. ');">⁴²</span>

שר הנרגן ואמרי לה

R. Johanan observed:<span class="x" onmousemove="('comment',' Not only 'his friend's house'. ');">⁴³</span>

שר הנרגז והמושיב שבת במרומי קרת והאוחז באמה ומשתין מים

Even his own house.

והנכנס לבית חבירו פתאום

R. Simeon b. Yohai observed: There are four [types]<span class="x" onmousemove="('comment',' Lit., 'things'. ');">⁴⁴</span>

אמר רבי יוחנן

which the Holy One, blessed be He, hates, and as for me, I do not love them: The man who enters his house suddenly and much more so [if he so enters] his friend's house, the man who holds the membrum when he makes water,

ואפילו לביתו

אמר רבי שמעון בן יוחאי

ארבעה דברים הקב"ה שונאן ואני איני אוהבן

הנכנס לביתו פתאום ואצ"ל לבית חבירו

והאוחז באמה ומשתין מים