Niddah 21a

הַשָּׁרוֹנִי נִידּוֹן כַּכַּרְמְלִי, חַי וְלֹא מָזוּג, חָדָשׁ וְלֹא יָשָׁן.

For the purposes of the examination of blood, the wine of the Sharon region in Eretz Yisrael has the same status as undiluted Carmelite wine and not diluted Carmelite wine, new Carmelite wine and not old Carmelite wine.

אָמַר רַב יִצְחָק בַּר אֲבוּדִימִי: וְכוּלָּן, אֵין בּוֹדְקִין אוֹתָן אֶלָּא בְּכוֹס טְבֶרְיָא פָּשׁוּט. מַאי טַעְמָא? אָמַר אַבָּיֵי: שֶׁל כׇּל הָעוֹלָם כּוּלּוֹ מַחְזִיק לוֹג — עוֹשִׂין אוֹתוֹ מִמָּנֶה, שְׁנֵי לוּגִּין — עוֹשִׂין אוֹתוֹ מִמָּאתַיִם. כּוֹס טְבֶרְיָא פָּשׁוּט, אֲפִילּוּ מַחֲזִיק שְׁנֵי לוּגִּין — עוֹשִׂין אוֹתוֹ מִמָּנֶה, וְאַיְּידֵי דִּקְלִישׁ — יְדִיעַ בֵּיהּ טְפֵי.

Rav Yitzḥak bar Avudimi says: And in all cases of blood that has the color of diluted wine, one examines blood only with a simple Tiberian cup. The Gemara asks: What is the reason? Abaye says: Containers are designed according to a universal standard, such that a cup that can contain a log of wine, one fashions it from material weighing one hundred dinars, whereas a cup that can contain two log , one fashions it from material weighing two hundred dinars. By contrast, in the case of a simple Tiberian cup, even one that can contain two log , one fashions it from material weighing one hundred dinars. And since the material from which the cup is made is weak, it is more transparent and therefore the redness of the wine inside is more noticeable. Consequently, one must compare the blood to wine in a cup of this kind.

הֲדַרַן עֲלָךְ כָּל הַיָּד.

MISHNA: In the case of a woman who discharges an amorphous piece of tissue, if there is blood that emerges with it, the woman is ritually impure with the impurity of a menstruating woman. And if not, she is pure, as she is neither a menstruating woman nor a woman after childbirth. Rabbi Yehuda says: In both this case, where blood emerged, and that case, where no blood emerged, the woman is impure with the impurity of a menstruating woman, as there was certainly undetected blood that emerged with the flesh.

מַתְנִי' הַמַּפֶּלֶת חֲתִיכָה, אִם יֵשׁ עִמָּהּ דָּם — טְמֵאָה, וְאִם לָאו — טְהוֹרָה. רַבִּי יְהוּדָה אוֹמֵר: בֵּין כָּךְ וּבֵין כָּךְ — טְמֵאָה.

In the case of a woman who discharges an item similar to a shell, or similar to a hair, or similar to soil, or similar to mosquitoes, if such items are red, she should cast them into water to ascertain their nature: If they dissolved, it is blood, and the woman is impure with the impurity of a menstruating woman; and if not, she is pure.

הַמַּפֶּלֶת כְּמִין קְלִיפָּה, כְּמִין שַׂעֲרָה, כְּמִין עָפָר, כְּמִין יַבְחוּשִׁין אֲדוּמִּים — תָּטִיל לַמַּיִם: אִם נִמּוֹחוּ — טְמֵאָה, וְאִם לָאו — טְהוֹרָה.

In the case of a woman who discharges an item similar to fish or to grasshoppers, repugnant creatures, or creeping animals, if there is blood that emerges with them, the woman is impure with the impurity of a menstruating woman. And if not, she is pure.

הַמַּפֶּלֶת כְּמִין דָּגִים, חֲגָבִים, שְׁקָצִים וּרְמָשִׂים — אִם יֵשׁ עִמָּהֶם דָּם טְמֵאָה, וְאִם לָאו — טְהוֹרָה.

With regard to a woman who discharges tissue in the form of a type of domesticated animal, undomesticated animal, or bird, whether it had the form of a non-kosher species or a kosher species, if it was a male fetus, then she observes the periods of impurity, seven days, and purity, thirty-three days, established in the Torah (see Leviticus 12:2–5) for a woman who gives birth to a male. And if the fetus was a female, the woman observes the periods of impurity, fourteen days, and purity, sixty-six days, established in the Torah for a woman who gives birth to a female.

הַמַּפֶּלֶת מִין בְּהֵמָה, חַיָּה וָעוֹף, בֵּין טְמֵאִין בֵּין טְהוֹרִין — אִם זָכָר — תֵּשֵׁב לְזָכָר, וְאִם נְקֵבָה — תֵּשֵׁב לִנְקֵבָה.

And if the sex of the fetus is unknown, she observes the strictures that apply to a woman who gave birth both to a male and to a female. Accordingly, she is prohibited from engaging in intercourse for fourteen days, but after that, she will be permitted to engage in intercourse despite a discharge of uterine blood until thirty-three days pass after the seven days she would have been prohibited if the fetus were male. The prohibition to enter the Temple will continue until eighty days have passed from the discharge of the fetus. This is the statement of Rabbi Meir. And the Rabbis say: Any fetus that is not of human form is not regarded as an offspring with regard to observance of these periods, and she is permitted to engage in intercourse provided that she does not experience a discharge of uterine blood.

וְאִם אֵין יָדוּעַ — תֵּשֵׁב לְזָכָר וְלַנְּקֵבָה, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים אוֹמְרִים: כֹּל שֶׁאֵין בּוֹ מִצּוּרַת אָדָם אֵינוֹ וָלָד.

GEMARA: The mishna teaches that if a woman discharges an amorphous piece of tissue and no blood emerges with it, the Rabbis say that she is pure, whereas Rabbi Yehuda says that she is impure. Rav Yehuda says that Shmuel says: Rabbi Yehuda deemed the woman impure, despite the fact that no blood emerged, only in the case of a piece of tissue that has the appearance of one of the four types of ritually impure blood, as in such a case the piece has the status of blood. But if it has the appearance of other types of blood, the woman is pure.

גְּמָ' אָמַר רַב יְהוּדָה, אָמַר שְׁמוּאֵל: לֹא טִימֵּא רַבִּי יְהוּדָה אֶלָּא בַּחֲתִיכָה שֶׁל אַרְבַּעַת מִינֵי דָמִים, אֲבָל שֶׁל שְׁאָר מִינֵי דָמִים — טְהוֹרָה.

And Rabbi Yoḥanan says there is a different explanation of the dispute: If a woman discharges a piece of tissue that has the appearance of one of the four types of ritually impure blood, everyone, i.e., Rabbi Yehuda and the Rabbis, agrees that she is impure. Likewise, if it has the appearance of other types of blood, everyone agrees that she is pure.

וְרַבִּי יוֹחָנָן אָמַר: שֶׁל אַרְבַּעַת מִינֵי דָמִים — דִּבְרֵי הַכֹּל טְמֵאָה, שֶׁל שְׁאָר מִינֵי דָמִים — דִּבְרֵי הַכֹּל טְהוֹרָה.

They disagree only with regard to a case where the woman discharged an amorphous piece of tissue, and she herself does not know exactly what was the appearance of the piece of tissue that she discharged, e.g., if it was lost. Rabbi Yehuda holds: Follow the majority of discharges of amorphous pieces of tissue, and the majority of pieces of tissue are of the appearance of one of the four types of impure blood. And the Rabbis hold: We do not say that the majority of pieces of flesh have the appearance of one of the four types of impure blood.

לֹא נֶחְלְקוּ אֶלָּא שֶׁהִפִּילָה, וְאֵינָהּ יוֹדַעַת מָה הִפִּילָה. רַבִּי יְהוּדָה סָבַר: זִיל בָּתַר רוֹב חֲתִיכוֹת, וְרוֹב חֲתִיכוֹת שֶׁל (מִינֵי) אַרְבַּעַת מִינֵי דָמִים הָוְיָין. וְרַבָּנַן סָבְרִי: לָא אָמְרִינַן רוֹב חֲתִיכוֹת שֶׁל אַרְבַּעַת מִינֵי דָמִים.

The Gemara asks: Is that so? But when Rav Hoshaya came from Neharde’a, he came and brought a baraita with him that states: In the case of a woman who discharges a piece of tissue that is red, black, green, or white, if there is blood that emerges with it, the woman is impure, and if not, she is pure. Rabbi Yehuda says: Both in this case, where blood emerged, and in that case, where no blood emerged, the woman is impure. This baraita poses a difficulty to the statement of Shmuel with regard to one aspect of his opinion, and it poses a difficulty to the statement of Rabbi Yoḥanan with regard to two aspects of his opinion.

אִינִי? וְהָא כִּי אֲתָא רַב הוֹשַׁעְיָא מִנְּהַרְדְּעָא, אֲתָא וְאַיְיתִי מַתְנִיתָא בִּידֵיהּ: הַמַּפֶּלֶת חֲתִיכָה אֲדוּמָּה, שְׁחוֹרָה, יְרוּקָּה, וּלְבָנָה — אִם יֵשׁ עִמָּהּ דָּם טְמֵאָה, וְאִם לָאו — טְהוֹרָה. רַבִּי יְהוּדָה אוֹמֵר: בֵּין כָּךְ וּבֵין כָּךְ טְמֵאָה. קַשְׁיָא לִשְׁמוּאֵל בַּחֲדָא, וּלְרַבִּי יוֹחָנָן בְּתַרְתֵּי.

The Gemara elaborates: It poses a difficulty to the statement of Shmuel with regard to one aspect of his opinion, as Shmuel said that Rabbi Yehuda deemed the woman impure only in the case of a piece of tissue that has the appearance of one of the four types of impure blood, and yet the baraita teaches that according to the Rabbis the woman is pure if the piece of tissue is green or white, which are not among the four colors of ritually impure blood, and that Rabbi Yehuda disagrees with their opinion.

לִשְׁמוּאֵל בַּחֲדָא, דְּאָמַר שְׁמוּאֵל: לֹא טִימֵּא רַבִּי יְהוּדָה אֶלָּא בַּחֲתִיכָה שֶׁל אַרְבַּעַת מִינֵי דָמִים, וְהָא קָתָנֵי ״יְרוּקָּה וּלְבָנָה״, וּפְלִיג רַבִּי יְהוּדָה!

And if you would say that when Rabbi Yehuda disagrees with the Rabbis, it is with regard to the case of a red or black piece of tissue, as these are among the four colors of ritually impure blood, but with regard to the case of a green or white piece he does not disagree with them, i.e., he concedes that the woman is pure, this cannot be correct. The Gemara explains why that explanation of the baraita is not possible: But if so, for the sake of clarifying whose opinion does the baraita teach the case of a green or white piece of tissue?

וְכִי תֵימָא, כִּי פְּלִיג רַבִּי יְהוּדָה אַאֲדוּמָּה וּשְׁחוֹרָה, וְאַיְּרוּקָּה וּלְבָנָה לָא, אֶלָּא יְרוּקָּה וּלְבָנָה לְמַאן קָתָנֵי לַהּ?

If we say that it comes to clarify the opinion of the Rabbis, that is unnecessary: Now that in a case of a red or black piece of tissue, which are among the four colors of ritually impure blood, the Rabbis deem the woman pure, is it necessary to state that they deem her pure in a case of a green or white piece? Rather, is it not coming to clarify the opinion of Rabbi Yehuda, teaching that the Rabbis deem the woman pure in this case, but Rabbi Yehuda disagrees with them and deems her impure? This contradicts the explanation of Shmuel.

אִילֵּימָא רַבָּנַן — הַשְׁתָּא אֲדוּמָּה וּשְׁחוֹרָה מְטַהֲרִי רַבָּנַן, יְרוּקָּה וּלְבָנָה מִיבַּעְיָא? אֶלָּא לָאו לְרַבִּי יְהוּדָה, וּפְלִיג!

And furthermore, the baraita poses an additional difficulty to the opinion of Rabbi Yoḥanan, in addition to the first difficulty explained above, as he said that if the piece of tissue has the appearance of one of the four types of ritually impure blood then everyone agrees that the woman is impure, and yet the baraita teaches the case of a red or black piece and states that the Rabbis disagree with Rabbi Yehuda and deem the woman pure.

וְתוּ, לְרַבִּי יוֹחָנָן דְּאָמַר: שֶׁל אַרְבַּעַת מִינֵי דָמִים — דִּבְרֵי הַכֹּל טְמֵאָה, הָא קָתָנֵי: אֲדוּמָּה וּשְׁחוֹרָה, וּפְלִיגִי רַבָּנַן!

And if you would say that when the Rabbis disagree with Rabbi Yehuda, it is with regard to the case of a green or white piece of tissue, but in the case of a red or black piece they do not disagree with him, as they concede that the woman is impure; but if that is so, then for the sake of clarifying whose opinion does the baraita teach the case of a red or black piece?

וְכִי תֵּימָא, כִּי פְּלִיגִי רַבָּנַן אַיְּרוּקָּה וּלְבָנָה, אֲבָל אַאֲדוּמָּה וּשְׁחוֹרָה לָא, אֶלָּא אֲדוּמָּה וּשְׁחוֹרָה לְמַאן קָתָנֵי לַהּ?

If we say that it comes to clarify the opinion of Rabbi Yehuda, this is unnecessary: Now that Rabbi Yehuda holds that in a case of a green or white piece the woman is impure, despite the fact that they are not among the four colors of ritually impure blood, is it necessary to state that she is impure in a case of a red or black piece? Rather, is it not coming to clarify the opinion of the Rabbis, teaching that Rabbi Yehuda deems the woman impure in this case, but the Rabbis disagree with him and maintain that she is pure?

אִילֵימָא רַבִּי יְהוּדָה — הַשְׁתָּא יְרוּקָּה וּלְבָנָה טְמֵאָה, אֲדוּמָּה וּשְׁחוֹרָה מִיבַּעְיָא? אֶלָּא לָאו רַבָּנַן, וּפְלִיגִי!

Rather, Rav Naḥman bar Yitzḥak says there is a different explanation of the dispute between the Rabbis and Rabbi Yehuda: They disagree with regard to whether or not opening of the womb is possible without a discharge of blood. And they disagree with regard to the issue that is the subject of the dispute between these tanna’im , as it is taught in a baraita : If a woman experienced difficulty in labor during which blood emerged on two consecutive days, and on the third day she discharged, but she does not know what she discharged, i.e., whether it was a stillborn human fetus, and whether blood emerged during the miscarriage,

אֶלָּא אָמַר רַב נַחְמָן בַּר יִצְחָק: בְּאֶפְשָׁר לִפְתִיחַת הַקֶּבֶר בְּלֹא דָּם קָמִיפַּלְגִי, וּבִפְלוּגְתָּא דְהָנֵי תַנָּאֵי, דְּתַנְיָא: קִשְּׁתָה שְׁנַיִם, וְלַשְּׁלִישִׁי הִפִּילָה, וְאֵינָהּ יוֹדַעַת מָה הִפִּילָה,