Niddah 33

ומשתין מים ערום לפני מטתו והמשמש מטתו בפני כל חי

the man who when naked makes water in front of his bed, and the man who has intercourse in the presence of any living creature. 'Even', said Rab Judah to Samuel, 'in the presence of mice?' 'Shinena',<span class="x" onmousemove="('comment',' Cf. n. supra 13a. ');">¹</span>

אמר ליה רב יהודה לשמואל

the other replied, 'no; but [the reference is to] a house like that of So and so where they have intercourse in the presence of their men-servants and maidservants.<span class="x" onmousemove="('comment',' Who were heathens. ');">²</span>

ואפי' לפני עכברים

But what was the exposition they made? — Abide ye here with<span class="x" onmousemove="('comment',' The Heb. equivalent may be read both 'im (with) and 'am (a people). ');">³</span>

א"ל

the ass,<span class="x" onmousemove="('comment',' Gen. XXII, 5. ');">⁴</span>

שיננא לא אלא כגון של בית פלוני שמשמשין מטותיהן בפני עבדיהם ושפחותיהם

implies: peoples that are like an ass. Rabbah son of R. Huna used to chase away the wasps from his curtained bed.<span class="x" onmousemove="('comment',' So Aruch. V. Tosaf. contra Rashi. ');">⁵</span>

ואינהו מאי דרוש

Abaye drove away the flies.<span class="x" onmousemove="('comment',' So that no living creature should be near. ');">⁶</span>

(בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור

Rabba<span class="x" onmousemove="('comment',' Var. lec. 'R. Papa' (MS.M and 'En Jacob). ');">⁷</span>

רבה בר רב הונא מקרקש זגי דכילתא אביי באלי דידבי רבא באלי פרוחי

chased away the mosquitoes.<span class="x" onmousemove="('comment',' So that no living creature should be near. ');">⁶</span>

אמר ר"ש בן יוחי

R. Simeon b. Yohai stated, There are five things which [cause the man] who does them to forfeit his life and his blood is upon his own head: Eating<span class="x" onmousemove="('comment',' Lit., 'he who eats'. ');">⁸</span>

ה' דברים הן שהעושה אותן מתחייב בנפשו ודמו בראשו

peeled garlic, a peeled onion or a peeled egg, or drinking diluted liquids that<span class="x" onmousemove="('comment',' The adjectival clause qualifies all the foodstuffs mentioned. ');">⁹</span>

האוכל שום קלוף ובצל קלוף וביצה קלופה והשותה משקין מזוגין שעבר עליהן הלילה והלן בבית הקברות והנוטל צפרניו וזורקן לרה"ר והמקיז דם ומשמש מטתו

were kept over night; <font>spending a night in a graveyard</font>; removing one's nails and throwing them away in a public thoroughfare; and blood-letting followed immediately by intercourse.

האוכל שום קלוף כו'

'Eating peeled garlic etc.' Even though they are deposited in a basket and tied up and sealed, an evil spirit rests upon them. This, however, has been said only where their roots or peel did not remain<span class="x" onmousemove="('comment',' Lit., 'he did not leave'. ');">¹⁰</span>

ואע"ג דמנחי בסילתא ומציירי וחתימי רוח רעה שורה עליהן

with them, but if their roots or peel remained with them there can be no objection.<span class="x" onmousemove="('comment',' Lit., 'we have nothing against it'. ');">¹¹</span>

ולא אמרן אלא דלא שייר בהן עיקרן או קליפתן אבל שייר בהן עיקרן או קליפתן לית לן בה

'And drinking diluted liquids that were kept over night'. Rab Judah citing Samuel explained: This applies only where they were kept over night in a metal vessel. R. Papa stated: Vessels made of alum crystals are the same in this respect as vessels made of metal. So also said R. Johanan: This applies only where they were kept in a metal vessel; and vessels made of alum crystals are the same in this respect as vessels made of metal.

והשותה משקין מזוגין שעבר עליהן הלילה

&nbsp; &nbsp; &nbsp; <font>'Spending a night in a graveyard', in order that a spirit of uncleanness may rest upon him.<span class="x" onmousemove="('comment',' 'To enable him to foretell the future', cf. Sanh. (Sonc. ed.) p. 446. ');">¹²</span></font>

אמר רב יהודה אמר שמואל

[This should not be done] since in consequence he might sometimes be exposed to danger.</font>

והוא שלנו בכלי מתכות

'Removing one's nails and throwing them away in a public thoroughfare'. [This is dangerous] because a pregnant woman passing over them would miscarry. This, however, has been said only of a case where one removes them with a pair of scissors. Furthermore, this has been said only of a case where one removes the nails of both hands and feet. Furthermore, this has been said only in the case where one did not cut anything immediately after cutting them but if something was cut immediately after they were cut there can be no danger.<span class="x" onmousemove="('comment',' Lit., 'we have nothing against it'. ');">¹³</span>

אמר רב פפא

This, however, is not [to be relied upon]. One should be on his guard in all the cases mentioned.<span class="x" onmousemove="('comment',' Lit., 'we fear for all the thing'. ');">¹⁴</span>

וכלי נתר ככלי מתכות דמו

Our Rabbis taught: Three things have been said about the disposal of nails: He who burns them is a pious man, he who buries them is a righteous man, and he who throws them away is a wicked man.<span class="x" onmousemove="('comment',' V. M.K. 18a. ');">¹⁵</span>

וכן אמר רבי יוחנן

'And blood-letting followed immediately by intercourse'. [This should be avoided] because a Master said: If a man has intercourse immediately after being bled, he will have feeble<span class="x" onmousemove="('comment',' Or 'nervous'. ');">¹⁶</span>

והוא שלנו בכלי מתכות וכלי נתר ככלי מתכות דמו

children; and if intercourse took place after both husband and wife have been bled, they will have children afflicted with ra'athan.<span class="x" onmousemove="('comment',' Ra'athan is one of the skin diseases causing extreme debility and nervous trembling. Cf. Keth. (Sonc. ed.) p. 486f. ');">¹⁷</span>

והלן בבית הקברות כדי שתשרה עליו רוח טומאה זימנין דמסכנין ליה

Rab<span class="x" onmousemove="('comment',' The parallel passage in Keth. 77b has 'R. Papa'. ');">¹⁸</span>

והנוטל צפרניו וזורקן לרשות הרבים מפני שאשה מעוברת עוברת עליהן ומפלת

stated: This has been said only in the case where nothing was tasted after the bleeding but if something was tasted after it there can be no harm.<span class="x" onmousemove="('comment',' Lit., 'we have nothing against it'. ');">¹⁹</span>

ולא אמרן אלא דשקיל בגנוסטרי

R. Hisda ruled: A man is forbidden to perform his marital duty in the day-time, for it is said, But thou shalt love thy neighbour as thyself.<span class="x" onmousemove="('comment',' Lev. XIX, 18. ');">²⁰</span>

ולא אמרן אלא דשקיל דידיה ודכרעיה

But what is the proof? — Abaye replied: He might observe something repulsive in her and she would thereby become loathsome to him.

ולא אמרן אלא דלא גז מידי בתרייהו אבל גז מידי בתרייהו לית לן בה

R. Huna said, Israel are holy and do not perform their marital duties in the day-time. Raba said, But in<span class="x" onmousemove="('comment',' Lit., 'and if there was'. ');">²¹</span>

ולא היא לכולה מילתא חיישינן

a dark house this is permitted; and a scholar<span class="x" onmousemove="('comment',' Who may be relied upon properly to darken the place. ');">²²</span>

ת"ר

may darken a room with his cloak and perform his marital duty. [But] we have learnt, OR SHE MUST PERFORM IT IN THE LIGHT OF A LAMP? — Read: SHE MUST examine IT IN THE LIGHT OF A LAMP.

ג' דברים נאמרו בצפרנים

Come and hear: Although [the Sages] have said, He who has intercourse in the light of a lamp is loathsome [etc.]?<span class="x" onmousemove="('comment',' V. supra 16b. Emphasis on the last word, implying that there is no actual prohibition. ');">²³</span>

שורפן חסיד קוברן צדיק זורקן רשע

— Read: He who examines his bed<span class="x" onmousemove="('comment',' Euphemism. ');">²⁴</span>

והמקיז דם ומשמש מטתו

in the light of a lamp is loathsome.<span class="x" onmousemove="('comment',' Since no proper examination can be made in its dim light. ');">²⁵</span>

דאמר מר

Come and hear: And the people of the house of Monobaz<span class="x" onmousemove="('comment',' King of Adiabene, whose family embraced Judaism. ');">²⁶</span>

מקיז דם ומשמש מטתו הויין לו בנים ויתקין

did three things, and on account of these they were honourably mentioned: They performed their marital duties in the day-time, they examined their beds with cotton,<span class="x" onmousemove="('comment',' Or 'clean and soft wool', on which the smallest particle of blood could be detected. Lit., 'wool of Parhaba' (Probably a geographical name), v. Jast. ');">²⁷</span>

הקיזו שניהם ושמשו הויין לו בנים בעלי ראתן

and they observed the rules of uncleanness and cleanness in the case of snow. At all events, was it not here stated, 'They performed their marital duties in the day-time'? Read: They examined their beds in the day-time. This may also be supported by logical argument. For if one were to imagine [that the reading is] 'performed their marital duties', would they have been 'honourably mentioned'? — Yes, indeed;<span class="x" onmousemove="('comment',' Lit., 'thus also'. ');">²⁸</span>

אמר רב

because owing to the prevalence<span class="x" onmousemove="('comment',' In the night-time. ');">²⁹</span>

ולא אמרן אלא דלא טעים מידי אבל טעים מידי לית לן בה

of sleep<span class="x" onmousemove="('comment',' Which numbs the passions. ');">³⁰</span>

אמר רב חסדא

she is likely to become repulsive to him.

אסור לו לאדם שישמש מטתו ביום שנאמר

'They examined their beds with cotton.' This provides support for a ruling of Samuel. For Samuel ruled: The bed<span class="x" onmousemove="('comment',' Euphemism. ');">³¹</span>

(ויקרא יט, יח) ואהבת לרעך כמוך

may be examined only with cotton tufts or with clean and soft wool. Rab observed: This explains what they said in Palestine<span class="x" onmousemove="('comment',' Lit., 'there'. ');">³²</span>

מאי משמע

on Sabbath eves,<span class="x" onmousemove="('comment',' Fridays. Friday night is the time appointed for scholars. ');">³³</span>

אמר אביי

when I was there, 'Who requires cotton tufts for his bread',<span class="x" onmousemove="('comment',' Euphemism. ');">³¹</span>

שמא יראה בה דבר מגונה ותתגנה עליו

and I did not understand at the time what they meant.

אמר רב הונא

Raba stated: Old flax garments are admirably suited for examination purposes. But can this be correct,<span class="x" onmousemove="('comment',' Lit., 'I am not'. ');">³⁴</span>

ישראל קדושים הם ואין משמשין מטותיהן ביום

seeing that the school of Manasseh taught: The bed<span class="x" onmousemove="('comment',' Euphemism. ');">³¹</span>

אמר רבא

may not be examined either with a red rag or with a black one or with flax,<span class="x" onmousemove="('comment',' Which is not white enough to show up a small speck of blood. ');">³⁵</span>

ואם היה בית אפל מותר

but only with cotton tufts or with clean and soft wool?<span class="x" onmousemove="('comment',' An objection against Raba. ');">³⁶</span>

ות"ח מאפיל בכסותו ומשמש

This is no difficulty, since the latter refers to flax while the former refers to garments of flax. And if you prefer I might reply: Both refer to garments of flax but the latter deals with new ones while the former deals with old ones.<span class="x" onmousemove="('comment',' The more they are washed the more suitable they are for the purpose. ');">³⁷</span>

תנן

'They observed the rules of uncleanness and cleanness in the case of snow.' We learnt elsewhere: Snow is neither a food nor a drink. Though one intended to use it as food it is not subject to the laws of the uncleanness of foodstuffs,<span class="x" onmousemove="('comment',' Since it is more like a drink than a food. ');">³⁸</span>

או תשמש לאור הנר

[but if one intended to use it] as a drink it is subject to the laws of the uncleanness of drinks. If a part of it contracted uncleanness all of it does not become unclean,<span class="x" onmousemove="('comment',' Because each particle of snow is regarded as a separate entity; and only that entity that had directly been touched by the unclean object contracts the uncleanness. ');">³⁹</span>

אימא

but if a part of it became clean<span class="x" onmousemove="('comment',' By coming in contact with the water of a ritual bath (v. Bez. 17b). ');">⁴⁰</span>

תבדוק לאור הנר

all of it becomes clean. Now is not this self contradictory? You first said, 'If a part of it contracted uncleanness all of it does not become unclean', and then you said, 'If a part of it became clean all of it becomes clean', which implies, does it not, that all of it was previously unclean?<span class="x" onmousemove="('comment',' But how is it possible for an uncleanness to have come in contact with all of it? ');">⁴¹</span>

ת"ש

— Abaye replied: This is a case, for instance, where it<span class="x" onmousemove="('comment',' The snow. ');">⁴²</span>

אע"פ שאמרו המשמש מטתו לאור הנר הרי זה מגונה

was carried across the air-space of an oven,<span class="x" onmousemove="('comment',' In which there was a dead creeping thing. ');">⁴³</span>

אימא

[in which case all the snow is unclean] because the Torah testified concerning an earthen vessel<span class="x" onmousemove="('comment',' Such as the oven spoken of. ');">⁴⁴</span>

הבודק מטתו לאור הנר הרי זה מגונה

that

תא שמע

ושל בית מונבז המלך היו עושין ג' דברים ומזכירין אותן לשבח

היו משמשין מטותיהם ביום ובודקין מטותיהם במילא פרהבא ונוהגין טומאה וטהרה בשלגים

קתני מיהא משמשין מטותיהן ביום

אימא

בודקין מטותיהם ביום

הכי נמי מסתברא דאי ס"ד משמשין מזכירין אותן לשבח

אין ה"נ דאגב דאיכא אונס שינה מגניא באפיה

ובודקין מטותיהן במילא פרהבא

מסייע ליה לשמואל דאמר שמואל

אין בודקין את המטה אלא בפקולין או בצמר נקי ורך

אמר רב

היינו דכי הואי התם בערבי שבתות הוו אמרי מאן בעי פקולי בנהמא ולא ידענא מאי קאמרי

אמר רבא

הני שחקי דכיתנא מעלי לבדיקה

איני והא תנא דבי מנשה

אין בודקין את המטה לא בעד אדום ולא בעד שחור ולא בפשתן אלא בפקולין או בצמר נקי ורך

לא קשיא הא בכיתנא הא במאני דכיתנא

ואיבעית אימא

הא והא במאני דכיתנא הא בחדתי הא בשחקי

נוהגין טומאה וטהרה בשלגין

תנן התם

שלג אינו לא אוכל ולא משקה

חישב עליו לאכילה אינו מטמא טומאת אוכלין למשקה מטמא טומאת משקין

נטמא מקצתו לא נטמא כולו נטהר מקצתו נטהר כולו

הא גופא קשיא אמרת נטמא מקצתו לא נטמא כולו והדר תני נטהר מקצתו נטהר כולו למימרא דנטמא כולו

אמר אביי

כגון שהעבירו על אויר תנור דהתורה העידה על כלי חרס