Niddah 61

Chapter 61

א מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי
1 observed: What is the Scriptural proof?<span class="x" onmousemove="('comment',' That an oath is taken on the day of one's birth. ');"><sup>1</sup></span> From my mother's womb Thou art gozi.<span class="x" onmousemove="('comment',' Ps. LXXI, 6; E.V., Thou art He that took me out of my mother's womb. ');"><sup>2</sup></span> What is the proof that 'gozi' implies 'swearing'? — Because it is written, Swear [gozi] concerning thy naziriteship and cast away.<span class="x" onmousemove="('comment',' Jer. VII, 29; E.V., Cut off thy hair, and cast it away. ');"><sup>3</sup></span> R. Eleazar further stated: What does an embryo resemble when it is in its mother's bowels? A nut floating in a bowl of water. Should someone put his finger upon it, it would sink on the one side or on the other.
ב ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן
2 Our Rabbis taught: During the first three months<span class="x" onmousemove="('comment',' Of pregnancy. ');"><sup>4</sup></span> the embryo occupies the lowest chamber, during the middle ones it occupies the middle chamber and during the last months it occupies the uppermost chamber; and when its time to emerge arrives it turns over and then emerges, and this is the cause of the woman's pains.<span class="x" onmousemove="('comment',' At a childbirth. ');"><sup>5</sup></span> This also agrees with what was taught:<span class="x" onmousemove="('comment',' So Bomb. ed. Cur. edd. 'we learnt'. ');"><sup>6</sup></span>
ג תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה
3 The pains of a female birth are more intense than those of a male birth. R. Eleazar further observed, 'What is the Scriptural proof for this?<span class="x" onmousemove="('comment',' That the embryo first occupies the lowest chamber. ');"><sup>7</sup></span> When I was made in secret, and curiously wrought in the lowest parts of the earth;<span class="x" onmousemove="('comment',' Ps. CXXXIX, 15. ');"><sup>8</sup></span>
ד והיינו דתנן חבלי של נקבה מרובין משל זכר
4 it does not say 'dwelt' but 'curiously wrought'.<span class="x" onmousemove="('comment',' Implying the inception of the embryo; and this is stated to be 'in the lowest parts'. ');"><sup>9</sup></span> Why are the pains of a female birth greater than those of a male birth? — The female emerges in the position she assumes during intercourse and the male emerges in the position he assumes during intercourse. The former, therefore, turns her face upwards<span class="x" onmousemove="('comment',' The turning intensifying the pains. ');"><sup>10</sup></span>
ה ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי
5 while the latter<span class="x" onmousemove="('comment',' Since the embryo is all the time lying face downwards. ');"><sup>11</sup></span> need not turn his face. Our Rabbis taught: During the first three months<span class="x" onmousemove="('comment',' Of pregnancy. ');"><sup>4</sup></span> marital intercourse is injurious to the woman and it is also injurious to the child. During the middle ones it is injurious to the woman but beneficial for the child. During the last months it is beneficial for both the woman and the child, since on account of it the child becomes well-formed and of strong vitality.
ו מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו
6 One taught: He who indulges in marital intercourse on the ninetieth day<span class="x" onmousemove="('comment',' Of pregnancy. ');"><sup>4</sup></span> is as though he had shed blood. But whence could one know this?<span class="x" onmousemove="('comment',' When the ninetieth day is. ');"><sup>12</sup></span>
ז תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז
7 — Rather, said Abaye, one carries on marital intercourse in the usual manner and the Lord preserveth the simple.<span class="x" onmousemove="('comment',' Ps. CXVI, 6; those who are unable to protect themselves. ');"><sup>13</sup></span> Our Rabbis taught: There are three partners in man, the Holy One, blessed be He, his father and his mother. His father supplies the semen of the white substance out of which are formed the child's bones, sinews, nails, the brain in his head and the white in his eye; his mother supplies the semen of the red substance out of which is formed his skin, flesh, hair, blood<span class="x" onmousemove="('comment',' So MS.M. and Elijah Wilna. Cur. edd. omit. ');"><sup>14</sup></span>
ח תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה'
8 and the black of his eye; and the Holy One, blessed be He, gives him the spirit and the breath,<span class="x" onmousemove="('comment',' Or 'soul'. ');"><sup>15</sup></span> beauty of features, eyesight, the power of hearing<span class="x" onmousemove="('comment',' Lit., 'of the ear'. ');"><sup>16</sup></span> and the ability to speak<span class="x" onmousemove="('comment',' Lit., 'of the mouth'. ');"><sup>17</sup></span> and to walk,<span class="x" onmousemove="('comment',' Lit., 'walking of the feet'. ');"><sup>18</sup></span> understanding and discernment. When his time to depart from the world approaches the Holy One, blessed be He, takes away his share and leaves the shares of his father and his mother with them. R. Papa observed: It is this that people have in mind when they say, 'Shake off the salt<span class="x" onmousemove="('comment',' Metaph. for the soul, 'the preserver of the human body'. ');"><sup>19</sup></span>
ט תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל
9 and cast the flesh to the dog'.<span class="x" onmousemove="('comment',' Proverb. The lifeless body is of little more value. ');"><sup>20</sup></span> R. Hinena b. Papa gave the following exposition: What is the purport of the Scriptural text, Who doeth great things past finding out,' yea, marvellous things without number?<span class="x" onmousemove="('comment',' Job IX, 10. ');"><sup>21</sup></span> Come and see the contrast between the potency of the Holy One, blessed be He, and that of mortal man.<span class="x" onmousemove="('comment',' Lit., 'that not like the measure of&nbsp;… is the measure of flesh and blood'. ');"><sup>22</sup></span> A man might put his things<span class="x" onmousemove="('comment',' Cf. MS.M. Cur. edd., 'the measure of flesh and blood he puts a thing'. ');"><sup>23</sup></span> in a skin bottle<span class="x" onmousemove="('comment',' Hemeth, a skin drawn off the body of the animal in such a manner as not to damage it except for the cuts at the tail and legs. ');"><sup>24</sup></span>
י וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא
10 [whose holes<span class="x" onmousemove="('comment',' Cf. prev. n. ');"><sup>25</sup></span> are] tied up and whose orifice is turned upwards and yet it is doubtful whether [the things] would be preserved or not, whereas the Holy One, blessed be He, fashions the embryo in a woman's internal organ that is open and whose orifice is turned downwards and yet it is preserved. Another exposition: If a man puts his things on the scale of a balance, the heavier they are the lower the scale descends, whereas the Holy One, blessed be He, [fashioned the woman in such a manner that] the heavier the embryo the higher it rises.<span class="x" onmousemove="('comment',' Beginning in the lowest chamber at conception it rises steadily to the highest, as stated supra. ');"><sup>26</sup></span> R. Jose the Galilean gave the following exposition: What is the purport of the Scriptural text, I will give thanks unto Thee, for I am fearfully and wonderfully made; wonderful are Thy works; and that my soul knoweth right well?<span class="x" onmousemove="('comment',' Ps. CXXXIX, 14. ');"><sup>27</sup></span>
יא דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר
11 Come and see the contrast between the potency of the Holy One, blessed be He, and that of mortal man.<span class="x" onmousemove="('comment',' V. p. 214, n. 10. ');"><sup>28</sup></span> If a man<span class="x" onmousemove="('comment',' Cf. MS.M. Cur. edd. add, 'the measure of flesh and blood'. ');"><sup>29</sup></span> puts different seeds in a bed each grows in the manner of its own particular species, whereas the Holy One, blessed be He, fashions the embryo in the woman's bowels in such a manner that all<span class="x" onmousemove="('comment',' The semen of both parents. ');"><sup>30</sup></span> grow into one and the same kind. Another exposition: If a dyer puts different ingredients into a boiler they all unite into one colour, whereas the Holy One, blessed be He, fashions the embryo in a woman's bowels in a manner that each element develops in its own natural way.<span class="x" onmousemove="('comment',' The one develops into bones, sinews, nails etc. while the other develops into skin, flesh etc., as stated supra. ');"><sup>31</sup></span> R. Joseph gave the following exposition: What is the purport of the Scriptural text, I will give thanks unto Thee, O Lord; for though Thou wast angry with me, Thine anger is turned away, and Thou comfortest me.<span class="x" onmousemove="('comment',' Isa. XII, 1. ');"><sup>32</sup></span>
יב דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה
12 The text alludes to<span class="x" onmousemove="('comment',' Lit., 'of what does Scripture speak? Of'. ');"><sup>33</sup></span> two men who set out on a trading expedition when a thorn got into [the foot of] one of them who<span class="x" onmousemove="('comment',' Having been compelled by the accident to interrupt his journey. ');"><sup>34</sup></span> began to blaspheme and to revile. After a time, however, when he heard that his friend's ship had sunk into the sea he<span class="x" onmousemove="('comment',' Being gratified at the turn of events which prevented him from embarking on the disastrous expedition. ');"><sup>35</sup></span>
יג דרש רבי יוסי הגלילי מאי דכתיב (תהילים קל״ט:י״ד ) אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד
13 began to laud and praise. Hence it is written, 'Thine anger is turned away, and Thou comfortest me'. This is indeed in line with what R. Eleazar stated: What is implied by the Scriptural text, Who doeth wondrous things alone;<span class="x" onmousemove="('comment',' Emphasis on 'alone'. E.V., Who only&nbsp;… things. ');"><sup>36</sup></span> and blessed be His glorious name for ever?<span class="x" onmousemove="('comment',' Ps. LXXII, 18f. ');"><sup>37</sup></span> Even the person for whom a miracle is performed<span class="x" onmousemove="('comment',' Lit., 'master of the miracle'. ');"><sup>38</sup></span> is unaware of the miracle.<span class="x" onmousemove="('comment',' Only God alone knows it. Cf. prev. n. but two. ');"><sup>39</sup></span> R. Hanina b. Papa made the following exposition: What is the implication of the Scriptural text, Thou measurest my going about and my lying down, and art acquainted with all my ways?<span class="x" onmousemove="('comment',' Ps. CXXXIX, 3. ');"><sup>40</sup></span>
יד דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו
14 It<span class="x" onmousemove="('comment',' The expression of zeritha ('Thou measureth') which coming from the root [H], may be rendered, 'thou winnowest'. ');"><sup>41</sup></span> teaches that man is not fashioned from all the drop but only from its purest part. The school of R. Ishmael taught: This is analogous to the action of one who, winnowing<span class="x" onmousemove="('comment',' Cf. prev. n. ');"><sup>42</sup></span> in threshing floors, takes up the edible part and leaves the refuse. This is in agreement with an exposition of R. Abbahu. For R. Abbahu pointed out an incongruity: It is written, For Thou hast winnowed me from<span class="x" onmousemove="('comment',' E.V, 'girded me with'. ');"><sup>43</sup></span>
טו דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר
15 strength<span class="x" onmousemove="('comment',' II Sam. XXII, 40. ');"><sup>44</sup></span> and it is also written,<span class="x" onmousemove="('comment',' In the corresponding passage. ');"><sup>45</sup></span>
טז בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני
16 The God that girdeth me with strength!<span class="x" onmousemove="('comment',' Ps. XVIII, 33. ');"><sup>46</sup></span> David in effect said to the Holy One, blessed be He, 'Sovereign of the world, Thou hast winnowed me<span class="x" onmousemove="('comment',' Cf. supra n. 2. ');"><sup>47</sup></span> and Thou hast girded me with strength'. R. Abbahu also gave this exposition: What is the implication of the Scriptural text, Who hath counted the dust of Jacob, or numbered the stock of Israel?<span class="x" onmousemove="('comment',' Num. XXIII, 10. ');"><sup>48</sup></span>
יז והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו
17 It teaches that the Holy One, blessed be He, sits and counts the stock of Israel. 'When [He wonders] will appear the drop from which a righteous man could be fashioned'? Moreover, it is for this reason that the eye of the wicked Balaam was blinded. He said, 'Would He who is pure and holy and whose ministers are pure and holy look upon such a thing?' His eye was forthwith blinded, for it is written, And the saying of the man whose eye is closed.<span class="x" onmousemove="('comment',' Ibid. XXIV, 3. E.V., 'is opened'. ');"><sup>49</sup></span> This is in line with what R. Johanan stated: What is the implication of the Scriptural text, And he lay with her in that night?<span class="x" onmousemove="('comment',' Gen. XXX, 16; emphasis on [H]. ');"><sup>50</sup></span> It teaches that the Holy One, blessed be He, assisted in that matter. For it is said, Issachar is a large-boned ass;<span class="x" onmousemove="('comment',' Ibid. XLIX, 14. ');"><sup>51</sup></span> it is the ass<span class="x" onmousemove="('comment',' On which Jacob rode and which stopped at Leah's tent. ');"><sup>52</sup></span>
יח דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת
18 that has caused<span class="x" onmousemove="('comment',' Garem ('large-boned') is derived from a root which in Aramaic signifies also 'to cause'. The consonants may be vocalized as garam. Hamor garam, 'the ass was the cause'. ');"><sup>53</sup></span> the birth of Issachar. R. Isaac citing R. Ammi<span class="x" onmousemove="('comment',' Var. lec. Assi ('En Jacob). ');"><sup>54</sup></span> stated: If the woman emits her semen first she bears a male child; if the man emits his semen first she bears a female child; for it is said, If a woman emits semen<span class="x" onmousemove="('comment',' E.V., 'be delivered'. ');"><sup>55</sup></span> and bear a man-child.<span class="x" onmousemove="('comment',' Lev. XII, 2. ');"><sup>56</sup></span>
יט כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני
19 Our Rabbis taught: At first it used to be said that 'if the woman emits her semen first she will bear a male, and if the man emits his semen first she will bear a female', but the Sages did not explain the reason, until R. Zadok came and explained it: These are the sons of Leah, whom she bore unto Jacob in Paddan-aram, with his daughter Dinah,<span class="x" onmousemove="('comment',' Gen. XLVI, 15. ');"><sup>57</sup></span> Scripture thus ascribes the males to the females<span class="x" onmousemove="('comment',' 'Sons of Leah'. ');"><sup>58</sup></span> and the females to the males.<span class="x" onmousemove="('comment',' 'His daughter Dinah'. ');"><sup>59</sup></span>
כ דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה
20 And the sons of Ulam were mighty men of valour, archers; and had many sons, and sons' sons.<span class="x" onmousemove="('comment',' I Chron. VIII, 40. ');"><sup>60</sup></span> Now is it within the power of man to increase<span class="x" onmousemove="('comment',' The Heb. for 'had many' is the Hif. of [H] which may be rendered 'cause to increase'. ');"><sup>61</sup></span> the number of 'sons and sons' sons'? But the fact is that because
כא ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין
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כב והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר
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כג אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר
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כד תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים
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כה (דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך
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