Niddah 60

Chapter 60

א הא קתני נדה

1 was not menstruant mentioned?1

ב שאם תראה יום ל"ד ותחזור ותראה יום מ' ואחד תהא מקולקלת עד מ"ח

2 — In order that if the woman observed a discharge on the thirty-fourth day<span class="x" onmousemove="('comment',' When she is held to be unclean on account of possible menstruation, though the day is only (34 — 7 = 27) the twenty-seventh of the thirty-three clean days prescribed for a male birth. ');">2

ג וכן לענין נקבה שאם תראה יום ע"ד ותחזור ותראה יום פ"א תהא מקולקלת עד פ"ח

3 and then observed one on the forty-first day3

ד רבי ישמעאל אומר יום מ"א תשב לזכר ולנדה כו' תניא רבי ישמעאל אומר טימא וטיהר בזכר וטימא וטיהר בנקבה

4 she<span class="x" onmousemove="('comment',' Despite the previous assumption of menstruation on the thirty-fourth day, which would put the forty-first day outside the seven days of the menstruation period (when the observation of a discharge necessitates the waiting of no more than one single day). ');">4 shall remain unclean5 until the forty-eighth day.<span class="x" onmousemove="('comment',' It being assumed that the miscarriage was a male and that the thirty-fourth day was therefore still within the thirty-three clean days prescribed for a male birth, so that the second discharge on the forty-first day was the first menstrual one after the completion of the thirty-three clean days in consequence of which she must wait another seven days to complete the menstruation period. Her ritual immersion, therefore, cannot take place before (41 + 7 = 48) the forty-eighth day. ');">6

ה מה כשטימא וטיהר בזכר יצירתו כיוצא בו אף כשטימא וטיהר בנקבה יצירתה כיוצא בה אמרו לו אין למדין יצירה מטומאה

5 And so also in respect [of the possible birth of] a female7 [the last word had to be mentioned] so that if she observed any blood on the seventy-fourth day and these again on the eighty-first day she shall remain unclean until the eighty-eighth day.8

ו אמרו לו לר' ישמעאל מעשה בקליאופטרא מלכת אלכסנדרוס שנתחייבו שפחותיה הריגה למלכות ובדקן ומצאן זה וזה למ"א אמר להן אני מביא לכם ראייה מן התורה ואתם מביאין לי ראייה מן השוטים

6 R. ISHMAEL RULED: [IF SHE MISCARRIED ON] THE FORTY-FIRST DAY SHE CONTINUES [HER PERIODS OF UNCLEANNESS AND CLEANNESS AS] FOR A MALE AND AS FOR A MENSTRUANT etc. It was taught: R. Ishmael stated, Scripture prescribed uncleanness9 and cleanness10 in respect of a male11 and it also prescribed uncleanness12

ז מאי ראיה מן התורה אילימא טימא וטיהר בזכר וטימא וטיהר בנקבה כו' הא קאמרי ליה אין דנין יצירה מטומאה

7 and cleanness13 in respect of a female,14 as in the case of the former15

ח אמר קרא תלד הוסיף לה הכתוב לידה אחרת בנקבה

8 his fashioning period16

ט ומאי ראיה מן השוטים אימר נקבה קדים ואיעבור ארבעין יומין קמי זכר

9 corresponds to his unclean and clean periods17 so also in the case of the latter18 her fashioning period19

י ורבנן סמא דנפצא אשקינהו ור' ישמעאל איכא גופא דלא מקבל סמא

10 corresponds to her unclean and clean periods.17 They20

יא אמר להם ר' ישמעאל מעשה בקלפטרא מלכת יוונית שנתחייבו שפחותיה הריגה למלכות ובדקן ומצאן זכר לארבעים ואחד ונקבה לפ"א אמרו לו אין מביאין ראיה מן השוטים

11 replied: The duration of the fashioning period cannot be derived from that of uncleanness. Furthermore, they said to R. Ishmael, A story is told of Cleopatra the queen of Alexandria<span class="x" onmousemove="('comment',' Cur. edd. 'Alexandrus' (cf. Jast.). The following incident may have its origin in a legend that Cleopatra (68-30 B.C.E.) before committing suicide attempted various forms of execution on her slaves (cf. Golds.). ');">21 that when her handmaids were sentenced to death by royal decree they22 were subjected to a test23 and it was found that both [a male and a female embryo] were fully fashioned on the forty-first day. He replied: I bring you proof from the Torah and you bring proof from some fools! But what was his 'proof from the Torah'? If it was the argument, 'Scripture prescribed uncleanness and cleanness in respect of a male and it also prescribed uncleanness and cleanness in respect of a female etc.', have they not already replied, 'The duration of the fashioning period cannot be derived from that of uncleanness'? — The Scriptural text says, She bear,24

יב מאי טעמא הך דנקבה אייתרה ארבעין יומין והדר איעבר

12 Scripture thus25 doubles the ante-natal period26

יג ורבי ישמעאל לשומר מסרינהו ורבנן אין אפוטרופוס לעריות אימא שומר גופיה בא עליה

13 in the case of a female.27

יד ודילמא אי קרעוהו להך דנקבה בארבעין וחד הוה משתכחא כזכר אמר אביי בסימניהון שוין

14 But why [should the test spoken of by the Rabbis be described as] 'proof from some fools'? — It might be suggested that the conception of the female preceded that of the male by forty days.28 And the Rabbis?29 — They30

טו וחכ"א אחד בריית זכר ואחד בריית נקבה וכו' חכמים היינו ת"ק

15 were made to drink31 a scattering drug32 And R. Ishmael?33

טז וכי תימא למסתמא רישא כרבנן ויחיד ורבים הלכה כרבים פשיטא

16 — Some constitution is insusceptible34 to a drug.35

יז מהו דתימא מסתברא טעמא דרבי ישמעאל דקמסייע ליה קראי קמ"ל

17 Then said R. Ishmael to them:36 A story is told of Cleopatra the Grecian37

יח דרש רבי שמלאי למה הולד דומה במעי אמו לפנקס שמקופל ומונח ידיו על שתי צדעיו שתי אציליו על ב' ארכובותיו וב' עקביו על ב' עגבותיו וראשו מונח לו בין ברכיו ופיו סתום וטבורו פתוח ואוכל ממה שאמו אוכלת ושותה ממה שאמו שותה ואינו מוציא רעי שמא יהרוג את אמו וכיון שיצא לאויר העולם נפתח הסתום ונסתם הפתוח שאלמלא כן אינו יכול לחיות אפילו שעה אחת

18 queen that when her handmaids were sentenced to death under a government order they were subjected to a test and it was found that a male embryo was fully fashioned on the forty-first day38 and a female embryo on the eighty-first day. They replied: No one adduces proof from fools. What is the reason?39 — It is possible that the handmaid with the female delayed40 [intercourse] for forty days and that it was only then that conception occurred.41

יט ונר דלוק לו על ראשו וצופה ומביט מסוף העולם ועד סופו שנאמר (איוב כט, ג) בהלו נרו עלי ראשי לאורו אלך חשך ואל תתמה שהרי אדם ישן כאן ורואה חלום באספמיא

19 And R. Ishmael?42 — They were placed in the charge of a warden.43 And the Rabbis?44

כ ואין לך ימים שאדם שרוי בטובה יותר מאותן הימים שנאמר (איוב כט, ב) מי יתנני כירחי קדם כימי אלוה ישמרני ואיזהו ימים שיש בהם ירחים ואין בהם שנים הוי אומר אלו ירחי לידה

20 — There is no guardian against unchastity;45 and the warden himself might have intercourse with them. But46 is it not possible that if a surgical operation had been performed on the forty-first day the female embryo also might have been found in a fully fashioned condition like the male?47

כא ומלמדין אותו כל התורה כולה שנאמר (משלי ד ד) ויורני ויאמר לי יתמך דברי לבך שמור מצותי וחיה ואומר (איוב כט, ד) בסוד אלוה עלי אהלי

21 — Abaye replied: They48 were equal as far as these distinguishing marks were concerned.49 THE SAGES, HOWEVER, MAINTAIN THAT BOTH THE FASHIONING OF THE MALE AND THE FASHIONING OF THE FEMALE etc. Is not the ruling of the Sages identical with that of the first Tanna?<span class="x" onmousemove="('comment',' Who earlier in the Mishnah ruled that 'IF ON THE FORTY-FIRST DAY SHE MUST CONTINUE … FOR BOTH A MALE AND A FEMALE AND FOR A MENSTRUANT' from which it follows that a female also is fully fashioned on the forty-first day. ');">50

כב מאי ואומר וכי תימא נביא הוא דקאמר ת"ש בסוד אלוה עלי אהלי

22 And should you reply that the object51 was to indicate that the anonymous Mishnah represented the view of the Rabbis because when an individual is opposed by many the halachah is in agreement with the many, is not this52 obvious?53

כג וכיון שבא לאויר העולם בא מלאך וסטרו על פיו ומשכחו כל התורה כולה שנאמר (בראשית ד, ז) לפתח חטאת רובץ

23 — It might have been presumed that R. Ishmael's reason is acceptable since it is also supported by a Scriptural text,54 hence we were informed55

כד ואינו יוצא משם עד שמשביעין אותו שנאמר (ישעיהו מה, כג) כי לי תכרע כל ברך תשבע כל לשון כי לי תכרע כל ברך זה יום המיתה שנאמר (תהלים כב, ל) לפניו יכרעו כל יורדי עפר תשבע כל לשון זה יום הלידה שנאמר (תהלים כד, ד) נקי כפים ובר לבב אשר לא נשא לשוא נפשו ולא נשבע למרמה

24 [that the halachah is in agreement with the Sages].56 R. Simlai delivered the following discourse: What does an embryo resemble when it is in the bowels of its mother? Folded writing tablets.57 Its hands rest on its two temples respectively, its two elbows on its two legs and its two heels against its buttocks. Its head lies between its knees, its mouth is closed and its navel is open, and it eats what its mother eats and drinks what its mother drinks, but produces no excrements because otherwise it might kill its mother. As soon, however, as it sees the light58 the closed organ59

כה ומה היא השבועה שמשביעין אותו תהי צדיק ואל תהי רשע ואפילו כל העולם כולו אומרים לך צדיק אתה היה בעיניך כרשע והוי יודע שהקב"ה טהור ומשרתיו טהורים ונשמה שנתן בך טהורה היא אם אתה משמרה בטהרה מוטב ואם לאו הריני נוטלה ממך

25 opens and the open one60 closes, for if that had not happened the embryo could not live even one single hour. A light burns above its head and it looks and sees from one end of the world to the other, as it is said, then his lamp shined above my head, and by His light I walked through darkness.61

כו תנא דבי ר' ישמעאל משל לכהן שמסר תרומה לעם הארץ ואמר לו אם אתה משמרה בטהרה מוטב ואם לאו הריני שורפה לפניך

26 And do not be astonished at this, for a person sleeping here62 might see a dream in Spain. And there is no time in which a man enjoys greater happiness than in those days,63 for it is said, O that I were as the months of old, as in the days when God watched over me;64

כז א"ר אלעזר

27 now which are the days' that make up 'months'65 and do not make up years? The months of pregnancy of course.66 It is also taught all the Torah from beginning to end,67 for it is said, And he taught me, and said unto me: 'Let thy heart hold fast my words, keep my commandments and live',68 and it is also said, When the converse of God was upon my tent.69 Why the addition of70 'and it is also said'? — In case you might say that it was only the prophet who said that,71 come and hear 'when the converse of God was upon my tent.69 As soon as it, sees the light an angel approaches, slaps it on its mouth and causes it to forget all the Torah completely,67 as it is said, Sin coucheth at the door.72 It does not emerge from there before it is made to take an oath,73 as it is said, That unto Me every knee shall bow, every tongue shall swear;74 'That unto Me every knee shall bow' refers to the day of dying of which it is said All they that go down to the dust shall kneel before Him;75 'Every tongue shall swear' refers to the day of birth of which it is said, He that hath clean hands, and a pure heart, who hath not taken My name76 in vain, and hath not sworn deceitfully.77 What is the nature of the oath that it is made to take? Be righteous, and be never wicked; and even if all the world tells you, You are righteous', consider yourself wicked.78 Always bear in mind79 that the Holy One, blessed be He, is pure, that his ministers are pure and that the soul which He gave you is pure; if you preserve it in purity, well and good, but if not, I will take it away from you. The school of R. Ishmael taught: This may be compared to the case of a priest who handled over some terumah to an 'am ha-arez and told him, 'If you preserve it under conditions of cleanness, well and good, but if not, I will burn it in your presence'. R. Eleazar

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