Niddah 94

הכף

So also did R. Simeon<span class="x" onmousemove="('comment',' Cur. edd. in parenthesis add 'b. Yohai'. ');">¹</span>

וכן היה רבי שמעון (בן יוחי) אומר

state: The Sages have indicated in [the physical development of] a woman three marks below and corresponding ones above. If, namely, she is like an unripe fig above, it may be taken for granted<span class="x" onmousemove="('comment',' Lit., 'it is known'. ');">²</span>

שלשה סימנין נתנו חכמים באשה מלמטה וכנגדן מלמעלה

that she has not yet grown two hairs. If she is above like a fig in its early ripening, it may be taken for granted<span class="x" onmousemove="('comment',' Lit., 'it is known'. ');">²</span>

פגה מלמעלה בידוע שלא הביאה שתי שערות

that she has already grown two hairs. If she is like a ripe fig above it may be taken for granted that the mons veneris has grown lower. What is meant by mons veneris? — R. Huna replied: There is a rounded eminence above that place,<span class="x" onmousemove="('comment',' Euphemism. ');">³</span>

בוחל מלמעלה בידוע שהביאה שתי שערות

and as the girl grows in age it steadily grows lower.

צמל מלמעלה בידוע שנתמעך הכף

Rabbi was asked:<span class="x" onmousemove="('comment',' With reference to the various views given supra on the marks of bogruth. ');">⁴</span>

מאי כף

In agreement with whose view is the <i>halachah</i>? He sent word in reply: In agreement with all so as to restrict<span class="x" onmousemove="('comment',' Sc. whichever of the marks appears the girl is regarded as a bogereth and her father has no longer the right to annul her vows. Aliter: Even if only the earliest of the marks has appeared she enters a doubtful state of bogruth and if her father received on her behalf a token of betrothal from one man and she received a similar token from another she must be properly divorced from both. She must be divorced from the latter in case she is already a bogereth when her father's act cannot annul hers; and she must be divorced from the former in case she is not a bogereth before all the tokens have appeared. ');">⁵</span>

אמר רב הונא

the law.<span class="x" onmousemove="('comment',' MS.M., Alfasi and Asheri add, 'R. Johanan and Sabya say: the halachah is in agreement with all of them so as to restrict the law'. ');">⁶</span>

מקום תפוח יש למעלה מאותו מקום כיון שמגדלת מתמעך והולך

R. Papa and R. Hinena son of R. Ika differ. One taught it<span class="x" onmousemove="('comment',' Rabbi's reply. ');">⁷</span>

שאלו את רבי

in connection with this,<span class="x" onmousemove="('comment',' The marks of a bogereth. ');">⁸</span>

הלכה כדברי מי

while the other taught it in connection with the law of the Tyrian courtyard. For we have learnt: Which courtyard<span class="x" onmousemove="('comment',' So MS.M. and sep. edd. of the Mishnah. Cur. edd. read, 'Tyrian courtyard'. ');">⁹</span>

שלח להו

imposes the obligations of tithe?<span class="x" onmousemove="('comment',' On produce that was brought into it (cf. Bezah 34b). ');">¹⁰</span>

כדברי כולן להחמיר

R. Simeon<span class="x" onmousemove="('comment',' Var. lec. Ishmael (v. separate edd. of the Mishnah). ');">¹¹</span>

רב פפא ורב חיננא בריה דרב איקא חד מתני אהא וחד מתני אחצר צורית

ruled: A Tyrian courtyard in which objects are safely kept.<span class="x" onmousemove="('comment',' Ma'as. III, 5. Such may be treated for the purpose of tithes as a house and consequently it imposes the obligations of tithe on any produce that is brought into it. ');">¹²</span>

דתנן איזוהי חצר צורית שחייבת במעשר

(Why is this described as a Tyrian courtyard? — Rabbah b. Bar Hana citing R. Johanan replied: Since in Tyre they put a watchman at the door of a courtyard.) R. Akiba ruled: Any courtyard which one may open and another close<span class="x" onmousemove="('comment',' Sc. there is no one man responsible for both the opening and the closing. ');">¹³</span>

ר"ש אומר

is exempt from tithe.<span class="x" onmousemove="('comment',' Sc. produce brought into it does not become subject to tithe, since such a courtyard cannot be regarded as a suitable place for the safe keeping of objects. ');">¹⁴</span>

חצר הצורית שהכלים נשמרים בתוכה

R. Nehemiah ruled: Any courtyard in which no one is ashamed to eat is subject to tithe.<span class="x" onmousemove="('comment',' V. p. 329, n. 11. ');">¹⁵</span>

מאי חצר הצורית

R. Jose ruled: Any courtyard into which people may enter and none is asked, 'What do you want?' is exempt.<span class="x" onmousemove="('comment',' Sc. produce brought into it does not become subject to tithe, since such a courtyard cannot be regarded as a suitable place for the safe keeping of objects. ');">¹⁴</span>

אמר רבה בר בר חנה א"ר יוחנן

R. Judah ruled: If there were two courtyards, one within the other, the inner one is subject to tithe<span class="x" onmousemove="('comment',' V. p. 329, n. 11. ');">¹⁵</span>

שכן בצור מושיבין שומר על פתח החצר

while the outer one is exempt.<span class="x" onmousemove="('comment',' Sc. produce brought into it does not become subject to tithe, since such a courtyard cannot be regarded as a suitable place for the safe keeping of objects. ');">¹⁴</span>

ר"ע אומר

Rabbi was asked: In agreement with whose view is the <i>halachah</i>? He replied: The <i>halachah</i> is in agreement with all of them so as to restrict the law.<span class="x" onmousemove="('comment',' I.e., if it is in any one of the conditions mentioned it subjects to tithe any produce brought into it. ');">¹⁶</span>

כל שאחד פותח ואחד נועל פטורה

<b><i>MISHNAH</i></b>. IF A WOMAN AT THE AGE OF TWENTY DID NOT PRODUCE TWO HAIRS,<span class="x" onmousemove="('comment',' The marks of puberty. ');">¹⁷</span>

ר' נחמיה אומר

SHE MUST BRING EVIDENCE THAT SHE IS TWENTY YEARS OF AGE AND SHE BECOMES CONFIRMED AS A WOMAN WHO IS INCAPABLE OF PROCREATION AND NEITHER PERFORMS <i>HALIZAH</i> NOR IS TAKEN IN LEVIRATE MARRIAGE. IF A MAN OF THE AGE OF TWENTY YEARS DID NOT PRODUCE TWO HAIRS,<span class="x" onmousemove="('comment',' The marks of puberty. ');">¹⁷</span>

כל שאין אדם בוש לאכול בתוכה חייבת

THEY<span class="x" onmousemove="('comment',' The relatives of the widow who desire her to be exempt from the duties of halizah and the levirate marriage. ');">¹⁸</span>

רבי יוסי אומר

MUST BRING EVIDENCE THAT HE IS TWENTY YEARS OLD AND HE BECOMES CONFIRMED<span class="x" onmousemove="('comment',' By a display of the prescribed symptoms. ');">¹⁹</span>

כל שנכנסים לה ואין אומרים לו מה אתה מבקש פטורה

AS A SARIS<span class="x" onmousemove="('comment',' A eunuch. ');">²⁰</span>

ר' יהודה אומר

AND NEITHER SUBMITS TO <i>HALIZAH</i> NOR PERFORMS THE LEVIRATE MARRIAGE; SO BETH HILLEL. BETH SHAMMAI RULED: WITH THE ONE AS WELL AS WITH THE OTHER [THIS TAKES PLACE AT] THE AGE OF EIGHTEEN. R. ELIEZER RULED IN THE CASE OF THE MALE, IN AGREEMENT WITH BETH HILLEL, WHILE IN THAT OF THE FEMALE, IN AGREEMENT WITH BETH SHAMMAI, SINCE A WOMAN MATURES EARLIER THAN A MAN.

שתי חצרות זו לפנים מזו הפנימית חייבת והחיצונה פטורה

<b><i>GEMARA</i></b>. But I would point out an incongruity: The same law applies whether one is<span class="x" onmousemove="('comment',' Lit., 'it is one (and the same) to me'. ');">²¹</span>

שאלו את רבי

of the age of nine years and one day or whether one is of the age of twenty years but had not produced two hairs!<span class="x" onmousemove="('comment',' Yeb. 96b. So long as the pubic hairs have not appeared a person retains the status of a minor. How then is this to be reconciled with our Mishnah which assigns a new legal status at the age of eighteen or twenty? ');">²²</span>

הלכה כדברי מי

— R. Samuel son of R. Isaac citing Rab replied: This law<span class="x" onmousemove="('comment',' Of our Mishnah (cf. prev. n.). ');">²³</span>

אמר להו

applies only where other symptoms of a saris<span class="x" onmousemove="('comment',' Described in Yeb. 80b. ');">²⁴</span>

הלכה כדברי כולן להחמיר

also appeared on him. Raba observed: This<span class="x" onmousemove="('comment',' That before one is regarded a saris other symptoms, besides the absence of pubic hairs, must also have made their appearance. ');">²⁵</span>

<big><strong>מתני׳</strong></big> בת עשרים שנה שלא הביאה שתי שערות תביא ראיה שהיא בת עשרים שנה והיא איילונית לא חולצת ולא מתיבמת

may also be arrived at by a deduction. For it was stated, AND HE BECOMES CONFIRMED AS A SARIS.<span class="x" onmousemove="('comment',' Which implies that other independent symptoms of a saris had already developed earlier. ');">²⁶</span>

בן עשרים שנה שלא הביא שתי שערות יביאו ראיה שהוא בן עשרים שנה והוא סריס לא חולץ ולא מיבם אלו דברי בית הלל

This is conclusive.

בית שמאי אומרים

Where, however, no other symptoms of a saris had developed, how long [is one<span class="x" onmousemove="('comment',' If two pubic hairs did not appear. ');">²⁷</span>

זה וזה בן שמונה עשרה

regarded as a minor]? — R. Hiyya taught: Until he has passed middle age.<span class="x" onmousemove="('comment',' Lit., 'most of his years'. ');">²⁸</span>

ר' אליעזר אומר

Wherever people come with such a case<span class="x" onmousemove="('comment',' Of one who attained the age of twenty without having grown two hairs. ');">²⁹</span>

הזכר כדברי בית הלל והנקבה כדברי בית שמאי שהאשה ממהרת לבא לפני האיש

before R. Hiyya,<span class="x" onmousemove="('comment',' Var. lec. 'Raba' (cf. Yeb. 97a). ');">³⁰</span>

<big><strong>גמ׳</strong></big> ורמינהי

he used to tell them, if the youth was emaciated, 'Let him first be fattened'; and if he was stout, he used to tell them, 'Let him first be made to lose weight';<span class="x" onmousemove="('comment',' Lit., 'cause him to be lean'. ');">³¹</span>

אחד לי בן תשע שנים ויום אחד ואחד לי בן עשרים שלא הביא שתי שערות

for these symptoms<span class="x" onmousemove="('comment',' Described in Yeb. 80b. ');">³²</span>

אמר רב שמואל בר רב יצחק אמר רב

appear<span class="x" onmousemove="('comment',' The reading in Yeb. 97a is 'disappear'. ');">³³</span>

והוא שנולדו בו סימני סריס

sometimes as a result of emaciation and sometimes they appear as a result of stoutness.

אמר רבא

Rab stated: It is the law throughout this chapter that age is calculated from one point of time to another point of time;<span class="x" onmousemove="('comment',' The age of twenty, for instance, is deemed to have been attained at the completion of full twenty years of life and not merely at the beginning of the twentieth calendar year. ');">³⁴</span>

דיקא נמי דקתני והוא סריס ש"מ

but 'Ulla stated: This is the case only where we have explicitly learnt it.<span class="x" onmousemove="('comment',' Lit., 'where we learnt we learnt' etc., sc. only where the years and the first day of the year following were specifically mentioned as, for instance, 'three years and one day' (supra 44b), 'eleven years and one day' (supra 45b). Where, however, (as in our Mishnah) the years only are given one day of the twentieth calendar year is regarded as the whole of that year and the person is deemed to be twenty years of age from that day. ');">³⁵</span>

וכי לא נולדו לו סימני סריס עד כמה

According to 'Ulla all is well since there is a satisfactory reason why in one case it was stated<span class="x" onmousemove="('comment',' Lit., 'that is it that it was stated here'. ');">³⁶</span>

תני ר' חייא

'one day' while in the other this was not stated; but according to Rab, why was not this<span class="x" onmousemove="('comment',' 'And one day'. ');">³⁷</span>

עד רוב שנותיו

stated in all cases?<span class="x" onmousemove="('comment',' Lit., 'let him teach'. ');">³⁸</span>

כי אתו לקמיה דרבי חייא אי כחיש אמר להו

Furthermore, it was taught: R. Jose b. Kipper stated in the name of R. Eliezer, If thirty days of the twentieth year have passed it is exactly the same as if the entire year had passed;<span class="x" onmousemove="('comment',' Lit., 'behold it is like the twentieth year in all its matters'. ');">³⁹</span>

אבריוה

and so also Rabbi at Lydda ruled, If thirty days of the eighteenth year have passed it is exactly the same as if the entire year had passed.<span class="x" onmousemove="('comment',' Cf. prev. n. ');">⁴⁰</span>

אי בריא אמר להו

Now one may well agree that there is no difficulty [as regards the contradiction between the ruling] of Rabbi and that of R. Jose b. Kipper, since the former<span class="x" onmousemove="('comment',' Eighteen years. ');">⁴¹</span>

אכחשוה דהני סימנים זימנין דאתו מחמת כחישותא זימנין דאתו מחמת בריאותא

is in agreement with Beth Shammai<span class="x" onmousemove="('comment',' V. our Mishnah. ');">⁴²</span>

אמר רב

while the latter<span class="x" onmousemove="('comment',' Twenty years. ');">⁴³</span>

הלכתא בכולי פרקא מעת לעת

is in agreement with Beth Hillel;<span class="x" onmousemove="('comment',' V. our Mishnah. ');">⁴²</span>

ועולא אמר

but does not this<span class="x" onmousemove="('comment',' The view accepted by both authorities cited that the part of a year is regarded as the whole of it. ');">⁴⁴</span>

דתנן תנן ודלא תנן לא תנן

present a difficulty against Rab?<span class="x" onmousemove="('comment',' Who stated supra that the years must be complete. ');">⁴⁵</span>

בשלמא לעולא היינו דקתני הכא יום אחד והכא לא קתני

— This<span class="x" onmousemove="('comment',' Whether the part of a year is regarded as the entire one. ');">⁴⁶</span>

אלא לרב ליתני

is a question in dispute between Tannas.<span class="x" onmousemove="('comment',' One of whom, as will be shown presently, holds the same view as Rab. ');">⁴⁷</span>

ועוד תני רבי יוסי בן כיפר אומר משום רבי אליעזר

For it was taught: The year that is mentioned in connection with consecrated things;<span class="x" onmousemove="('comment',' Sc. that certain beasts for sacrifices must be one year old. ');">⁴⁸</span>

שנת עשרים שיצאו ממנה שלשים יום הרי היא כשנת עשרים לכל דבריה

the year that is mentioned in connection with houses in walled cities;<span class="x" onmousemove="('comment',' Cf., If a man sell a dwelling house in a walled city, he may redeem it within a whole year (Lev. XXV, 29). ');">⁴⁹</span>

וכן הורה רבי בלוד

the two years<span class="x" onmousemove="('comment',' This is deduced infra. ');">⁵⁰</span>

שנת שמנה עשרה שיצאו ממנה שלשים יום הרי היא כשנת שמנה עשרה לכל דבריה

in connection with a field of one's possession;<span class="x" onmousemove="('comment',' Cf. Lev. XXV, 14ff. ');">⁵¹</span>

בשלמא דרבי ודרבי יוסי בן כיפר לא קשיא הא כבית שמאי הא כבית הילל אלא לרב קשיא

the six years in connection with a Hebrew servant,<span class="x" onmousemove="('comment',' Cf., If thou buy a Hebrew servant, six years shall he serve (Ex. XXI, 2). ');">⁵²</span>

תנאי היא דתניא

and so also the years in the age of a son and a daughter<span class="x" onmousemove="('comment',' Which (so it is now presumed) were discussed in our Mishnah. ');">⁵³</span>

שנה האמורה בקדשים שנה האמורה בבתי ערי חומה שתי שנים שבשדה אחוזה שש שנים שבעבד עברי וכן שבבן ושבבת כולן מעת לעת

are all to be calculated from one point of time to another point of time.<span class="x" onmousemove="('comment',' Cf. p. 331, n. 14 supra. ');">⁵⁴</span>

שנה האמורה בקדשים מנא לן

Whence do we deduce the duration of the year that was mentioned in connection with consecrated things? R. Aha b. Jacob replied: Scripture said, A lamb of its<span class="x" onmousemove="('comment',' E.V., 'the first'. ');">⁵⁵</span>

אמר רב אחא בר יעקב

year,<span class="x" onmousemove="('comment',' Lev. XII, 6. ');">⁵⁶</span>

אמר קרא (ויקרא יב, ו) כבש בן שנתו שנתו שלו ולא שנה של מנין עולם

which implies, Its own year and not a calendar year.<span class="x" onmousemove="('comment',' Lit., 'the year of the number of the world'. ');">⁵⁷</span>

שנה האמורה בבתי ערי חומה מנלן

Whence do we deduce the duration of the year that was mentioned in connection with the houses in walled cities? — Scripture said, Until the end of his year of sale<span class="x" onmousemove="('comment',' Lev. XXV, 29, E.V., Within a whole year after it is sold. ');">⁵⁸</span>

אמר קרא

which implies, Only his year of sale but not a calendar year.<span class="x" onmousemove="('comment',' Lit., 'the year of the number of the world'. ');">⁵⁷</span>

(ויקרא כה, כט) עד תום שנת ממכרו ממכרו שלו ולא שנת של מנין עולם

Whence do we deduce the duration of the two years in connection with a field of one's possession? — Scripture said, According unto the number of

שתי שנים שבשדה אחוזה מנלן

אמר קרא

{ויקרא כה } במספר