Niddah 62

Chapter 62

א שמשהין עצמן בבטן כדי שיזריעו נשותיהן תחלה שיהו בניהם זכרים מעלה עליהן הכתוב כאילו הם מרבים בנים ובני בנים והיינו דאמר רב קטינא יכולני לעשות כל בני זכרים אמר רבא הרוצה לעשות כל בניו זכרים יבעול וישנה
1 they contained themselves during intercourse<span class="x" onmousemove="('comment',' Lit., in the belly'. ');"><sup>1</sup></span> in order that their wives should emit their semen first so that their children shall be males, Scripture attributes to them the same merit as if they had themselves caused the increase of the number of their sons and sons' sons. This explains what R. Kattina said, 'I could make all my children to be males'. Raba stated: One who desires all his children to be males should cohabit twice in succession. R. Isaac citing R. Ammi<span class="x" onmousemove="('comment',' Var. lec. Assi ('En Jacob). ');"><sup>2</sup></span> further stated: A woman conceives only immediately before her menstrual period, for it is said, Behold I was brought forth in iniquity;<span class="x" onmousemove="('comment',' Ps. LI, 7. The last word is taken as an allusion to the menstruation period when intercourse is an iniquity' and the prefixed beth ('in') is rendered 'near'. ');"><sup>3</sup></span> but R. Johanan stated: A woman conceives only immediately after her ritual immersion, for it is said, And in cleansing<span class="x" onmousemove="('comment',' E.V., 'sin'. ');"><sup>4</sup></span>
ב ואמר רבי יצחק אמר רבי אמי אין אשה מתעברת אלא סמוך לוסתה שנאמר (תהלים נא, ז) הן בעון חוללתי
2 did my mother conceive me.<span class="x" onmousemove="('comment',' Ps. LI, 7. ');"><sup>5</sup></span> What is the proof that 'het'<span class="x" onmousemove="('comment',' The Heb. word here rendered 'cleansing' (E.V., 'sin'). ');"><sup>6</sup></span> bears the meaning of cleansing? — Since it is written 'we-hitte<span class="x" onmousemove="('comment',' Of the same rt. as het. ');"><sup>7</sup></span>
ג ורבי יוחנן אמר סמוך לטבילה שנאמר (תהלים נא, ז) ובחטא יחמתני אמי
3 the house'<span class="x" onmousemove="('comment',' Lev. XIV, 52. ');"><sup>8</sup></span> and this is translated,<span class="x" onmousemove="('comment',' I.e., by the Targum Onkelos. ');"><sup>9</sup></span> 'And so shall he cleanse the house'. And if you prefer I might reply: The proof is derived from the following: Purge<span class="x" onmousemove="('comment',' Tehate'eni (cf. prev. n. but one). ');"><sup>10</sup></span>
ד מאי משמע דהאי חטא לישנא דדכויי הוא דכתיב (ויקרא יד, מט) וחטא את הבית ומתרגמינן וידכי ית ביתא ואי בעית אימא מהכא (תהלים נא, ט) תחטאני באזוב ואטהר
4 me with hyssop and I shall be clean.<span class="x" onmousemove="('comment',' Ps. LI, 9. ');"><sup>11</sup></span> R. Isaac citing R. Ammi further stated: As soon as a male comes into the world peace comes into the world, for it is said, Send ye a gift<span class="x" onmousemove="('comment',' Kar; E.V. 'lambs'. ');"><sup>12</sup></span> for the ruler of the land<span class="x" onmousemove="('comment',' Isa. XVI, 1. ');"><sup>13</sup></span> [and the Hebrew for] male<span class="x" onmousemove="('comment',' Zakar. ');"><sup>14</sup></span> [is composed of the consonants of the 'words for] 'this is a gift'.<span class="x" onmousemove="('comment',' Zeh kar. Gifts foster peace. ');"><sup>15</sup></span>
ה ואמר רבי יצחק אמר רבי אמי כיון שבא זכר בעולם בא שלום בעולם שנאמר (ישעיהו טז, א) שלחו כר מושל ארץ זכר זה כר
5 R. Isaac citing<span class="x" onmousemove="('comment',' V. marg. gl. Cur. edd., 'the school of'. ');"><sup>16</sup></span> R. Ammi further stated: When a male comes into the world his provision comes with him, [the Hebrew for] male [zakar, being composed of the consonants of the words for] 'this is provision [zeh kar]', for it is written, And he prepared a great provision [kera] for them.<span class="x" onmousemove="('comment',' II Kings VI, 23. ');"><sup>17</sup></span>
ו ואמר ר' יצחק דבי רבי אמי בא זכר בעולם בא ככרו בידו זכר זה כר דכתיב (מלכים ב ו, כג) ויכרה להם כירה גדולה
6 A female has nothing with her, [the Hebrew for] female [nekebah] implying 'she comes with nothing' [nekiyyah ba'ah]. Unless she demands her food nothing is given to her, for it is written, Demand [nakebah]<span class="x" onmousemove="('comment',' The same consonants as those for female (nekebah). ');"><sup>18</sup></span> from<span class="x" onmousemove="('comment',' E.V., 'appoint'. ');"><sup>19</sup></span> me thy wages and I will give it.<span class="x" onmousemove="('comment',' Gen. XXX, 28. ');"><sup>20</sup></span> R. Simeon b. Yohai was asked by his disciples: Why did the Torah ordain that a woman after childbirth should bring a sacrifice? He replied: When she kneels in bearing she swears impetuously that she will have no intercourse with her husband. The Torah, therefore, ordained that she should bring a sacrifice. (R. Joseph demurred: Does she not<span class="x" onmousemove="('comment',' When swearing. ');"><sup>21</sup></span>
ז נקבה אין עמה כלום נקבה נקייה באה עד דאמרה מזוני לא יהבי לה דכתיב (בראשית ל, כח) נקבה שכרך עלי ואתנה
7 act presumptuously<span class="x" onmousemove="('comment',' Of course she does. ');"><sup>22</sup></span> in which case the absolution of the oath<span class="x" onmousemove="('comment',' Lit., 'the thing'. ');"><sup>23</sup></span> depends on her regretting it?<span class="x" onmousemove="('comment',' It does. Now in such a case it is only a Sage who, after satisfying himself of the sincerity of her plea, may absolve her. A sacrifice, however, has no place here at all. ');"><sup>24</sup></span>
ח שאלו תלמידיו את רבי שמעון בן יוחי מפני מה אמרה תורה יולדת מביאה קרבן אמר להן בשעה שכורעת לילד קופצת ונשבעת שלא תזקק לבעלה לפיכך אמרה תורה תביא קרבן
8 Furthermore, she should<span class="x" onmousemove="('comment',' Instead of the sacrifice of a bird prescribed for a woman after a confinement. ');"><sup>25</sup></span> have brought a sacrifice prescribed for an oath!)<span class="x" onmousemove="('comment',' A lamb or a goat. ');"><sup>26</sup></span> And why did the Torah ordain that in the case of a male [the woman is clean] after seven days and in that of a female after fourteen days? [On the birth of a] male with whom all rejoice she regrets her oath after seven days, [but on the birth of a female] about whom everybody is upset she regrets her oath after fourteen days. And why did the Torah ordain circumcision on the eighth day?<span class="x" onmousemove="('comment',' After birth, and not on the seventh which is the last day of uncleanness ');"><sup>27</sup></span> In order that the guests<span class="x" onmousemove="('comment',' Lit., 'all.' ');"><sup>28</sup></span> shall not enjoy themselves<span class="x" onmousemove="('comment',' At the festive meal given in honour of the circumcision. ');"><sup>29</sup></span>
ט מתקיף לה רב יוסף והא מזידה היא ובחרטה תליא מילתא ועוד קרבן שבועה בעי איתויי
9 while his father and mother are not in the mood for it.<span class="x" onmousemove="('comment',' Lit., 'sad', on account of the prohibition of intercourse which remains in force until the conclusion of the seventh day. ');"><sup>30</sup></span> It was taught: R. Meir used to say, Why did the Torah ordain that the uncleanness of menstruation should continue for seven days? Because being in constant contact with his wife<span class="x" onmousemove="('comment',' Lit., 'with her'. ');"><sup>31</sup></span> [a husband might] develop a loathing towards her. The Torah, therefore, ordained: Let her<span class="x" onmousemove="('comment',' Even after the least discharge of blood. ');"><sup>32</sup></span>
י ומפני מה אמרה תורה זכר לשבעה ונקבה לארבעה עשר זכר שהכל שמחים בו מתחרטת לשבעה נקבה שהכל עצבים בה מתחרטת לארבעה עשר
10 be unclean for seven days<span class="x" onmousemove="('comment',' When intimate intercourse is forbidden. ');"><sup>33</sup></span> in order that<span class="x" onmousemove="('comment',' By being deprived of her intimacy for certain recurrent periods. ');"><sup>34</sup></span> she shall be beloved by her husband as at the time of her first entry into the bridal chamber.
יא ומפני מה אמרה תורה מילה לשמונה שלא יהו כולם שמחים ואביו ואמו עצבים
11 R. Dostai son of R. Jannai was asked by his disciples: Why<span class="x" onmousemove="('comment',' In matrimony. ');"><sup>35</sup></span> does a man go in search of a woman and no woman goes in search of a man? This is analogous to the case of a man who lost something. Who goes in search of what? He who lost the thing goes in search of what he lost.<span class="x" onmousemove="('comment',' The rib from which Eve was built was taken from Adam. ');"><sup>36</sup></span>
יב תניא היה ר"מ אומר מפני מה אמרה תורה נדה לשבעה מפני שרגיל בה וקץ בה אמרה תורה תהא טמאה שבעה ימים כדי שתהא חביבה על בעלה כשעת כניסתה לחופה
12 And why does the man lie face downwards and the woman face upwards towards the man? He [faces the elements] from which he was created<span class="x" onmousemove="('comment',' The earth. ');"><sup>37</sup></span> and she [faces the man] from whom she was created.<span class="x" onmousemove="('comment',' Cf. prev. n. but one. ');"><sup>38</sup></span> And why is a man easily pacified and a woman is not easily pacified? He [derives his nature] from the place from which he was created<span class="x" onmousemove="('comment',' Earth, which yields. ');"><sup>39</sup></span> and she [derives hers] from the place from which she was created.<span class="x" onmousemove="('comment',' The unyielding bone of a rib. ');"><sup>40</sup></span> Why is a woman's voice sweet and a man's voice is not sweet? He [derives his] from the place from which he was created<span class="x" onmousemove="('comment',' A beat upon the earth produces no note. ');"><sup>41</sup></span>
יג שאלו תלמידיו את רבי דוסתאי ברבי ינאי מפני מה איש מחזר על אשה ואין אשה מחזרת על איש משל לאדם שאבד לו אבידה מי מחזר על מי בעל אבידה מחזיר על אבידתו
13 and she [derives hers] from the place from which she was created.<span class="x" onmousemove="('comment',' A bone can be made to produce certain notes. ');"><sup>42</sup></span> Thus it is said, For sweet is thy voice, and thy countenance is comely.<span class="x" onmousemove="('comment',' Cant. II, 14. ');"><sup>43</sup></span> <b><i>MISHNAH</i></b>. THE DAUGHTERS OF THE SAMARITANS<span class="x" onmousemove="('comment',' Kuthim, the people of Cutha and other places of Assyria who were transported to Samaria after the destruction of the northern kingdom and who combined their former idol-worship with a belief in the God of Israel (II Kings XVII, 24ff). Their descendants were for a time regarded as suspected Israelites and finally were entirely excluded from the community. ');"><sup>44</sup></span> ARE REGARDED AS MENSTRUANTS FROM THEIR CRADLE;<span class="x" onmousemove="('comment',' This is explained in the Gemara infra. ');"><sup>45</sup></span>
יד ומפני מה איש פניו למטה ואשה פניה למעלה כלפי האיש זה ממקום שנברא וזו ממקום שנבראת
14 AND THE SAMARITANS IMPART UNCLEANNESS TO A COUCH UNDERNEATH AS TO A COVER ABOVE,<span class="x" onmousemove="('comment',' This is explained in the Gemara infra. ');"><sup>45</sup></span> SINCE THEY COHABIT WITH MENSTRUANTS BECAUSE [THEIR WIVES] CONTINUE [UNCLEAN FOR SEVEN DAYS] ON ACCOUNT OF A DISCHARGE OF ANY BLOOD.<span class="x" onmousemove="('comment',' Even blood that is clean. Should a discharge of clean blood on one day be followed by one of unclean on the following day, the Samaritan woman would count the seven days of uncleanness from the first day, regarding the second discharge as having occurred within the seven days of menstruation, so that on the eighth day she regards herself as clean, while as a matter of fact her uncleanness began on the second day and continues for seven days, the last of which is the eighth from the first discharge on which she is still menstrually unclean. ');"><sup>46</sup></span>
טו ומפני מה האיש מקבל פיוס ואין אשה מקבלת פיוס זה ממקום שנברא וזו ממקום שנבראת
15 ON ACCOUNT OF THEIR [UNCLEANNESS,]<span class="x" onmousemove="('comment',' If a person, for instance, covered himself with the unclean articles mentioned. ');"><sup>47</sup></span> HOWEVER, NO OBLIGATION<span class="x" onmousemove="('comment',' Of a sacrifice. ');"><sup>48</sup></span>
טז מפני מה אשה קולה ערב ואין איש קולו ערב זה ממקום שנברא וזו ממקום שנבראת שנאמר {שיר השירים ב } כי קולך ערב ומראך נאוה
16 IS INCURRED FOR ENTRANCE INTO THE TEMPLE NOR IS <i>TERUMAH</i><span class="x" onmousemove="('comment',' That came in contact with these articles (cf. prev. n. but one). ');"><sup>49</sup></span> BURNT ON THEIR ACCOUNT, SINCE THEIR UNCLEANNESS<span class="x" onmousemove="('comment',' Though Rabbinically valid as a preventive measure. ');"><sup>50</sup></span> IS ONLY OF A DOUBTFUL NATURE.<span class="x" onmousemove="('comment',' While a sacrifice and terumah are Pentateuchal. A Rabbinical rule can have no force where its observance involves interference with a Pentateuchal ordinance. ');"><sup>51</sup></span>
יז <br><br><big><strong>הדרן עלך המפלת חתיכה</strong></big><br><br>
17 <b><i>GEMARA</i></b>. How is this<span class="x" onmousemove="('comment',' The first clause of our Mishnah. ');"><sup>52</sup></span>
יח מתני׳ <big><strong>בנות</strong></big> כותים נדות מעריסתן והכותים מטמאים משכב תחתון כעליון מפני שהן בועלי נדות
18 to be imagined? If they<span class="x" onmousemove="('comment',' THE DAUGHTERS OF THE SAMARITANS. ');"><sup>53</sup></span> observed a discharge, then<span class="x" onmousemove="('comment',' Since menstruation may begin at the earliest stage of life (v. infra 32a). ');"><sup>54</sup></span>
יט והן יושבות על כל דם ודם
19 
כ ואין חייבין עליהן על ביאת מקדש ואין שורפין עליהם את התרומה מפני שטומאתן ספק
20 even our daughters also [should in such circumstances be regarded as unclean]; and if they<span class="x" onmousemove="('comment',' THE DAUGHTERS OF THE SAMARITANS. ');"><sup>55</sup></span>
כא <big><strong>גמ׳</strong></big> ה"ד אי דקא חזיין אפילו דידן נמי ואי דלא קחזיין דידהו נמי לא
21 have not observed any discharge, their daughters also should not be regarded as unclean, should they? — Raba son of R. Aha son of R. Huna citing R. Shesheth replied: Here we are dealing with cases of which nothing definite is known, but since a minority exists that experience discharges, the possibility of such a discharge is taken into consideration. And who is the Tanna that<span class="x" onmousemove="('comment',' In respect of restriction. ');"><sup>56</sup></span>
כב אמר רבא בריה דרב אחא בר רב הונא אמר רב ששת הכא במאי עסקינן בסתמא דכיון דאיכא מיעוטא דחזיין חיישינן ומאן תנא דחייש למיעוטא
22 takes a minority into consideration?
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