Niddah 94

Chapter 94

א הכף

1 So also did R. Simeon1

ב וכן היה רבי שמעון (בן יוחי) אומר שלשה סימנין נתנו חכמים באשה מלמטה וכנגדן מלמעלה פגה מלמעלה בידוע שלא הביאה שתי שערות בוחל מלמעלה בידוע שהביאה שתי שערות צמל מלמעלה בידוע שנתמעך הכף

2 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 granted2 that she has not yet grown two hairs. If she is above like a fig in its early ripening, it may be taken for granted2 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,3 and as the girl grows in age it steadily grows lower. Rabbi was asked:4

ג מאי כף אמר רב הונא מקום תפוח יש למעלה מאותו מקום כיון שמגדלת מתמעך והולך שאלו את רבי הלכה כדברי מי שלח להו כדברי כולן להחמיר

3 In agreement with whose view is the halachah? 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 the law.6 R. Papa and R. Hinena son of R. Ika differ. One taught it7 in connection with this,8 while the other taught it in connection with the law of the Tyrian courtyard. For we have learnt: Which courtyard9 imposes the obligations of tithe?10 R. Simeon11

ד רב פפא ורב חיננא בריה דרב איקא חד מתני אהא וחד מתני אחצר צורית דתנן איזוהי חצר צורית שחייבת במעשר ר"ש אומר חצר הצורית שהכלים נשמרים בתוכה

4 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 (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 close13 is exempt from tithe.14 R. Nehemiah ruled: Any courtyard in which no one is ashamed to eat is subject to tithe.15

ה מאי חצר הצורית אמר רבה בר בר חנה א"ר יוחנן שכן בצור מושיבין שומר על פתח החצר ר"ע אומר כל שאחד פותח ואחד נועל פטורה

5 R. Jose ruled: Any courtyard into which people may enter and none is asked, 'What do you want?' is exempt.14 R. Judah ruled: If there were two courtyards, one within the other, the inner one is subject to tithe15 while the outer one is exempt.14 Rabbi was asked: In agreement with whose view is the halachah? He replied: The halachah is in agreement with all of them so as to restrict the law.16 MISHNAH. IF A WOMAN AT THE AGE OF TWENTY DID NOT PRODUCE TWO HAIRS,17

ו ר' נחמיה אומר כל שאין אדם בוש לאכול בתוכה חייבת רבי יוסי אומר כל שנכנסים לה ואין אומרים לו מה אתה מבקש פטורה

6 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 HALIZAH NOR IS TAKEN IN LEVIRATE MARRIAGE. IF A MAN OF THE AGE OF TWENTY YEARS DID NOT PRODUCE TWO HAIRS,17 THEY18 MUST BRING EVIDENCE THAT HE IS TWENTY YEARS OLD AND HE BECOMES CONFIRMED19 AS A SARIS20

ז ר' יהודה אומר שתי חצרות זו לפנים מזו הפנימית חייבת והחיצונה פטורה

7 AND NEITHER SUBMITS TO HALIZAH 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. GEMARA. But I would point out an incongruity: The same law applies whether one is21

ח שאלו את רבי הלכה כדברי מי אמר להו הלכה כדברי כולן להחמיר

8 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 — R. Samuel son of R. Isaac citing Rab replied: This law23 applies only where other symptoms of a saris24 also appeared on him. Raba observed: This25

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

9 may also be arrived at by a deduction. For it was stated, AND HE BECOMES CONFIRMED AS A SARIS.26

י בן עשרים שנה שלא הביא שתי שערות יביאו ראיה שהוא בן עשרים שנה והוא סריס לא חולץ ולא מיבם אלו דברי בית הלל בית שמאי אומרים זה וזה בן שמונה עשרה

10 This is conclusive. Where, however, no other symptoms of a saris had developed, how long [is one27 regarded as a minor]? — R. Hiyya taught: Until he has passed middle age.28

יא ר' אליעזר אומר הזכר כדברי בית הלל והנקבה כדברי בית שמאי שהאשה ממהרת לבא לפני האיש

11 Wherever people come with such a case29 before R. Hiyya,30

יב <big>גמ׳</big> ורמינהי אחד לי בן תשע שנים ויום אחד ואחד לי בן עשרים שלא הביא שתי שערות

12 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';31 for these symptoms32

יג אמר רב שמואל בר רב יצחק אמר רב והוא שנולדו בו סימני סריס אמר רבא דיקא נמי דקתני והוא סריס ש"מ

13 appear33 sometimes as a result of emaciation and sometimes they appear as a result of stoutness. 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 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

יד וכי לא נולדו לו סימני סריס עד כמה תני ר' חייא עד רוב שנותיו

14 According to 'Ulla all is well since there is a satisfactory reason why in one case it was stated36 'one day' while in the other this was not stated; but according to Rab, why was not this37 stated in all cases?38

טו כי אתו לקמיה דרבי חייא אי כחיש אמר להו אבריוה אי בריא אמר להו אכחשוה דהני סימנים זימנין דאתו מחמת כחישותא זימנין דאתו מחמת בריאותא

15 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;39 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.40 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 former41 is in agreement with Beth Shammai42

טז אמר רב הלכתא בכולי פרקא מעת לעת ועולא אמר דתנן תנן ודלא תנן לא תנן

16 while the latter43 is in agreement with Beth Hillel;42 but does not this44 present a difficulty against Rab?45

יז בשלמא לעולא היינו דקתני הכא יום אחד והכא לא קתני אלא לרב ליתני

17 — This46 is a question in dispute between Tannas.47

יח ועוד תני רבי יוסי בן כיפר אומר משום רבי אליעזר שנת עשרים שיצאו ממנה שלשים יום הרי היא כשנת עשרים לכל דבריה וכן הורה רבי בלוד שנת שמנה עשרה שיצאו ממנה שלשים יום הרי היא כשנת שמנה עשרה לכל דבריה

18 For it was taught: The year that is mentioned in connection with consecrated things;48 the year that is mentioned in connection with houses in walled cities;49 the two years50 in connection with a field of one's possession;51

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

19 the six years in connection with a Hebrew servant,52

כ תנאי היא דתניא שנה האמורה בקדשים שנה האמורה בבתי ערי חומה שתי שנים שבשדה אחוזה

20 and so also the years in the age of a son and a daughter53 are all to be calculated from one point of time to another point of time.54

כא שש שנים שבעבד עברי וכן שבבן ושבבת כולן מעת לעת

כב שנה האמורה בקדשים מנא לן אמר רב אחא בר יעקב אמר קרא (ויקרא יב, ו) כבש בן שנתו שנתו שלו ולא שנה של מנין עולם

22 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 its55 year,56 which implies, Its own year and not a calendar year.57

כג שנה האמורה בבתי ערי חומה מנלן אמר קרא (ויקרא כה, כט) עד תום שנת ממכרו ממכרו שלו ולא שנת של מנין עולם שתי שנים שבשדה אחוזה מנלן אמר קרא {ויקרא כה } במספר

23 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 sale58 which implies, Only his year of sale but not a calendar year.57 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

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