Niddah 88

Chapter 88

א בקבר להנחיל לאחיו מן האב

1 in the grave1

ב איני והא הוה עובדא ופרכס עד תלת פרכוסי אמר מר בריה דרב אשי מידי דהוה אזנב הלטאה דמפרכסת

2 to transmit the inheritance to his paternal brothers. But, surely, this2 is not? so, for was there not a case where an embryo made three convulsive movements?3 — Mar son of R. Ashi replied: [Those were only reflexive movements] like those of the tail of the lizard which moves convulsively [even after it has been cut off].4

ג מר בריה דרב יוסף משמיה דרבא אמר לומר שממעט בחלק בכורה ואמר מר בריה דרב יוסף משמיה דרבא בן שנולד אחר מיתת האב אינו ממעט בחלק בכורה מאי טעמא (דברים כא, טו) וילדו לו בעינן

3 Mar son of R. Joseph citing Raba explained: This5 means to say that he causes a diminution in the portion of the birthright.<span class="x" onmousemove="('comment',' If, for instance, there were two brothers other than the boy in question, and one of them was the firstborn, the estate is divided, not into three portions (two for the ordinary portions of the two brothers and one for the birthright), but into four portions. Each brother, including the young child, receives one such portion and the firstborn receives the additional fourth portion as his birthright. The firstborn thus receives, as the portion of his birthright, a quarter of the estate, and not (as would have been the case if the child were excluded) a third. ');">6 Mar son of R. Joseph citing Raba further ruled: A son born after the death of his father causes no diminution in the portion of the birthright.<span class="x" onmousemove="('comment',' Though he receives his due portion in the estate. In the case mentioned as an instance in the prev. n. the estate would first be divided into three portions (as if the embryo did not exist) and the firstborn would receive, as his birthright, one of these, which represents a third of the estate. The remaining two thirds would then be divided into three equal shares, each of the three brothers receiving one, I.e., two ninths of the estate. The full portion of the firstborn would accordingly amount to (1/3 + 2/9 = 5/9) five ninths of the estate, while, where the child was one day old, the firstborn's full portion would only amount to half the estate, i.e., (5/9 — 1/2 = 1/18) one eighteenth less. ');">7 What is the reason?8

ד בסורא מתנו הכי בפומבדיתא מתנו הכי אמר מר בריה דרב יוסף משמיה דרבא בכור שנולד לאחר מיתת אביו אינו נוטל פי שנים מאי טעמא (דברים כ״א:י״ז ) יכיר בעינן והא ליכא

4 It is required that They shall have born to him.9 Thus10

ה והלכתא ככל הני לישני דמר בריה דרב יוסף משמיה דרבא

ו וההורגו חייב דכתיב (ויקרא כד, יז) ואיש כי יכה כל נפש מ"מ

6 it was taught at Sura; but at Pumbeditha it was taught as follows: Mar son of R. Joseph citing Raba ruled, A firstborn son that was born after the death of his father11 does not receive a double portion. What is the reason? It is necessary that He shall acknowledge,12 and ['he',] surely, is not [there to acknowledge]. And the law is in agreement with all those versions which Mar son of R. Joseph cited in the name of Raba.

ז והרי הוא לאביו ולאמו ולכל קרוביו כחתן שלם למאי הלכתא אמר רב פפא לענין אבלות

7 HE WHO KILLS HIM IS GUILTY OF MURDER, since it is written, And he that smiteth any man mortally,13 implying, whatever the age.14 AND HE COUNTS TO HIS FATHER, TO HIS MOTHER AND TO ALL HIS RELATIVES AS A FULLY GROWN MAN, In respect of what law? — R. Papa replied: In respect of that of mourning. In agreement with whose view [is our Mishnah]?15

ח כמאן דלא כרשב"ג דאמר כל ששהה שלשים יום באדם אינו נפל הא לא שהה ספק הוי הכא במאי עסקינן דקים ליה שכלו לו חדשיו

8 It cannot be, can it, in agreement with16 R. Simeon b. Gamaliel who ruled: Any human17 child18

ט <big>מתני׳</big> בת שלש שנים ויום אחד מתקדשת בביאה ואם בא עליה יבם קנאה וחייבין עליה משום אשת איש

9 that survived for thirty days cannot be, regarded as a miscarriage,19 from which it follows that if he had not lived so long he would have been a doubtful case?<span class="x" onmousemove="('comment',' Now since according to our Mishnah a child may be regarded as viable on the first day of its life (cf. p. 307, n. 9) its view must differ from that of R. Simeon b. Gamaliel, must it not? ');">20

י ומטמאה את בועלה לטמא משכב תחתון כעליון

יא נשאת לכהן תאכל בתרומה בא עליה אחד מן הפסולין פסלה מן הכהונה בא עליה אחד מכל העריות האמורות בתורה מומתין עליה והיא פטורה

11 — Here21 we are dealing with the case of a child concerning whom it is established that the months of his pregnancy were duly fulfilled.<span class="x" onmousemove="('comment',' Lit., 'whose months have ended'. The child's viability is beyond question even according to R. Simeon b. Gamaliel who (cf. p. 307, n. 12) referred only to a doubtful premature birth. ');">22   MISHNAH. A GIRL OF THE AGE OF THREE YEARS AND ONE DAY MAY BE BETROTHED23

יב פחות מכן כנותן אצבע בעין

12 BY INTERCOURSE; IF THE YABAM24

יג <big>גמ׳</big> ת"ר בת ג' שנים מתקדשת בביאה דברי רבי מאיר וחכ"א בת ג' שנים ויום אחד מאי בינייהו אמרי דבי רבי ינאי ערב ראש השנה איכא בינייהו

13 HAD INTERCOURSE WITH HER, HE ACQUIRES HER THEREBY;<span class="x" onmousemove="('comment',' In consequence of which he gains possession of his deceased brother's estate, is entitled if she dies to inherit her own estate and even if he is a priest, he may defile himself to her as to a legally married wife. ');">25 THE GUILT26 OF ADULTERY27 MAY BE INCURRED THROUGH HER,28 AND SHE29 CAUSES UNCLEANNESS TO THE MAN WHO HAD INTERCOURSE WITH HER SO THAT HE IN TURN CONVEYS UNCLEANNESS TO THAT UPON WHICH HE LIES,30 AS TO A GARMENT WHICH HAS LAIN UPON [A ZAB].31

יד ור' יוחנן אמר ל' יום בשנה חשובין שנה איכא בינייהו

14 IF SHE WAS MARRIED TO A PRIEST, SHE MAY EAT TERUMAH. IF ANY OF THE INELIGIBLE PERSONS32 COHABITED WITH HER HE DISQUALIFIES HER FROM THE PRIESTHOOD.33

טו מיתיבי בת ג' שנים ואפי' בת שתי שנים ויום אחד מתקדשת בביאה דברי רבי מאיר וחכמים אומרים בת שלשה שנים ויום אחד

15 IF ANY OF THE FORBIDDEN DEGREES ENUMERATED IN THE TORAH COHABITED WITH HER HE IS TO BE EXECUTED ON HER ACCOUNT, BUT SHE34 IS EXEMPT [FROM THE PENALTY]. IF ONE WAS YOUNGER THAN THIS AGE INTERCOURSE WITH HER IS LIKE PUTTING A FINGER IN THE EYE. GEMARA. Our Rabbis taught: A girl of the age of three years may be betrothed by intercourse; so R. Meir. But the Sages say: Only one who is three years and one day old. What is the practical difference between them? — The school of R Jannai replied: The practical difference between them is the day preceding the first day of the fourth year.<span class="x" onmousemove="('comment',' Lit., 'the eve of the beginning of the year'. According to R. Meir she attains the prescribed age on that day while according to the Rabbis she does not attain it until the following day. ');">35 R. Johanan, however, replied: The practical difference between them is the rule that thirty days of a year are counted as the full year.<span class="x" onmousemove="('comment',' According to R. Meir the prescribed age is attained as soon as thirty days of the third year have passed, while according to the Rabbis it is not attained until the first day of the fourth year. ');">36 An objection was raised: A girl of the age of three years and even one of the age of two years and one day may be betrothed by intercourse; so R. Meir. But the Sages say: Only one who is three years and one day old.

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