Niddah 93

Chapter 93

א חייבת בחלה ואינה נפסלת בטבול יום דברי ר"מ ור' יהודה ר' יוסי ור"ש פוטרין מן החלה

1 is subject to the obligation of the dough-offering1 and2

ב סברוה מאן דאמר תרומה דאורייתא חלה דאורייתא מאן דאמר תרומה דרבנן חלה דרבנן אי אמרת בשלמא קסבר רבי יוסי חלה בזמן הזה דרבנן אתי דמוע דרבנן ומפקע חלה דרבנן

2 does not become unfit through contact with a tebul yom;3 so R. Meir and R. Judah, but R. Jose and R. Simeon exempt it from the obligation of the dough-offering. Assuming4 that he who holds that the institution of terumah5

ג אלא אי אמרת חלה דאורייתא אתי דמוע דרבנן ומפקע חלה דאורייתא

3 is Pentateuchal also holds that of the dough-offering5

ד ודלמא קסבר רבי יוסי תרומה בזמן הזה דאורייתא וחלה דרבנן

4 to be Pentateuchal and that he who holds that terumah5

ה וכדאהדר רב הונא בריה דרב יהושע דאמר רב הונא בריה דרב יהושע אשכחתינהו לרבנן דבי רב דיתבי וקאמרי אפילו למ"ד תרומה בזמן הזה דרבנן חלה דאורייתא

5 is Rabbinical also holds the dough-offering5 to be Rabbinical, the ruling would be well justified if you grant that R. Jose6 is of the opinion that the dough offering at the present time is only Rabbinical, since the Rabbinic law which subjects the dough to the restrictions of terumah may well override the Rabbinical law of the dough-offering, but if you maintain that the institution of the dough-offering7

ו שהרי שבע שכבשו ושבע שחלקו נתחייבו בחלה ולא נתחייבו במעשר

ז ואמינא להו אנא אפילו למ"ד תרומה בזמן הזה דאורייתא חלה דרבנן דתניא אי בבואכם יכול משנכנסו לה שנים ושלשה מרגלים ת"ל בבואכם בביאת כולכם אמרתי ולא בביאת מקצתכם

7 is Pentateuchal,8 could the Rabbinic law which subjects the dough to the restrictions of terumah override the institution of the dough offering which is Pentateuchal?<span class="x" onmousemove="('comment',' Of course not. A Rabbinical enactment could not override a Pentateuchal law. Consequently it must be admitted (as stated supra 46b ad fin.) that R. Jose holds terumah at the present time to be merely a Rabbinical institution. ');">9 — But is it not possible that R. Jose holds that terumah at the present time is a Pentateuchal institution while the dough offering is only a Rabbinical one, as in fact R. Huna son of R. Joshua stated in a reply?<span class="x" onmousemove="('comment',' Of course it is possible. Hence the Baraitha cited provides no proof for the contention supra that the view that R. Jose holds terumah at the present time to be Rabbinical 'may be supported by a process of reasoning'. ');">10 For R. Huna son of R. Joshua stated, I found the Rabbis of the college sitting at their studies and saying, 'Even according to him who holds that terumah at the present time is a Rabbinical institution, the dough offering is a Pentateuchal one, for during the seven years in which they11

ח וכי אסקינהו עזרא לא כולהו סלוק

ט <big>מתני׳</big> משל משלו חכמים באשה פגה בוחל וצמל פגה עודה תנוקת בוחל אלו ימי נעוריה

9 conquered Canaan and during the seven years in which they divided it12 they were under the obligation of the dough offering though they were under no obligation to give tithe'; and I told them, 'Even according to him who holds that terumah at the present time is Pentateuchal, the dough offering is only Rabbinical, for it was taught: If Scripture had written, "when you come"13 it might have been presumed [that the obligation of the dough-offering should come into force] as soon as two or three spies had entered, hence it is said, In your coming,14 I have spoken15

י בזו ובזו אמרו אביה זכאי במציאתה ובמעשה ידיה ובהפרת נדריה צמל כיון שבגרה שוב אין לאביה רשות בה

10 only of the coming of all of you and not of the coming of a portion of you; but when Ezra brought them up not all of them went up with him.'<span class="x" onmousemove="('comment',' Since that time, therefore, there could be no Pentateuchal obligation; and the dough offering of the present time must consequently be a mere Rabbinical institution. ');">16 MISHNAH. THE SAGES SPOKE OF [THE PHYSICAL DEVELOPMENT OF] A WOMAN IN FIGURATIVE SPEECH: AN UNRIPE FIG, A FIG IN ITS EARLY RIPENING STAGE AND A RIPE FIG. SHE IS LIKE AN UNRIPE FIG' WHILE SHE IS YET A CHILD; A FIG IN ITS EARLY RIPENING STAGE' WHEN SHE IS IN THE AGE OF17

יא איזהו סימנין ר' יוסי הגלילי אומר משיעלה הקמט תחת הדד ר"ע אומר משיטו הדדים בן עזאי אומר משישחיר הפיטומת רבי יוסי אומר כדי שיהא נותן ידו על העוקץ והוא שוקע ושוהא לחזור

11 HER MAIDENHOOD. DURING BOTH THE LATTER AND THE FORMER AGES,18 THEY19 RULED, HER FATHER IS ENTITLED TO ANYTHING SHE FINDS AND TO HER HANDIWORK AND TO THE RIGHT OF INVALIDATING HER VOWS. 'A RIPE FIG' — AS SOON AS SHE BECOMES A BOGERETH, AND HER FATHER HAS NO LONGER ANY RIGHT OVER HER. WHAT ARE THE MARKS [OF A BOGERETH]? R. JOSE THE GALILEAN SAYS: THE APPEARANCE OF20 THE WRINKLE BENEATH THE BREAST. R. AKIBA SAYS: THE HANGING DOWN OF21 THE BREASTS. BEN AZZAI SAYS: THE DARKENING OF THE RING AROUND THE NIPPLE. R. JOSE SAYS: [THE DEVELOPMENT OF THE BREAST TO A STAGE] WHEN ONE'S HAND BEING PUT ON THE NIPPLE IT SINKS AND ONLY SLOWLY RISES AGAIN. GEMARA. SHE IS LIKE 'AN UNRIPE FIG'22 WHILE SHE IS YET A CHILD, as it is written in Scripture, The fig-tree putteth forth her green figs.<span class="x" onmousemove="('comment',' Cant. II, 13, paggeha, the noun absolute being paggah (with the pron. suff. of the third sing. fem. and the omission of the dagesh in the pe owing to a preceding he) which proves that the term is applied to the earliest stage of growth. ');">23 'A FIG IN ITS EARLY RIPENING STAGE',24

יב <big>גמ׳</big> פגה עודה תנוקת כדכתיב (שיר השירים ב׳:י״ג ) התאנה חנטה פגיה בוחל אלו ימי הנעורים כדתנן התאנים משיבחלו ואמר רבה בר בר חנה אמר רב משילבין ראשיהן

12 WHEN SHE IS IN THE AGE OF HER MAIDENHOOD, as we have learnt: Figs [become subject to tithe] as soon as they reach an early stage of ripening25 and Rabbah b. Bar Hana explained this to mean: As soon as their tips grow white. And if you prefer I might say that the meaning26 is derived from the following: For my soul became impatient of them, and their soul also loathed27 me.28

יג ואיבעית אימא מהכא (זכריה יא, ח) ותקצר נפשי בהם וגם נפשם בחלה בי צמל כמ"ד יצתה מלאה

13 A RIPE FIG',29 as one would say, 'It has come forth complete.'30 WHAT ARE THE MARKS [OF A BOGERETH]? R. JOSE THE GALILEAN SAYS: THE APPEARANCE OF THE WRINKLE. Samuel explained: Not the actual appearance of the wrinkle, but it suffices if, when putting her hands behind her, the wrinkle beneath the breast seems to appear. Samuel31 examined his slave and paid her four zuz compensation for the indignity. Samuel thereby followed his principle, for Samuel stated: Of them32

יד ואיזהו סימנים ר' יוסי הגלילי אומר משיעלה הקמט אמר שמואל לא משיעלה הקמט ממש אלא כדי שתחזיר ידיה לאחוריה ונראית כמי שיעלה הקמט תחת הדד

14 may ye make bondmen33 for ever,34 I have given them to you for work35 but not to be subjected to indignities. Samuel assigned his female slaves to individual husbands.36

טו שמואל בדק באמתיה ויהב לה ד' זוזי דמי בושתה שמואל לטעמיה דאמר שמואל (ויקרא כה, מו) לעולם בהם תעבודו לעבודה נתתים ולא לבושה

15 R. Nahman interchanged them.37 R. Shesheth entrusted them to Arabs38 but told them 'Be careful to have no intercourse with an Israelite'.

טז שמואל מייחד להן רב נחמן מחליף להן רב ששת מסר להן לערבי ואמר להן אזדהרו מישראל

16 R. JOSE SAYS etc. What is the meaning of ukaz?39 — Samuel replied: The nipple of the breast.

יז רבי יוסי אומר כו' מאי עוקץ אמר שמואל עוקצו של דד

17 Our Rabbis taught: What are the marks of bagruth? R. Eleazar son of R. Zadok stated, When the breasts begin to shake.40 R. Johanan b. Beroka stated, When the top of the nose41 grows white. But is not a woman when this grows white already old? — Rather said R. Ashi, when the top of the nose splits.42 R. Jose stated, When a ring is formed around the nipple. R. Simeon stated, When the mons veneris grows lower.

יח ת"ר אלו הן סימני בגרות ר"א בר' צדוק אומר משיתקשקשו הדדין ר' יוחנן בן ברוקה אומר משיכסיף ראש החוטם משיכסיף אזקונה לה אלא א"ר אשי משיפציל ראש החוטם ר' יוסי אומר משתקיף העטרה ר"ש אומר משנתמעך

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