Jerusalem Talmud Niddah Chapter 1

שַׁמַּי אוֹמֵר כָּל הַנָּשִׁים דַּיָין שַׁעְתָּן. הִלֵּל אוֹמֵר מִפְּקִידָה לִפְקִידָה אֲפִילוּ לְיָמִים הַרְבֶּה. וַחֲכָמִים אוֹמְרִים לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה אֶלָּא מֵעֵת לְעֵת מְמַעֶטֶת עַל יַד מִפְּקִידָה לִפְקִידָה. וּמִפְּקִידָה לִפְקִידָה מְמַעֶטֶת עַל יַד מֵעֵת לְעֵת. כָּל אִשָּׁה שֶׁיֵּשׁ לָהּ וֶוסֶת דַּיָיהּ שָׁעָתָהּ. וְהַמְשַׁמֶּשֶׁת בָּעִדִּים הְרֵי זוֹ כַפְּקִידָה וּמְמַעֶטֶת עַל יַד מֵעֵת לְעֵת וְעַל יַד מִפְּקִידָה לִפְקִידָה. שַׁמַּי אוֹמֵר. כָּל הַנָּשִׁים דַּיָין שַׁעְתָּן כול׳. מָהוּ דַּיָין שָׁעָתָן. שֶׁאֵינָן מְטַמּוֹת טַהֳרוֹת לְמַפְרֵעַ. וַחֲכָמִים אוֹמְרִים לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה. לֹא כְשַׁמַּאי שֶׁלֹּא נָתַן סְיָיג לִדְבָרָיו וְלֹא כְהִלֵּל שֶׁהִפְלִיג עַל מִדּוֹתָיו. אֶלָּא מֵעֵת לְעֵת מְמַעֶטֶת עַל יַד מִפְּקִידָה לִפְקִידָה וּמִפְּקִידָה לִפְקִידָה מְמַעֶטֶת עַל יַד מֵעֵת לְעֵת. כֵּיצַד מֵעֵת לְעֵת מְמַעֶטֶת עַל יַד מִפְּקִידָה לִפְקִידָה. בָּדְקָה עַצְמָהּ בְּשֵׁינִי בַשַּׁבָּת וְרָאָת בַּחֲמִישִּׁי בַשַׁבָּת אֵין טָמֵא אֶלָּא עַד מֵעֵת לְעֵת דְּאַרְבָּעָתָא. כֵּיצַד מִפְּקִידָה לִפְקִידָה מְמַעֶטֶת עַל יַד מֵעֵת לְעֵת. בָּדְקָה בְשַׁחֲרִית וְרָאָת בְּמִנְחָה אֵין טָמֵא אֶלָּא עַד שַׁחֲרִית. תַּמָּן תַּנִּינָן. הַשֶּׁרֶץ שֶׁנִּמְצָא בְּמָבוֹי מְטַמֵּא לְמַפְרֵעַ. רִבִּי אִמִּי בָּעֵי. מַתְנִיתָא דְּלֹא כְשַׁמַּי. אָמַר רִבִּי יוֹסֵי. אִין לֵית הוּא כְשַׁמַּי אֲפִילוּ כְהִלֵּל לֵית הִיא. וְלֹא מוֹדֶה הִלֵּל בְּמָבוֹי שֶׁהוּא מִתְכַּבֵּד וְשֶׁטֶף שֶׁלִּגְשָׁמִים עוֹבֵר בוֹ שֶׁהוּא טָהוֹר. שַׁמַּי אוֹמֵר. הָדָא אִשָּׁה עַל יְדֵי שֶׁהִיא רְגִילָה בְמֵי רַגְלַיִם עָשׂוּ אוֹתָהּ כְּמָבוֹי שֶׁהוּא מִתְכַּבֵּד וְשֶׁטֶף שֶׁלִּגְשָׁמִים עוֹבֵר בוֹ וְהוּא טָהוֹר. עַד כְּדוֹן בְּשֶׁבָּדְקָה וּמָצְתָה נָגוּב. בָּדְקָה וּמָצְתָה טָהוֹר. רִבִּי אִמִּי בְשֵׁם רַב רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. בָּדְקָה וּמָצְתָה טָהוֹר אֲסוּרָה לְבֵיתָהּ עַד שֶׁיִּתְנַגֵּב מַעְיָינָהּ. חַד רִבִּי טוֹבִי אָמַר בְּשֵׁם רִבִּי אַבָּהוּ. אֲסוּרָה לְבֵיתָהּ עַד מֵעֵת לְעֵת. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. כַּד סְלִיקִית לְהָכָא שְׁמָעִית מִן כָּל רַבָּנִן. מוּתֶּרֶת לְבֵיתָהּ מִיַּד. הֲווֹן בָּעֵיי מֵימַר. מָאן דָּמַר. מוּתֶּרֶת לְבֵיתָהּ. מִפְּקִידָה הוּא לְמָעֵט מֵעֵת לְעֵת. וּמָאן דָּמַר. אֲסוּרָה לְבֵיתָהּ. אֵינָהּ כִּפְקִידָה לְמָעֵט מֵעֵת לְעֵת. וְאֲפִילוּ כְמָאן דָּמַר. אֲסוּרָה לְבֵיתָהּ. כִּפְקִידָה הִיא לְמָעֵט מֵעֵת לְעֵת. וְלָמָּה הִיא אֲסוּרָה לְבֵיתָהּ. שֶׁמִּתּוֹךְ שֶׁהִיא מִתְרַגֶּלֶת בְּדָמִים טְהוֹרִין הִיא מִתְרַגֶּלֶת בְּדָמִים טְמֵאִין. בָּדְקָה וּמָצְתָה סָפֵק. פְּשִׁיטָא אֵינָהּ כִּפְקִידָה לְמָעֵט מֵעֵת לְעֵת. הוּא עַצְמוֹ מָהוּ שֶׁיִּטָּמֵא בְּסָפֵק. נִישְׁמְעִינָהּ מִן הָדָא. טוּמְטוּם וְאַנְדְּרוֹגֵינָס שֶׁרָאוּ דַּיָין שָׁעָתָן. מָה אַתְּ שְׁמַע מִינָּהּ. אָמַר רִבִּי יוֹסֵי. טוּמְטוּם וְאַנְדְּרוֹגֵינָס סָפֵק וּמֵעֵת לְעֵת סָפֵק וְאֵין סָפֵק לְסָפֵק. וָכָא. רְאִיָיתָהּ סָפֵק וּמֵעֵת לְעֵת סָפֵק וְאֵין סָפֵק לְסָפֵק. הוּנָא בַּר חִיָיה אָמַר. מֵעֵת לְעֵת שֶׁאָמְרוּ לַקֳּדָשִׁים אֲבָל לֹא לְטַהֳרוֹת. הָתִיב רַב חִסְדָּא. וְהָתַנֵּי. מַעֲשֶׂה בְרִיבָה אַחַת בְּעייתלו שֶׁהִפְסִיקָה לָהּ שָׁלֹשׁ עוֹנוֹת וְלֹא רָאָת וְאַחַר כָּךְ רָאָת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָמְרוּ. דַּיָיה שָׁעָתָהּ. וְכִי יֵשׁ קֳדָשִׁים בְּעייתלו. אֶלָּא בִּשֶׁנַּעֲשׂוּ לְטָהֳרַת הַקּוֹדֶשׁ. וְלֹא כְחוּלִין הֵן. תִּיפְתָּר שֶׁנַּעֲשׂוּ לְטָהֳרַת מֵי חַטָּאת. שֶׁמֵּי חַטָּאת חֲמוּרִין מִן הַקּוֹדֶשׁ. תַּנֵּי. מֵעֵת לְעֵת שֶׁאָמְרוּ תּוֹלִין אֲבָל לֹא שׂוֹרְפִין. וַהֲוָה רִבִּי זְעִירָא חֲדִי בָהּ. אַשְׁכָּח תַּנֵּי. הָרוֹאָה כֶתֶם מְטַמֵּא לְמַפְרֵעַ. וּמָה הִיא מְטַמְּאָה. הָאוֹכְלִין וְהַמַּשְׁקִין וְהַמִּשְׁכָּבוֹת וְהַמּוֹשָׁבוֹת. וּמְקוּלְקֶלֶת לְמִינְיָינָהּ וּמְטַמֵּא אֶת בּוֹעֲלָהּ לְמַפְרֵעַ. הָרוֹאָה דָם מְטַמֵּא לְמַפְרֵעַ. וּמָה הִיא מְטַמֵּא. הָאוֹכְלִין וְהַמַּשְׁקִין וְהַמִּשְׁכָּבוֹת וְהַמּוֹשָׁבוֹת. וְאֵינָהּ מְקוּלְקֶלֶת לְמִינְיָינָהּ וְאֵינָהּ מְטַמֵּא אֶת בַּעֲלָהּ לְמַפְרֵעַ. רִבִּי עְקִיבָה אוֹמֵר. מְטַמֵּא אֶת בַּעֲלָהּ לְמַפְרֵעַ. וְזֶה וְזֶה תּוֹלִין אֲבָל לֹא שׂוֹרְפִין. תַּמָּן אָמְרִין. מֵעֵת לְעֵת שֶׁאָמְרוּ מִשְׁכָּבָהּ כְּמַגָּעָהּ. מָה. כְּבוֹעֵל נִדָּה וְאֵינוֹ מְטַמֵּא בְהֵיסֶט וְאֵינוֹ מְטַמֵּא בִּכְלֵי חֶרֶשׂ. אַשְׁכָּח תַּנֵּי. מְטַמֵּא כְּלֵי חֶרֶס בְּהֵיסֶט. מֵעֵת לְעֵת שֶׁאָמְרוּ. מַגָּעָהּ בִּרְשׁוּת הָרַבִּים מָהוּ. נִישְׁמְעִינָהּ מִן הָדָא. מְעוּבֶּרֶת וּמֵינִיקָה טְהוֹרוֹת לְבַעֲלֵיהֶן. וְכֵן אִשָּׁה שֶׁיֵּשׁ לָהּ וֶוסֶת. וּשְׁאָר כָּל הַנָּשִׁים טְהוֹרוֹת בְּבִיאָה וּמְטַמְּאוֹת בְּמַגָּע. הָדָא אָמְרָה. וַדַּאי מַגָּעָהּ בִּרְשׁוּת הָרַבִּים טְמֵא. רִבִּי יוּדָן בָּעֵי. בָּדְקָה חֲלוּקָהּ בְּשַׁחֲרִית וּמְצָתָה טָהוֹר. וּבְמִנְחָה וּמָצָאת עָלָיו כֶּתֶם. פְּשִׁיטָא חֲלוּקָהּ אֵינָוֹ טָמֵא אֶלָּא עַד שְׁעַת בְּדִיקָה. גּוּפָהּ מָהוּ שֶׁיְּהֵא טָמֵא מֵעֵת לְעֵת. כְּלוּם אַתְּ מְטַמֵּא גוּפָהּ אֶלָּא מַחֲמַת חֲלוּקָהּ. חֲלוּקָהּ אֵינָוֹ טָמֵא אֶלָּא עַד שְׁעַת בְּדִיקָה וְגוּפָהּ טָמֵא מֵעֵת לְעֵת. וְהַמְשַׁמֶּשֶׁת בָּעִדִּים הְרֵי זֶה כִּפְקִידָה. הֵיךְ עֲבִידָא. בָּדְקָה עַצְמָהּ בְּשַׁחֲרִית וְשִׁימְּשָׁה בְּעִד בְּחַצּוֹת וְרָאָת בְּמִנְחָה אֵין טָמֵא אֶלָּא עַד שְׁעַת תַּשְׁמִישׁ. לֵוִי אָמַר. בְּעִד שֶׁלְּאַחַר הַתַּשְׁמִישׁ הִיא מַתְנִיתָא. אֲבַל בְּעִד שֶׁלִּפְנֵי הַתַּשְׁמִישׁ הֲמוּמָה הִיא לְבֵיתָהּ וְאֵינָהּ בּוֹדֶקֶת יָפֶה. רִבִּי אָבוּן בְשֵׁם רִבִּי זְעִירָא. בְּעִד שֶׁלִּפְנֵי תַּשְׁמִישׁ הִיא מַתְנִיתָא. אֲבַל בְּעִד שֶׁלְּאַחַר הַתַּשְׁמִישׁ דִּיהָא הִיא מַחְמַת שִׁכְבַת זֶרַע.

MISHNAH: Shammai says, every woman’s timing is exact. 15:19–23 ). While impurity of food is not mentioned in these verses, it is taken for granted that if she imparts impurity to implements that do not easily become impure, certainly she imparts impurity to food which easily becomes impure. The impurity is defined ( v. 19 ) by “blood is flowing from her flesh”. Shammai holds that a woman notices exactly when her period starts; therefore any food she touches after the onset of her period is impure but anything she had touched before is pure. ; Hillel says, from checking to checking, even if that is a long time. But the Sages say following neither of them but for checking to checking to be reduced by 24 hours, and from 24 hours to be reduced by checking. Every woman with a regular period, corresponding to Hebrew אורח “regularity”; cf. E. and H. Guggenheimer, Notes on the Talmudic Vocabulary 8–11, Lešonenu 37 (1973), 105–112. follows her exact timing; and if one has intercourse with cloths in Is . 64:5 is due to Qimhi; according to Rashi ( Is . 64:5 ), the biblical word is an Aramaism and means “to be discarded”. In Niddah , Rashi seems to to read עֵד “a witness”. , this counts as checking and is reduced by 24 hours and by checking. HALAKHAH: “Shammai says, every woman’s timing is exact,” etc. What means, “their timing is exact”? They do not retroactively impart impurity to food prepared in purity. “But the Sages say following neither of them,” not following Shammai who imposed no restriction, and not like Hillel who went overboard. “But for checking to checking it is reduced by 24 hours, and from 24 hours is reduced by checking.” How is checking to checking reduced by 24 hours? If she checked herself on Tuesday and saw blood on Thursday, [her food] is impure only from the same time on Wednesday. How is 24 hours reduced by checking? If she checked herself out in the morning and saw in the afternoon, it is impure only starting from the morning. There 7:2. , we have stated: “A [dead] crawling animal. 11:29–38 . In death, they are original sources of severe impurity. found in a dead-end alley). It is a private domain for the rules of impurity, meaning that a doubt of impurity has to treated as presumptive impurity; cf. Soṭah 1:2, Note 88 . causes impurity retroactively. Rebbi Immi asked, does this Mishnah not disagree with Shammai? Rebbi Yose said, this is true, it does not follow Shammai, but even Hillel it does not follow. Does Hillel not agree that a dead-end alley which was swept or inundated by a rainstorm is pure? Shammai says, since this woman regularly urinates, she is like a dead-end alley which was swept or inundated by a rainstorm and is pure. So far if she checked and found herself dry. If she checked and found herself pure? Rebbi Immi in the name of Rav, Rebbi Abba in the name of Rav Jehudah: If she checked and found herself pure she is forbidden to her husband until her [blood’s] source dries up. 15:25–30 ), which requires an additional seven days before purity may be achieved. Babylonian practice accepts the distinction between pure and impure discharges only for the rules of impurity, which were irrelevant in Babylonia, but not for those of marital relations. . One Rebbi Tobi said in the name of Rebbi Abbahu, she is forbidden to her house for 24 hours. Rebbi Jacob bar Aḥa said, when I immigrated here, I heard from all rabbis that she is immediately permitted to her husband). . They wanted to say that for him who says, she is permitted to her husband, this is a check which diminishes from 24 hours, but for him who says, she is forbidden to her husband, it is not counted as a check which diminishes from 24 hours. But even for him who says, she is forbidden to her husband, it is counted as a check which diminishes from 24 hours. Why is she forbidden to her husband? Because she is used to pure blood, she might get used to impure blood. If she checked herself and found it a doubtful case 1:2 Note 88 . Therefore, it seems more likely that it cannot be determined whether there was any discharge.) . It is obvious that it is not counted as a check to diminish from 24 hours. Itself, would it be impure because of doubt? Let us hear from the following: “A sexless8:6, Note 226 . He could be a male with an ingrown penis. It is difficult to see how he could have a female genital discharge. or a hermaphrodite 8:6, Notes 224,225,236,237,242. who had a discharge follow their exact timing.” What do you infer from this? Rebbi Yose said, a sexless or a hermaphrodite represent a doubt, 24 hours represent a doubt, and a doubt is not superimposed on a doubt 75a ); a prohibition in such a case would be disregarded. Cf. Ketubot 1:1 Note 23 , Yebamot 16:1, last line. . So here, whether she had a discharge represents a doubt, 24 hours represent a doubt, and a doubt is not superimposed on a doubt. Huna bar Ḥiyya said, the 24 hours which were quoted refer to sacrifices but not to pure food. Rav Ḥisda objected, was it not stated: “It happened with a girl in Aitlo that she missed for three periods and then had a period. When the case came before the Sages, they said that her timing is exact.” Are there sacrifices in Aitlo? But it must be food prepared in the purity of sacrifices p. 349; Demay 2:2, Note 137 ), some people adhered to standards of sacrifices which recognized four degrees ( Mishnah Tahorot 2:5 ). ! Is that not really profane food 2:8 decrees that profane food prepared according to the standards of sacrifices is still profane, admitting only two degrees of derivative impurity. A minority opinion admits three degrees, but certainly not four. This may be a polemic against followers of sects similar to that of Qumran, whose MMT text seems to prescribe the purity of sacrifices for all members of the group of the select few. ? Explain it if it was prepared in the purity of purifying water 10:6 . The ashes were available in Palestine a long time after the destruction of the Temple, cf. Berakhot 1:1, Note 3 ; it was not impossible for a priestly family to preserve the rules of this purifying process. , since purifying water has more restrictive rules than sacrifices. It was stated: For the 24 hours which were stated, one suspends but one does not burn. Rebbi Ze‘ira enjoyed this [because] he found stated: “A woman who detects a stain makes impure retroactively. What does she make impure? Food, and drinks, and seats, and beds 15:20–23 , any seat or couch used by a menstruating woman becomes a source of original impurity. The impurity of food is not mentioned in the verses; it is only secondary (cf. Note 36 ). The original impurity of beds and seats induced retroactively is also asserted in the Babli, 5b . ; her count is in disorder But if the start of the period is unknown, the count is impossible and any discharge triggers a seven day menstrual period. , and she makes her sex partner impure retroactively. A woman who detects blood makes impure retroactively. What does she make impure? Food, and drinks, and seats, and beds; her count is not in disorder, and she does not make her sex partner impure retroactively. Rebbi Aqiba says, she makes her sex partner impure retroactively. In both cases, one suspends but one does not burn.” There, they say: For the 24 hours which were stated, her bed is like her touch. How? Like one who sleeps with a menstruating woman 15:24 declares the man and his seat or bedding as impure but refrains from declaring seat and bedding as sources of original impurity. who does not make impure by moving 15:6 is interpreted that the male sufferer of gonorrhea imparts impurity to anything he moves, even if he never touches it. By biblical standards, a clay vessel cannot become impure by being touched from the outside; it becomes impure only by an original impurity inside its cavity. If a clay vessel has a cover fastened to it, it also cannot become impure by the impurity of the dead. But if either a (male or female) sufferer from gonorrhea or a menstruating woman indirectly moves a clay vessel, for example moving a wooden plank (in itself impervious to impurity) on which there is a closed clay vessel, that vessel and its contents become impure. and does not make clay vessels impure. It was found stated: He makes clay vessels impure by moving quoted here disproves the earlier statement which denied the possibility of impurity by moving. . For the 24 hours which were stated, what is the status of what she touches in the public domain? Let us hear from the following: Pregnant and nursing women are pure for their husbands, as is a woman with a regular period. And all other women are pure for sexual relations but impure in their touch. That means, what she certainly touched in the public domain is impure. Rebbi Yudan asked: She checked her garment in the morning and found it pure, in the afternoon and found a stain on it. It is obvious that her garment is retroactively impure only after the time of her checking. Is her body impure for retroactive 24 hours? Does one not declare her body to be impure only because of her garment? Her garment is retroactively impure only after the time of her checking; her body should retroactively be impure for 24 hours? “And if one has intercourse with cloths, this counts as checking.” How is that? If she checked herself in the morning, had intercourse with a cloth at noontime, and saw [blood] in the afternoon, she is impure only from after the time of intercourse. Levi said, the Mishnah speaks of a cloth used after intercourse, but for a cloth used before intercourse she would be impatient for her mate and not check thorougly. Rebbi Abun in the name of Rebbi Ze‘ira, the Mishnah speaks of a cloth used before intercourse, but a cloth used after intercourse is faded because of semen.

כֵּיצַד דַּיָיהּ שָׁעָתָהּ. הָיְתָה יוֹשֶׁבֶת בַּמִּיטָּה וַעֲסוּקָה בְּטַהֳרוֹת פֵּירְשָׁה וְרָאָת דָּם הִיא טְמֵיאָה וְכוּלָּן טְהוֹרוֹת. אַף עַל פִּי שֶׁאָמְרוּ טְמֵיאָה מֵעֵת לְעֵת אֵינָה מוֹנָה אֶלָּא מִשָּׁעָה שֶׁרָאָת. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַרְבַּע נָשִׁים דַּיָין שָׁעָתָן בְּתוּלָה וּמְעוּבֶּרֶת וּמֵינִיקָה וּזְקֵינָה אָמַר רִבִּי יְהוֹשֻׁעַ אֲנִי לֹא שָׁמַעְתִּי אֶלָּה בְתוּלָה אֲבָל הֲלָכָה כְּרִבִּי אֱלִיעֶזֶר. אָמַר רִבִּי יְהוֹשֻׁעַ אֲנִי לֹא שָׁמַעְתִּי אֶלָּה בְתוּלָה. אֲבָל הֲלָכָה כְּרִבִּי לִיעֶזֶר. אֵין אוֹמְרִין מִי שֶׁלֹּא רָאָה אֶת הַלְּבָנָה יָבוֹא וְיָעִיד. אֶלָּא אוֹמְרִין. מִי שֶׁרָאָה אֶת הַלְּבָנָה יָבוֹא וְיָעִיד. אַתָּה לֹא שָׁמַעתָּ אֲנִי שָׁמַעְתִּי. כָּל יָמִים שֶׁהָָיָה רִבִּי לִיעֶזֶר קַיָים הָיְתָה הֲלָכָה כְּרִבִּי יְהוֹשֻׁעַ. מִשֶּׁמֵּת רִבִּי לִיעֶזֶר הִנְהִיג רִבִּי יְהוֹשֻׁעַ הֲלָכָה כְּרִבִּי לִיעֶזֶר. מַה נָן קַיָימִין. אִם בְּשֶׁשָּׁמַע רִבִּי לִיעֶזֶר מִפִּי אֶחָד וְרִבִּי יְהוֹשֻׁעַ מִפִּי שְׁנַיִם בֵּין בַּחַיִים בֵּין לְאַחַר מִיתָה תְּהֵא הֲלָכָה כְּרִבִּי יְהוֹשֻׁעַ. וְאִם בְּשֶׁשָּׁמַע רִבִּי יְהוֹשֻׁעַ מִפִּי אֶחָד וְרִבִּי לִיעֶזֶר מִפִּי שְׁנַיִם בֵּין בַּחַיִים בֵּין לְאַחַר מִיתָה תְּהֵא הֲלָכָה כְּרִבִּי לִיעֶזֶר. כְּהָדָא דְתַנֵּי. אֶחָד אוֹמֵר. שָׁמַעְתִּי מִפִּי שְׁנַיִם. וּשְׁנַיִם אוֹמְרִין. שָׁמַעְנוּ מִפִּי אֶחָד. יִיפֶּה כֹחַ הָאֶחָד שֶׁשָּׁמַע מִפִּי שְׁנַיִם מִכֹּחַ הַשְּׁנַיִם שֶׁשָּׁמְעוּ מִפִּי אֶחָד. אֶלָּא כֵן אֲנָן קַיָימִין. בְּשָׁוִין. זֶה שָׁמַע מִפִּי אֶחָד וְזֶה שָׁמַע מִפִּי אֶחָד. זֶה שָׁמַע מִפִּי שְׁנַיִם וְזֶה שָׁמַע מִפִּי שְׁנַיִם. בְּחַיָיו לֹא רָאָה דַעְתּוֹ. לְאַחַר מִיתָתוֹ רָאָה דַעְתּוֹ. מַה חֲמִית מֵימַר. בְּשֶׁרָאָה דַעְתּוֹ. כְּהָדָא דְתַנֵּי. אַרְבַּע נָשִׁים שֶׁאָמְרוּ חֲכָמִים. דַּיָין שָׁעָתָן. כִּתְמָן טָמֵא לְמַפְרֵעַ חוּץ מִתִּינוֹקֶת שֶׁלֹּא הִגִּיעַ זְמַנָּהּ לִרְאוֹת מִפְּנֵי שֶׁאֵין לָהּ כְּתָמִין. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. אַרְבַּע נָשִׁים שֶׁאָמְרוּ חֲכָמִים. דַּיָין שָׁעָתָן. כִּתְמָן טָמֵא לְמַפְרֵעַ. אֲבָל תִּינוֹקֶת שֶׁהִגִּיעַ זְמַנָּהּ לִרְאוֹת כִּתְמָהּ כִּרְאִיָיתָהּ. מַה רְאִיָיתָהּ דַּיָיה שָׁעָתָהּ אָף כִּתְמָהּ דַּיָיהּ שָׁעָתָהּ. אָמַר רִבִּי יַנַּאי. מִפְּנֵי שֶׁשִּׂירְפָּהּ מָצוּי. וּמַה אִם זֶה שֶׁסִּירְפָּהּ מָצוּי אַתְּ אָמַר. דַּיָיה שָׁעָתָהּ. אֵילּוּ שֶׁאֵין שִׂירְפָּן מָצוּי לֹא כָל שֶׁכֵּן. מִיכָּן שֶׁרָאָה דַעְתּוֹ.

MISHNAH: How is her timing exact? If she was sitting on a bed occupied with pure food, if she left [the bed] and saw blood, she is impure but all the food is pure. Even though they said, she is retroactively impure for 24 hours, she counts only from the moment she saw. Rebbi Eliezer says, the timings of four kinds of women are exact: a virgin, and a pregnant woman, and a nursing one, and a post-menopausal. Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer. HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify 2:2 ): “‘We did not see’ is no proof;” neither is ‘we did not hear’. . You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one 5:7 . . But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

אֵי זוֹ הִיא בְּתוּלָה. כָּל שֶׁלֹּא רָאָת דָּם מִיָּמֶיהָ אַף עַל פִּי נְשׂוּאָה. מְעוּבֶּרֶת מִשֶּׁיִּוָּדַע עוּבְרָהּ. מֵינִיקָה עַד שְׁתִּגְמוֹל אֶת בְּנָהּ. נָתְנָה בְנָהּ לְמֵינִיקָה וּגְמָלַתּוּ אוֹ שֶׁמֵּת רִבִּי מֵאִיר אוֹמֵר מְטַמְּאָה מֵעֵת לְעֵת. וַחֲכָמִים אוֹמְרִים דַּיָיה שָׁעָתָהּ. אֵי זֹו הִיא בְּתוּלָה. כָּל כו׳. כֵּן הִיא מַתְנִיתָא. כֵּל שֶׁלֹּא רָאָת דַּם נִידָּה מִיָּמֶיהָ וְאַף עַל פִּי נְשׂוּאָה. בְּתוּלָה לְדָמִים אָמְרוּ. אֲבָל לֹא בְּתוּלָה לִבְתוּלִים. פְּעָמִים שֶׁהִיא בְּתוּלָה לְדָמִים וְאֵינָהּ בְּתוּלָה לִבְתוּלִים. פְּעָמִים שֶׁהִיא בְּתוּלָה לִבְתוּלִים וְאֵינָהּ בְּתוּלָה לְדָמִים. בְּתוּלָה לְדָמִים בְּשֶׁרָאָת וְאַחַר כָּךְ נִישֵּׂאת. בְּתוּלָה לִבְתוּלִים בְּשֶׁנִּישֵּׂאת וְאַחַר כָּךְ רָאָת. תַּנֵּי. שָׁלֹשׁ בְּתוּלוֹת הֵן. בְּתוּלַת אָדָם בְּתוּלַת שִׁקְמָה וּבְתוּלַת הָאָרֶץ. בְּתוּלַת אָדָם כָּל שֶׁלֹּא נִבְעֲלָה מִיָּמֶיהָ. בְּתוּלַת שִׁקְמָה כָּל שֶׁלֹּא נִקְצְצָה מִיָּמֶיהָ. בְּתוּלַת הָאָרֶץ כָּל שֶׁלֹּא נֶחֶרַץ בָּהּ מִיָּמֶיהָ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. כָּל שֶׁאֵין בָּהּ חֶרֶץ. וַאֲפִילוּ נִישֵּׂאת וַאֲפִילוּ עִיבֵּירָה וַאֲפִילוּ מֵינִיקָה וַאֲפִילוּ שׁוֹפַעַת כָּל שִׁבְעָה לְזָכָר וְכָל אַרְבָּעָה עָשָׂר לִנְקֵיבָה. וּקְסָמָא בְיָדֶיהָ. בְּשָׁעָה שֶׁהוּא זָכָר שִׁבְעָה. וּבְשָׁעָה שֶׁהִיא נְקֵיבָה י"ד. וְהִיא שֶׁהִפְסִיקָה דַּם טוֹהַר. כְּהָדָא דְתַנֵּי. הִפְסִיקָה דַּם טוֹהַר וְלֹא רָאָת וְאַחַר כָּךְ רָאָת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָמְרוּ. דַּיָיה שָׁעָתָהּ. עַל דַּעְתֵּיהּ דְּרַב דְּהוּא אָמַר. מַעְיָין אֶחָד הוּא אֶלָּא שֶׁהַתּוֹרָה טִיהֲרָה אוֹתוֹ. נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי יַנַּאי דּוּ אָמַר. מַעְיָין אֶחָד הוּא אֶלָּא שֶׁהוּא מִשְׁתַּנֶּה. יְאוּת. עַל דַּעְתֵּיהּ דְּלֵוִי דְּהוּא אָמַר. שְׁנֵי מַעְיָינוֹת הֵן. אֲפִילוּ לֹא הִפְסִיקָה דַּם טוֹהַר תְּהֵא דַיָיה שָׁעָתָהּ. אָמַר רִבִּי מָנָא. טַעֲמֵיהּ דְּלֵוִי. שֶׁמִּתּוֹךְ שֶׁהִיא מִתְרַגֶּלֶת בְּדָמִים טְהוֹרִין הִיא מִתְרַגֶּלֶת בְּדָמִים טְמֵאִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. יְכִיל לֵוִי פָּתַר לָהּ מִן הָדָא דְתַנִּינָן. רִבִּי יוֹסֵי אוֹמֵר. מְעוּבֶּרֶת וּמֵינִיקָה שֶׁעָבְרוּ עֲלֵיהֶן שָׁלֹשׁ עוֹנוֹת דַּיָין שָׁעָתָן. וְתַנֵּי עֲלָהּ. יְמֵי עִיבּוּרָהּ וִימֵי מֵינִיקוּתָהּ מִצְטָרְפִין לְשָׁלֹשׁ עוֹנוֹת. דְּהוּא סְבַר. מַעְיָין אֶחָד הוּא. עַד כַּמָּה הוּא הַכָּרַת הָעוּבָּר. סוּמָכוֹס אָמַר מִשּׁוּם רִבִּי מֵאִיר. עַד שְׁלֹשָׁה חֳדָשִׁים וגו׳. אַף עַל פִּי שֶׁאֵין רְאַיָיה לַדָּבָר זֵיכֶר לַדָּבָר וַיְהִי כְּמִשְׁלֹשׁ חֳדָשִׁים וגו׳. אָמַר רִבִּי יוּדָן. וַאֲפִילּוּ מְעוּבֶּרֶת רוּחַ. הָרִינוּ חַלְנוּ כְּמוֹ יָלַדְנוּ רוּחַ. תַּהֲרוּ חֲשַׁשׁ תֵּלְדוּ קַשׁ וגו׳. רִבִּי זְעִירָא רִבִּי בָּא בַּר זוּטְרָא רִבִּי חֲנִינָה בְשֵׁם רִבִּי חִיָיה רוֹבָה. אֲפִילוּ רוּבּוֹ שֶׁלָּרִאשׁוֹן וְרוּבּוֹ שֶׁלָּאַחֲרוֹן וְהָאֶמְצָעִי שָׁלֵם. אַסִי אָמַר. תִּשְׁעִים יוֹם שְׁלֵימִים. וּשְׁמוּאֵל אָמַר. הֵן וְעִיבּוּרֵיהֶן. אָתָא עוֹבְדָא קוֹמֵי רַבָּנִן דְּתַמָּן וְלָא יָדְעִין אִם שְׁלֹשָׁה עָשָׂר מִן הָרִאשׁוֹן וְשִׁבְעָה עָשָׂר מִן הָאַחֲרוֹן. אוֹ שִׁבְעָה עָשָׂר מִן הָרִאשׁוֹן וּשְׁלֹשָׁה עָשָׂר מִן הָאַחֲרוֹן וַחֲמִשָּׁה שְׁלֵימִים בָּאֶמְצַע. וּבִקְשׁוּ לִיגַּע בַּוְולָד מִשּׁוֹם סָפֵק מַמְזֵירוּת. אָמַר לוֹן רַב נַחְמָן בַּר יַעֲקֹב. כְּהָדֵין עוֹבְדָא אָתָא קוֹמֵי אַבָּא בַּר בָּא וְאַכְשֵׁר. וְאַבָּא בַר בָּא פַּלִּיג עַל שְׁמוּאֵל בְּרֵיהּ. אָמַר רִבִּי בָּא. שַׁנְיָיא הִיא הַכָּרַת הָעוּבָּר שַׁנְיָיא הִיא לֵידָתוֹ. הַכָּרַת הָעוּבָּר לַחֳדָשִׁים שְׁלֵימִין וְלֵידָתוֹ לֶחֳדָשִּׁים מְקוּטָעִין. תַּמָּן תַּנִּינָן. כַּמָּה הִיא קִישּׁוּיָיהּ. רִבִּי מֵאִיר אוֹמֵר. אֲפִילוּ אַרְבָּעִים וַחֲמִשִּׁים יוֹם. רִבִּי יְהוּדָה אוֹמֵר. דַּיָיהּ חוֹדְשָׁהּ. רִבִּי יוֹסֵי וְרִבִּי שִׁמְעוֹן אוֹמְרִים. אֵין קִישּׁוּי יוֹתֵר מִשְׁתֵּי שַׁבָּתוֹת. רִבִּי יוֹסֵי בְשֵׁם רִבִּי בָּא. זֹאת אוֹמֶרֶת שֶׁהָאִשָּׁה יוֹלֶדֶת לַחֳדָשִׁים מְקוּטָעִין. דִּלֹא כֵן נִיתְנֵי שְׁלֹשִׁים יוֹם. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם שְׁמוּאֵל זֹאת אוֹמֶרֶת שֶׁהָאִשָּׁה יוֹלֶדֶת לַחֳדָשִּׁים שְׁלֵימִין. דְּתַנִינָן דַּיָיהּ חָדְשָׁהּ. רִבִּי יוּדָן בָּעֵי. סוֹף דָּבָר עַד שֶׁתֵּלֵד. לֹא אֲפִילוּ הִפִּילָה. אָמַר רִבִּי מָנָא. שְׁמָעִית בְּשֵׁם שְׁמוּאֵל. הִיא הַכָּרַת הָעוּבָּר הִיא לֵידָתוֹ. וְלֵית אֲנָא יְדַע מִן מַה שְׁמָעִית. אָמַר רִבִּי בָּא בַּר כֹּהֵן קוֹמֵי רִבִּי יוֹסֵי. רִבִּי יִרְמְיָה אָמְרָהּ. אָמַר לֵיהּ רִבִּי חִזְקִיָּה. לֹא אָמְרָהּ רִבִּי יִרְמְיָה. וְאִיקְפַּד רִבִּי יוֹסֵי לְקִיבְּלֵיהּ. אָמַר. אִילּוּ יְהוּשֻׁעַ שֶׁהָיָה קָשׁוּר לְמֹשֶׁה לֹא הֲוָה אָמַר כֵּן וְהוּא אָמַר כֵּן. חָזַר וְאָמַר. אִין. אָמְרָהּ. אֶלָּא כְאִינֶּשׁ דְּשָׁמַע מִילָּה וּמַקְשֵׁי עַלָּהּ. וְאַבָּא בַּר בָּא פַלִּיג עַל שְׁמוּאֵל בְּרֵיהּ. רִבִּי בְּרֶכְיָה בְשֵׁם שְׁמוּאֵל. לְעוֹלָם אֵין הָאִשָּׁה יוֹלֶדֶת אֶלָּא לְמָאתַיִם וְשִׁבְעִים וְאֶחָד אוֹ לְמָאתַיִם וְשִׁבְעִים וּשְׁנַיִם אוֹ לְמָאתַיִם וְשִׁבְעִים וּשְׁלֹשָׁה אוֹ לְמָאתַיִם וְשִׁבְעִים וְאַרְבָּעָה. אָמַר לֵיהּ רִבִּי מָנָא. מְנָן שָׁמַע רִבִּי הָדָא מִילְתָא. אָמַר לֵיהּ. מִן רִבִּי בָּא. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי בָּא. תַּמָּן הוּא אָמַר. שַׁנְיָיא הִוא הַכָּרַת הָעוּבָּר שַׁנְיָיא הִיא לֵידָתוֹ. וְהָכָא הוּא אָמַר הָכֵין. רִבִּי בָּא בַּר זוּטְרָא מִשֵּׁם שְׁמוּאֵל. כָּל שֶׁהוּא בְהַרְבֶּה הֲרֵי הוּא בְאַרְבַּע. רִבִּי חִיָיה בַּר אַשִּׁי הֲוָה יְתִיב קוֹמֵי רַב. חֲמִיתֵיהּ מִיבְעַת. אָמַר לֵיהּ. מַהוּ כֵן. אָמַר לֵיהּ. חֲמָרְתִּי מְעַבְּרָה וְהִיא בְּעָיָיא מֵילַד וַאֲנָא בָּעֵי מִרְבַּעְתָּהּ דְּלָא תִצְטַנֵּן. אָמַר לֵיהּ. אֵימָתַי עָלָה עָלֶיהָ הַזָּכָר. אָמַר לֵיהּ. בְּיוֹם פַּלָּן. וְחָשַׁב אָמַר לֵיהּ. בְּעִיָיא הִיא עַד כְּדוֹן. וְתַנֵּי כֵן. הַפּוֹחֶתֶת אֵינָהּ פּוֹחֶתֶת מִימוֹת הַלְּבָנָה. וְהַמּוֹסֶפֶת אֵינָהּ מוֹסֶפֶת עַל יְמוֹת הַחַמָּה. מִילְתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ פְלִיגָא דָּמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בָּקוֹרֶת שֶׁלָּאַנְטוֹנִינוֹס הָיְתָה עוֹבֶרֶת וְהִרְבִּיעוּ שֶׁלְּבֵית רִבִּי מִמֶּנָּה שְּׁזוּרִין. וְיֵשׁ מֵהֶן שֶׁיָּלְדוּ עַכְשָׁיו. וְיֵשׁ מֵהֶן שֶׁיָּלְדוּ לְאַחַר זְמָן. כָּאן בִּבְהֵמָה טְמֵיאָה וְכָאן בִּבְהֵמָה טְהוֹרָה. וְהָכְתִיב הֲיָדַעְתָּ עֵת לֶדֶת יַעֲלֶי סָלַע חוֹלֵל אַיָילוֹת תִשְׁמוֹר. תִּסְפֹּר יְרָחִים תְּמַלֶּאנָה וְיָדַעְתָּ עֵת לִדְתָּנָה. אָמַר לֵיהּ. חַיָּה טְהוֹרָה כִבְהֵמֶה טְמֵאָה.

MISHNAH: What is a virgin? Any female who never saw blood, even if she was married. Pregnant, once the fetus is recognizable. Nursing, until she weans her child 4:4, Note 57 . . If she gave her child to a wet-nurse or weaned him, Rebbi Meïr says she causes retroactive impurity for 24 hours but the Sages say, her timing is exact. HALAKHAH: “What is a virgin? Any one,” etc. So is the Mishnah: Any one who never did menstruate; they spoke of one virginal for blood, not one virginal for sexual relations. Sometimes she is virginal for blood and not virginal for sexual relations, sometimes she is virginal for sexual relations and not virginal for blood. She is virginal for blood if she started to menstruate before marrying; she is virginal for sexual relations if she married before menstruating. It was stated 26:2; Tosephta Ševiʻit 3:10, in a different order which is followed also in Babli Niddah 8b . This baraita somehow negates the Mishnah which transfers to name of “virgin” to the pre-menstrual girl. : “There are three virgins: a human virgin, a virgin sycamore, and virgin soil. A human virgin, who never had intercourse. A virgin sycamore, which never was cut 4:5, Note 71. . Virgin soil, which never was ploughed; Rabban Simeon ben Gamliel says, which has no groove) declare as virgin any soil on which no potsherds are found (which would prove human activity at the place). ’ .” “Even if she was married,” even if pregnant, even if nursing, and even if she was bleeding all seven [days] for a boy or all fourteen for a girl 15:25 creates a special category, zavah , for a woman whose discharge of blood is prolonged “many days after her menstrual period”, who is subject to more complicated rules of cleansing. Since “days” must mean a minimum of two days, “many days” must mean at least three days (by the hermeneutic principle of definiteness, cf. H. Guggenheimer, Logical Problems in Jewish Tradition, in: Confrontations with Judaism , Ph. Longworth, ed., Blond, London 1966, pp. 174–175). Now it is stated here that bleeding after childbirth cannot induce a status of zavah since (1) the time span of 7 days after the birth of a boy and 14 after that of a girl are defined as “menstrual impurity” and (2) this is followed by a period of purity of 33 days (for a boy) or 66 (for a girl) in which no discharge has any implication for impurity ( Lev. 12:4–5 ). Therefore, the only way a birth is followed by a status of zavah would be if the bloody discharges persist all through the period of purity. . Does she have a charm in her hand? After [the birth of] a boy seven [days], after a girl fourteen, but only if she stopped during her period of purity. As it was stated: If she stopped during her period of purity and had no discharge, but later she had a discharge; this case came before the Sages who said that her timing was exact. In Rav’s opinion, who says that all is one source but the Torah purified it, it is understandable) Therefore, a retention of the status of “blood virgin” necessitates the cessation of discharge during the period of purity (or even earlier). Rav’s opinion is detailed in the Babli, 1 la, 35b . . In Rebbi Yannai’s opinion, who says that all is one source but it changes, it is in order. In Levi’s opinion, who says that there are two sources, should not her timing be exact even if she does not stop during her period of purity? Rebbi Mana said, the reason of Levi is that since she became used to pure blood, she might become used to impure blood. Rebbi Yose ben Rebbi Abun said, Levi can explain what we have stated: “Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated quoted in the text are intelligible for Levi, not for Rav. : The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source? 4:11, Notes 130–155 . How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.” Rebbi Yudan asked: Does this hold until she gives birth? No, even if she had a miscarriage. Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273. Rav Ḥiyya bar Ashi was sitting before Rav who saw him disturbed. He said to him, what is the matter? He said to him, my female donkey is pregnant and will give birth; then I have to get her to copulate before she is out of heat. He said to him, when did the male mount her? He said, on day X. He calculated and said, she still has some time until then. It was stated so: A quick one does not need less than the days of the moon and one who is late is not later than the days of the sun. The words of Rebbi Joshua disagree, since Rebbi Joshua ben Levi said, the cattle herd of Antoninus passed by and those of the house of Rebbi took bulls from them to copulate. Some cows gave birth soon and some of them later. Here it is about an impure animal, there about a pure animal. But is it not written, “do you know the time the mountain goats will give birth, watch the birthing of gazelles,” “count months, make them complete, you will know the time of their giving birth.” He told him: A pure wild animal is like a domestic impure animal.

אֵי זוֹ הִיא זְקֵינָה. כָּל שֶׁעָבְרוּ עָלֶיהָ שָׁלֹשׁ עוֹנוֹת סָמוּךְ לְזִקְנָתָהּ. רִבִּי לִעֶזֶר אוֹמֵר כָּל אִשָּׁה שֶׁעָבְרוּ עָלֶיהָ שָׁלֹשׁ עוֹנוֹת דַּיָיהּ שָׁעָתָהּ. רִבִּי יוֹסֵי אוֹמֵר. מְעוּבֶּרֶת וּמֵינִיקָה שֶׁעָבְרוּ עֲלֵיהֶן שָׁלֹשׁ עוֹנוֹת דַּיָין שָׁעָתָן. אֵי זוֹ הִיא זְקֵינָה כול׳. רִבִּי מֵאִיר אוֹמֵר. מַחְמַת הֶחָלָב הַדָּמִין מִסְתַּלְּקִין. רִבִּי יוֹסֵי אוֹמֵר. מַחְמַת הַצַּעַר הַדָּמִים מִסְתַּלְּקִין. אַשְׁכָּחַת אָמַר קוּלַּת וְחוּמְרַת עַל דְּרִבִּי מֵאִיר קֻלַּת וְחוּמְרַת עַל דְּרִבִּי יוֹסֵי. קוּלַּת עַל דְּרִבִּי מֵאִיר. שֶׁאִם הָיָה מוֹשֵׁךְ וְיוֹנֵק אַרְבַּע אוֹ חָמֵשׁ שָׁנִים דַּיָיהּ שָׁעָתָהּ. וְחוּמְרַת. שֶׁאִם נָתְנָה בְנָהּ לְמֵינִיקָה וּגְמָלַתּוּ וָמֵת מְטַמָּא מֵעֵת לְעֵת. וְקוּלַּת עַל רִבִּי יוֹסֵי. שֶׁאִם נָתְנָה בְנָהּ לְמֵינִיקָה וּגְמָלַתּוּ וָמֵת דַּיָיהּ שָׁעָתָהּ. וְחוּמְרַת. שֶׁאִם הָיָה מוֹשֵׁךְ וְיוֹנֵק אַרְבַּע אוֹ חָמֵשׁ שָׁנִים אָסוּר עַד כ"ד חוֹדֶשׁ. וְהָא רִבִּי מֵאִיר אָמַר. מְטַמָּא מֵעֵת לְעֵת. מָה. מִיַּד אוֹ לִכְשֶׁיִּפְסוֹק הַתִּינּוֹק וְאֵינוֹ יָכוֹל לַחֲזוֹר. נִישְׁמְעִינָהּ מִן הָדָא. יוֹנֵק הוּא הַתִּינּוֹק וְהוֹלֵךְ עַד כ"ד חֹדֶשׁ שְׁלֵימִין. מִיכָּן וְהֵילָךְ כְּיוֹנֵק שֶׁקֶץ. דִּבְרֵי רִבִּי אֱלִיעֶזֶר. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. יוֹנֵק הוּא הַתִּינּוֹק וְהוֹלֵךְ אֲפִילּוּ אַרְבַּע אוֹ חָמֵשׁ שָׁנִים וּמוּתָּר. פֵּירַשׁ אֵין מַחֲזִירִין אוֹתוֹ. עַד אֵיכָן. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. עַד מֵעֵת לְעֵת. רִבִּי חִזְקִיָּה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. עַד שְׁלֹשָׁה יָמִים מֵעֵת לְעֵת. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמַן שֶׁפֵּירַשׁ מִתּוֹךְ בּוּרְייוֹ. אֲבָל אִם פֵּירַשׁ מִתּוֹךְ חוֹלְייוֹ מַחֲזִירִין אוֹתוֹ מִיַּד. וּבְתִינּוֹק שֶׁאֵינוֹ שֶׁל סַכָּנָה. אֲבָל בּתִינּוֹק שֶׁהוּא שֶׁל סַכָּנָה אֲפִילוּ לְאַחַר כַּמָּה מַחֲזִירִין אוֹתוֹ מִיַּד. זְקֵינָה. אֵי זוֹ הִיא זְקֵינָה. רִבִּי שִׁמְעוֹן בֵֶּן לָקִישׁ אָמַר. כָּל שֶׁקּוֹרִין אוֹתָהּ אִימָּא וְאֵינָהּ מַקְפֶּדֶת. וּבְדַעְתָּהּ הַדָּבָר תָּלוּי. אָמַר רִבִּי אָבִין כָּל שֶׁהִיא רְאוּיָה לְהִיקָּרוֹת אִימָּא. תַּנֵּי. הָעֲבָדִים וְהַשְּׁפָחוֹת אֵין קוֹרִין אוֹתָן אַבָּא פְלוֹנִי וְאִימָּא פְלוֹנִית. שֶׁלְּבֵית רַבָּן גַּמְלִיאֵל הָיוּ קוֹרִין לְעַבְדֵּיהֶן וּלְשִׁפְחוֹתֵיהֶן אַבָּא טָבִי וְאִמָּה טָבִיתָא. תַּנֵּי רִבִּי הוֹשַׁעְיָה. יָלְדָה וְאַחַר כָּךְ נִתְגַּיְירָה אֵין לָהּ דַּם טוֹהַר. אָמַר רִבִּי יוֹסֵי. וְיֵאוּת. אִילוּלֵי דְתַנִּיתָהּ רִבִּי הוֹשַׁעְיָה הֲוָות צְרִיכָה לוֹ. מֵאַחַר שֶׁאֵין לָהּ דָּמִים טְמֵאִין אֵין לָהּ דָּמִים טְהוֹרִין. תַּנֵּי. הַגִּיּוֹרֶת וְהַשְּׁבוּיָה וְהַשִּׁפְחָה שֶׁנִּפְדּוּ וְשֶׁנִּתְגַיְירוּ וְשֶׁנִּשְׁתַּחְרְרוּ צְרִיכוֹת לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים. דִּבְרֵי רִבִּי יוּדָה. רִבִּי יוֹסֵי אוֹמֵר. אֵינָן צְרִיכוֹת לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים. וּבְדָמִים. רִבִּי יוּדָה אוֹמֵר. דַּיָיה שָׁעָתָהּ. רִבִּי יוֹסֵי אוֹמֵר. מְטַמֵּא מֵעֵת לָעֵת. אָמַר רִבִּי. נִרְאִין דִּבְרֵי רִבִּי יוֹסֵי בְדָמִים וְדִבְרֵי רִבִּי יוּדָה בִוְולָד. וְרִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְרִבִּי יוֹסֵי. רִבִּי בָּא בַּר כֹּהֵן בְּעָא קוֹמֵי רִבִּי יוֹסֵי. דִלֹא כֵן מַה אֲנָן אָמְרִין. רִבִּי יוּדָה וְרִבִּי יוֹסֵי אֵין הֲלָכָה כְּרִבִּי יוֹסֵי. אֶלָּא בְגִין דָּמַר רִבִּי. נִרְאִין. וְלֹא כֵן אָמַר רִבִּי בָּא בְשֵׁם רִבִּי זְעִירָה. כָּל מָקוֹם שֶׁשָּׁנָה רִבִּי. נִרְאִין. אַדַּיִין הַמַּחֲלוֹקֶת בִּמְקוֹמָהּ. חוּץ מִן הָעִיגּוּל שֶׁלַּדְּבֵילָה. דְּאָהֵן מוֹדֵה לְאָהֵן וְאָהֵן מוֹדֵה לְאָהֵן. אָמַר רִבִּי יוֹסֵי. קַשִׁיתָהּ קוֹמֵי רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִי אַבָּהוּ. וַאֲפִילוּ דָבָר בָּרִיא שֶׁנִּבְעֲלוּ. אָמַר לֵיהּ. וּסְתָם גּוֹיוֹת לֹא כִבְּעוּלּוֹת הֵן. רִבִּי לִעֶזֶר אוֹמֵר. כָּל אִשָּׁה שֶׁעָבְרוּ עָלֶיהָ שָׁלֹשׁ עוֹנוֹת דַּיָיהּ שָׁעָתָהּ. וְתַנֵּי עֲלָהּ. אָמְרוּ לוֹ. לֹא אָמְרוּ חֲכָמִים אֶלָּא זְקֵינָה. וְהָתַנֵּי. אָמַר רִבִּי לִעֶזֶר. מַעֲשֶׂה בְרִיבָה אַחַת בְּעייתלו שֶׁהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת וְלֹא רָאָת וְאַחַר כָּךְ רָאָת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָמְרוּ. דַּיָיה שָׁעָתָהּ. אָמְרוּ לוֹ. קָטָן הָיִיתָ. וְאֶין עֵדוּת לְקָטָן. פַּעַם אַחַת הוֹרָה רִבִּי כְרִבִּי לִעֶזֶר וְהָיָה מִצְטָעֵר. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵי. אִיתָא חֲמִי. בְּשָׁעָה שֶׁהוֹרָה כְקוּלֵּי רִבִּי מֵאִיר וּכְקוּלֵּי רִבִּי יוֹסֵי לֹא הָיָה מִצְטָעֵר וְכָאן הָיָה מִצְטָעֵר. אָמַר לֵיהּ. תַּמָּן יְחִידִין אִינּוּן. אִית לָךְ מֵימַר. נִצְרְפָה דַעְתּוֹ עִם רִבִּי מֵאִיר וְרָבוּ עַל רִבִּי יוֹסֵי. נִצְרְפָה דַעְתּוֹ עִם רִבִּי יוֹסֵי וְרָבוּ עַל רִבִּי מֵאִיר. אִית לָךְ מֵימַר הָכָא. נִצְרְפָה דַעְתּוֹ עִם רִבִּי לִעֶזֶר וְרָבוּ עַל חֲכָמִים. וְלֹא עוֹד אֶלָּא דְּתַנֵּי עֲלָהּ. אָמְרוּ לוֹ. הוֹרָיַית שָׁעָה הָיְתָה. רִבִּי יוֹסֵי אוֹמֵר. מְעוּבֶּרֶת וּמֵינִיקָה שֶׁעָבְרוּ עֲלֵיהֶן שָׁלֹשׁ עוֹנוֹת דַּיָין שָׁעָתָן. וְתַנֵּי עֲלָהּ. יְמֵי עִיבּוּרָהּ וִימֵי מֵינִיקוּתָהּ מִצְטָרְפִין לְשָׁלֹשׁ עוֹנוֹת. דוּ סָבַר מַעְיָין אֶחָד הוּא.

MISHNAH: What is an old woman? Any who missed three periods when she became old. Rebbi Eliezer says, the timing of any woman who misses three periods is exact. Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact. HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following 60a ; Yerushalmi Ketubot 5:6 (Notes 147–151 ) in a slightly different version as seen from the variant readings denoted by כ . One may assume that the rich landlord R. Eliezer presents the rule usual in his moneyed circle and the poor charcoal burner R. Joshua those of the poor, who had no money for baby food and could use the implied contraception provided by nursing. : “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time. “An old woman.” Who is an old woman? Rebbi Simeon ben Laqish said, any person whom one calls “mother” and she is not offended “little mother”, for which I did not find a concise English translation. Similar,אַבָּא in the next paragraph is Väterlein “little father”. . Does that depend on her opinion? Rebbi Abun said, any who should be called “mother”. כל . . It was stated 1:13; quoted in the Babli, Berakhot 16b . The quote is placed here because of the mention of אימא. As noted by H. L. Fleischer in Levy’s Dictionary s. v . טביתא, Acts 9:36 relates that a woman whose Aramaic name was Tabitha was called in Greek Δορκάς “gazelle, hind”; the names Tabi, Tabitha are the Aramaic nouns טָבְיָא “gazelle, hart”, טָבִיתָא “gazelle, hind”, translations of Hebrew צְבִי (m.), צִבְיָה (f., woman’s name 2Chr . 24:1 ). Fleischer insists that ظبية، صبية “girl” (ט̇ביה, צביה) never means “servant girl” in classical Arabic. The occurrence of a name with its translation for the same person is a general phenomenon; cf. E. und H. Guggenheimer, Etymologisches Lexikon der jüdischen Familiennamen . München 1996, pp. xxvii–xxviii. : One does not call male or female slaves “little father X” or “little mother Y”. In the house of Rabban Gamliel they used to call their male and female slaves “little father Tabi” and “little mother Tabitha”. Rebbi Hoshaia stated: If [a woman] gave birth and then converted, she has no period of purity. Rebbi Yose said, this is correct. If Rebbi Hoshaia had not stated this, would it have been a problem for us? Since she has no period of impurity, she cannot have a period of purity. 4:11, Notes 167–171 . In the variant readings, the Leiden ms. of Yebamot is noted by י , the Ashkenazic ms. fragments [ Qobez al yad XII (XXII)] by א . It was stated: The proselyte, the captive, and the slave woman who were redeemed, or converted, or freed, have to wait three months, the words of Rebbi Judah. Rebbi Yose says, they do not have to wait. Their blood, Rebbi Jehudah says, is timed exactly; Rebbi Yose says, it makes impure 24 hours retroactively. Rebbi said, the words of Rebbi Yose are reasonable for the blood, and the words of Rebbi Judah for the child. But Rebbi Ḥiyya in the name of Rebbi Yoḥanan, practice follows Rebbi Yose. Rebbi Abba bar Cohen asked before Rebbi Yose: For if it were not so, what could we say? Between Rebbi Jehudah and Rebbi Yose, practice does not follow Rebbi Yose? But because Rebbi said, “they are reasonable”. Did not Rebbi Abba say in the name of Rebbi Ze‘ira, every time Rebbi taught “they are reasonable”, the disagreement is unresolved except in the case of the fig cake where each party to the controversy accepts the opposition’s argument. Rebbi Yose said, I stated a difficulty before Rebbi Ḥanina ben Rebbi Abbahu: Even if it is certain that they had sex? He said to him, is a normal Gentile not like one who had sex? “Rebbi Eliezer says, the timing of any woman who misses three periods is exact.” But we stated on this: They said to him, the Sages said this only for the old woman. But did we not state: “Rebbi Eliezer said, it happened with a girl in Aitlo that she missed for three periods and then had a period. When the case came before the Sages, they said that her timing was exact.” They said to him, you were underage, and an underage boy cannot testify 2:10 . . Once did Rebbi decide to follow Rebbi Eliezer and he regretted it 46a . In the Babli, Rebbi is quoted as saying that one may follow R. Eliezer in emergencies. . Rebbi Mana said before Rebbi Yose: Come and see, when he instructed following the leniencies of Rebbi Meïr and Rebbi Yose, he did not regret it, but in this case he regretted? He said to him, there we deal with isolated opinions. You can say, we add his opinion to that of Rebbi Meïr to form a plurality against Rebbi Yose, and we add his opinion to that of Rebbi Yose to form a plurality against Rebbi Meïr; can you say here that we add his opinion to that of Rebbi Eliezer to form a plurality against the Sages? And in addition, it was stated on this: “It was an emergency decision.” “Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated quoted in the text are intelligible for Levi, not for Rav. : The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?

בַּמָּה אָמְרוּ דַּיָיהּ שָׁעָתָהּ. בִּרְאִיָיה הָרִאשׁוֹנָה אֲבָל בִּשְׁנִיָיה מְטַמְּאָה מֵעֵת לְעֵת. וְאִם רַאֲתָה הָרִאשׁוֹנָה מֵאוֹנֵס אַף הַשְּׁנִיָיה דַּיָיהּ שָׁעָתָהּ. בַּמָּה אָמְרוּ. דַּיָיהּ שָׁעָתָהּ כול׳. שְׁמוּאֵל אָמַר. לֹא שָׁנוּ אֶלָּא בְּתוּלָה וּזְקֵינָה. אֲבָל מְעוּבֶּרֶת וּמֵינִיקָה נוֹתְנִין לָהּ כָּל יְמֵי עִיבּוּרָהּ וְכָל יְמֵי מֵינִיקוּתָהּ. רַב וְרִבִּי יוֹחָנָן תְּרֵיהוֹן אָמְרִין. הִיא בְתוּלָה הִיא זְקֵינָה הִיא מְעוּבֶּרֶת הִיא מֵינִיקָה. אָמַר רִבִּי זְעִירָא. אַתְיָיא דְּרַב וּדְרִבִּי יוֹחָנָן כְּרִבִּי חֲנִינָה וְכוּלְּהוֹן פְּלִיגִין עַל שִׁיטָּתֵיהּ דִּשְׁמוּאֵל. דָּמַר רִבִּי לָעְזָר בְּשֵׁם רִבִּי חֲנִינָה. פַּעַם אַחַת הוֹרָה רִבִּי כְּקוּלֵּי רִבִּי מֵאִיר וּכְקוּלֵּי רִבִּי יוֹסֵי. הֵיךְ עֲבִידָא. הוּכָּר עוֹבָרָהּ וְאַחַר כָּךְ רָאָת. רִבִּי מֵאִיר אוֹמֵר. דַּיָיהּ שָׁעָתָהּ. רִבִּי יוֹסֵי אוֹמֵר. מְטַמֵּא מֵעֵת לְעֵת. רָאָת רְאִיּוֹת הַרְבֶּה וְהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת וְאַחַר כָּךְ רָאָת. רִבִּי מֵאִיר אוֹמֵר. מְטַמֵּא מֵעֵת לְעֵת. רִבִּי יוֹסֵי אוֹמֵר. דַּיָיהּ שָׁעָתָהּ. וְאִם אוֹמֵר אַתְּ. נוֹתְנִין לָהּ כָּל יְמֵי עִיבּוּרָהּ וְכָל יְמֵי מֵינִיקוּתָהּ. לָמָּה לִי כְקוּלֵּי רִבִּי יוֹסֵי. הָדָא דְּרִבִּי מֵאִיר קְלִילָא מִדְּרִבִּי יוֹסֵי. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵי. אוֹ נֵימַר רִבִּי מֵאִיר וְרִבִּי יוֹסֵי דְּחָלָב. אָמַר לֵיהּ. בְּפֵירוּשׁ הָכֵין אִתְאֲמָרַת. עַד כְּדוֹן בְּתִינּוֹקֶת שֶׁהִגִּיעַה זְמַנָּהּ לִרְאוֹת. תִּינּוֹקֶת שֶׁלֹּא הִגִּיעַ זְמַנָּהּ לִרְאוֹת וְרָאָת רְאִיּוֹת. רְאִיָיה רִאשׁוֹנָה דַּיָיהּ שָׁעָתָהּ. שְׁנִיָיה דַּיָיהּ שָׁעָתָהּ. שְׁלִישִׁית דַּיָיהּ שָׁעָתָהּ. מִיכָּן וָהֵילַךְ מְטַמֵּא מֵעֵת לְעֵת. רִבִּי יִרְמְיָה בְשֵׁם רַב. שְׁלִישִׁית עַצְמָהּ מְטַמֵּא מֵעֵת לְעֵת. זְקֵינָה שֶׁהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת דַּיָיהּ שָׁעָתָהּ. חָזְרָה וְהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת וְאַחַר כָּךְ רָאָת דַּיָיהּ שָׁעָתָהּ. בִּשֶׁלֹּא כִיוְונָה מַחְמַת הַוֶוסֶת. בְּשֶׁפָּחֲתָה אוֹ הוֹתִירָה. שֶׁאִילּוּ כִיוִינָה נִקְבְּעָה וַוסְתָּהּ. רִבִּי יוּדָן בָּעֵי. רָאָת רְאִיָיה רִאשׁוֹנָה וּשְׁנִיָיה וְהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת וְלֹא רָאָת וְאַחַר כָּךְ רָאָת. כְּוֶוסֶת אֲרוּכָּה הִיא שֶׁתְּטַמֵּא מֵעֵת לְעֵת. אוֹ כְהֶפְסֵק עוֹנָה הִיא שֶׁתְּהֵא דַיָיהּ שָׁעָתָהּ. אָמַר לֵיהּ רִבִּי יוֹסֵי. מַה אִם בְּשָׁעָה שֶׁעָשִׂיתָהּ כִּבְדָמִין אַתְּ אָמַר. דַיָיהּ שָׁעָתָהּ. כָּאן שֶׁלֹּא עָשִׂיתָהּ כִּבְדָמִין לֹא כָּל שֶׁכֵּן. אָמַר לֵיהּ. וְאִין כֵּינִי אֲפִילוּ רָאָת רְאִיָיה אַחַת לֹא תְטַמֵּא מֵעֵת לְעֵת עַד שֶׁתִּרְאֶה שָׁלֹשׁ אַחַר הַפְסִיקָה. אָמַר לֵיהּ. דַּמְיָיא לְוֶוסֶת אֲרוּכָּה. כַּמָּה עוֹנָה נוֹתְנִין לָהּ. עוֹנָה בֵינוֹנִית. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי יוּדָן נְשִׂיָיא. נוֹתְנִין לָהּ עוֹנָה בֵינוֹנִית שְׁלֹשִׁים יוֹם. וְיִתְּנוּ לָהּ עוֹנָה. מֵאַחַר שֶׁלֹּא נִתְבָּרְרָה בְדָמִים אֵין לָהּ עוֹנָה. וּמָהוּ שֶׁיְּהֵא לָהּ כְּתָמִין. חִזְקִיָּה אָמַר. מֵאַחַר שֶׁעָשִׂיתָהּ כְּכַד מַיִם יֵשׁ לָהּ כְּתָמִין. שְׁמוּאֵל אָמַר. אֲפִילוּ כָּל הַסַּדִּין כּוּלֹּו מָלֵא טִיפִּין שֶׁלְּדָם אֵין לָהּ כְּתָמִין. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. אֲפִילוּ רָאָת מֵאָה פַעַם אֵין לָהּ כְּתָמִין. עַד אֵיכָן. עַד שֶתָּבוֹא לִימֵי הַנְּעוּרִים. וְאֵילּוּ הֵן ימֵי הַנְּעוּרִים. מִשֶׁתָּבִיא שְׁתֵּי שְׂעָרוֹת. רִבִּי בָּא רִבִּי חִיָיה רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. רוֹקָהּ טָהוֹר. מִדְרָסָהּ טָהוֹר. מַגָּעָהּ בִּרְשׁוּת הָרַבִים טָהוֹר. סָבְרִין מֵימַר. מֵעֵת לְעֵת.

MISHNAH: Under which circumstances did they say that her timing is exact? If she sees [blood] for the first time. But the second time she retroactively makes impure for 24 hours. But if the first time she saw because of outside force, also the second time her timing is exact. HALAKHAH: “Under which circumstances did they say that her timing is exact,” etc. Samuel said, they taught only about a virgin and an old woman. But to a pregnant or nursing woman they give all during preganncy and nursing time. Both Rav and Rebbi Joḥanan say, the rules are identical for virgin, post-menopausal, pregnant, or nursing woman. Rebbi Ze‘ira said, Rav and Rebbi Joḥanan parallel Rebbi Ḥanina’s and they all disagree with Samuel’s opinion, since Rebbi Eleazar said in the name of Rebbi Ḥanina: Once Rebbi instructed following the leniencies both of Rebbi Meïr and of Rebbi Yose. How was this? If the fetus was noticed and after that she bled, Rebbi Meïr says, her timing is exact; Rebbi Yose says, she retroactively makes impure for 24 hours. If she then bled frequently, interrupted for three periods, and then bled, Rebbi Meïr says, she retroactively makes impure for 24 hours; Rebbi Yose says, her timing is exact. If you say, one gives her all the time during pregnancy, why would we need Rebbi Yose’s leniency? Is not that of Rebbi Meïr less weighty than that of Rebbi Yose? Rebbi Mana said before Rebbi Yose: Might we say, following Rebbi Meïr and Rebbi Yose of milk? He said to him, it was said so explicitly. So far for a girl who reached the age of puberty. “If a girl did not reach the age of puberty but started menstruating? For the first bleeding, her timing is exact. For the second bleeding, her timing is exact. For the third bleeding, her timing is exact; after that it will retroactively impart impurity for 24 hours.” Rav Jeremiah in the name of Rav: At the third time itself it will retroactively impart impurity for 24 hours in all Babylonian sources; Babli 9b , Tosephta 1:8 . . “The timing of an old woman who had stopped for three periods is exact. If she then interrupted for three periods and then bled, her timing is exact. If she again interrupted for three periods and then bled, her timing is exact. If the interruption was not exact the same period; if it was less or more. But if it was exactly the same time, she established a [new] period.” Rebbi Yudan asked: If she bled a first and a second time and then interrupted for three periods before she bled again. Is that like one long regular period and she would retroactively impart impurity for 24 hours or like an interruption so that her timing would be exact? Rebbi Yose said to him, if at a time you considered her as ready to bleed you said that her timing was exact, in this case when you do not consider her as ready to bleed, not so much more? He answered him: If that is so, even if she saw only once she should not retroactively impart impurity for 24 hours until she bled three times after that interruption! He agreed that it is like one long regular period. What is the period that is counted for her? An average period. Rebbi Simeon ben Laqish in the name of Rebbi Yudan Neśia: One gives her 30 days as average period. Can she not have a personal period? Since it cannot be verified by blood, she has no period. Should she [become impure] by stains? Hizqiah said, since you made her a full water pitcher, she has stains. Samuel said, even if the entire bedsheet is full of drops of blood she has no stains. Rebbi Joḥanan in the name of Rebbi Yannai: Even if she bled a hundred times, she has no stains. How long? Until she reaches the age of puberty. What is the age of puberty? When she grows two pubic hairs 1:1, Note 61 ; Yebamot 1:2, Note 142 . . Rebbi Abba, Rebbi Ḥiyya, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoṣadaq: Her spittle is pure, what she sits on is pure, what she touches in the public domain is pure (cf. Notes 42, 44, 55) are applicable to the pre-pubescent girl. . They interpreted this: no 24 hours.

אַף עַל פִּי שֶׁאָמְרוּ דַּיָיהּ שָׁעָתָהּ צְרִיכָה לִהְיוֹת בּוֹדֶקֶת חוּץ מִן הַנִּידָּה וְהַיּוֹשֶׁבֶת לְדַם טוֹהַר. וְהַמְשַׁמֶּשֶׁת בָּעִדִים חוּץ מִן הַיּוֹשֶׁבֶת עַל דַּם טוֹהַר וּבְתוּלָה שֶׁדָּמֶיהָ טְהוֹרִין. וּפַעֲמַיִם שֶׁהִיא צְרִיכָה לִהְיוֹת בּוֹדֶקֶת בְּשַׁחֲרִית וּבֵין הַשְּׁמָשׁוֹת וּבְשָׁעָה שֶׁהִיא עוֹבֶרֶת לְשַׁמֵּשׁ אֶת בֵּיתָהּ. יְתֵירוֹת עֲלֵיהֶן הַכֹּהֲנוֹת בְּשָׁעָה שֶׁהֵן אוֹכְלוֹת בַּתְּרוּמָה. רִבִּי יְהוּדָה אוֹמֵר אַף בְּשָׁעַת עֲבָרָתָן מִלֶּאֱכוֹל תְּרוּמָה. אַף עַל פִּי שֶׁאָמְרוּ דַּיָיהּ שָׁעָתָהּ כול׳. כֵּינִי מַתְנִיתָא. חוּץ מִן הַנִּידָּה שֶׁלֹּא הִפְסִיקָה לָהּ טַהֳרָה. וְהַמְשַׁמֶּשֶׁת בָּעִדִים. כֵּינִי מַתְנִיתָא. צְרִיכָה שֶׁתְּשַׁמֵּשׁ בָּעִדִּים. וּבְתוּלָה שֶדָּמֶיהָ טְהוֹרִין. כֵּינִי מַתְנִיתָא. תִּינּוֹקֶת שֶׁלֹּא הִגִּיעַ זְמַנָּהּ לִרְאוֹת וְנִישֵּׂאת. שְׁמוּאֵל אָמַר. לַיְלָה וְיוֹם עוֹנָה. וּמִקְצַת עוֹנָה כְּכוּלָּהּ. הִפְסִיקָה וְאַחַר כָּךְ רָאָת טְמֵיאָה. שִׁינָּת מַרְאֵה דָמֶיהָ טְמֵיאָה. אָמַר רִבִּי זְעִירָה. בְּשֶׁלֹּא שִׁינָּת מַחֲמַת הַתַּשְׁמִישׁ. אֲבָל אִם שִׁינָּת מַחֲמַת הַתַּשְׁמִישׁ טְהוֹרָה. אָמַר רִבִּי יוֹסֵי. וּמַתְנִיתָא אָמְרָה כֵן. וּבְתוּלָה שֶׁדָּמֶיהָ טְהוֹרִין. הָדָא אָמְרָה. שִׁינָּת מַחֲמַת תַּשְׁמִישׁ טְהוֹרָה. וְאִם אוֹמֵר אַתְּ. שִׁינָּת מַחֲמַת הַתַּשְׁמִישׁ תְּהֵא טְמֵאָה. וּתְשַׁמֵּשׁ בְּעִד. שֶׁמָּא תְשַׁנֶּה מַחֲמַת הַתַּשְׁמִישׁ וּתְהֵא טְמֵיאָה. פַּעֲמַיִים הִיא צְרִיכָה לִהְיוֹת בּוֹדֶקֶת כול׳. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. כְּנֶגֶד שְׁנֵי פְעָמִים שֶׁהַיּוֹם מִשְׁתַּנֶּה עַל הַבִּרְיוֹת. רִבִּי לָעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. כָּל מָקוֹם שֶׁאָמְרוּ חֲכָמִים. בַּעֲלָהּ חַיָיב בְּקָרְבָּן כְּנֶגְדָּהּ בְּטַהֳרוֹת טְמֵאוֹת. בַּעֲלָהּ פָּטוּר מִן הַקָּרְבָּן כְּנֶגְדָּהּ בְּטַהֳרוֹת טְהוֹרוֹת. בַּעֲלָהּ סָפֵק בְּקָרְבָּן כְּנֶגְדָּהּ בְּטַהֳרוֹת תְּלוּיוֹת. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בָּעֵי. אִילּוּ זָקֵן וְיֶלֶד שֶׁהָיוּ מְהַלְּכִין בִּטְרִיקְלִין. לֹא דָבָר בָּרִיא שֶׁהַזָּקֵן מְשַׁמֵּשׁ תְּחִילָּה. הָא אִם יֶלֶד אָתֵי וּמַטְעֵי בֵיהּ. רִבִּי אָבוּן בְּשֵׁם רִבִּי יוּדָן. אֲנִי אוֹמֵר. שָׁם הָיָה. בִּיאָה הִיא שֶׁהִיא סוֹתֶמֶת. בְּרַם הָכָא. אִילּוּ הֲוָה שָׁם מִי מְעַכְּבוֹ שֶׁלֹּא לָצֵאת. מַתְנִיתָא פְלִיגָא עַל רִבִּי הוֹשַׁעְיָה. פֵּירְשָׁה וְרָאָת הִיא טְמֵיאָה וְכוּלָּן טְהוֹרוֹת. מַתְנִיתָא פְלִיגָא עַל בַּר פְּדָיָה. רִבִּי יוּדָה אוֹמֵר. אַף בְּשָׁעַת עֲבָרָתָן מִלּוֹכַל בַּתְּרוּמָה. לֵיידָא מִילָּה. לֹא שֶׁאִם תִּרְאֶה תְּהֵא מְטַמְּאָה לְמַפְרֵעַ. אָמַר רִבִּי עֶזְרָא קוֹמֵי רִבִּי מָנָא. תִּיפְתָּר בְּאִשָּׁה שֶׁאֵין לָהּ וֶוסֶת. אָמַר לֵיהּ. כֵּן אָמַר רִבִּי יוֹסֵי רִבִּי. כָּל מַה דַּאֲנָן קַיָימַין הָכָא בְּאִשָּׁה שֶׁיֵּשׁ לָהּ וֶוסֶת אֲנָן קַיָימִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. סָלְקַת מַתְנִיתָא. עַד כָּאן בְּאִשָּׁה שֶׁיֵּשׁ לָהּ וֵוסֶת. מִיכָּן וְאֵילַךְ. בְּאִשָּׁה שֶׁאֵין לָהּ וֵוסֶת. וַאֲפִילוּ תֵימַר. לֹא סָלְקַת מַתְנִיתָא. אֶלָּא כָּל מַה דַּאֲנָן קַיָימַין הָכָא בְּאִשָּׁה שֶׁיֵּשׁ לָהּ וֵוסֶת אֲנָן קַיָימִין. וּמָה עֲבִיד לָהּ בַּר פְּדָיָיה. חֲלוּקִין עַל רִבִּי יוּדָה.

MISHNAH: Even though they said that their timing was exact, she has to check herself, except for the menstruating and one in her period of purity 15:25 creates a special category, zavah , for a woman whose discharge of blood is prolonged “many days after her menstrual period”, who is subject to more complicated rules of cleansing. Since “days” must mean a minimum of two days, “many days” must mean at least three days (by the hermeneutic principle of definiteness, cf. H. Guggenheimer, Logical Problems in Jewish Tradition, in: Confrontations with Judaism , Ph. Longworth, ed., Blond, London 1966, pp. 174–175). Now it is stated here that bleeding after childbirth cannot induce a status of zavah since (1) the time span of 7 days after the birth of a boy and 14 after that of a girl are defined as “menstrual impurity” and (2) this is followed by a period of purity of 33 days (for a boy) or 66 (for a girl) in which no discharge has any implication for impurity ( Lev. 12:4–5 ). Therefore, the only way a birth is followed by a status of zavah would be if the bloody discharges persist all through the period of purity. ; even one who has intercourse with cloths in Is . 64:5 is due to Qimhi; according to Rashi ( Is . 64:5 ), the biblical word is an Aramaism and means “to be discarded”. In Niddah , Rashi seems to to read עֵד “a witness”. except one in her period of purity and a virgin whose blood is pure. Twice she has to check herself, morning and evening, and when she goes to have intercourse. In addition, wives of Cohanim when they go to eat heave. Rebbi Jehudah says, also when they stop eating heave. HALAKHAH: “Even though they said that their timing was exact,” etc. So is the Mishnah: Except for the menstruating woman whose period was not interrupted by purity. “Even one who has intercourse with cloths,” so is the Mishnah: She is required to have intercourse with cloths. “And a virgin whose blood is pure,” so is the Mishnah: A girl who has not reached puberty but was married. Samuel said, a night and a day form a period, and part of a period is as if it were the entire period known to Samuel, the statement simply must have been “one gives her a full period,” and he explains that a full period is night and day but that part of the day (until midday) is already counted as the entire day and after that, for the remainder of the wedding week, the bride is forbidden to the husband as if she were menstruating. . “If she ceased and then bled again, she is impure”. If the look of the blood changed, she is impure. Rebbi Ze‘ira said, if it did not change because of intercourse. But if it changed because of intercourse, she is pure. Rebbi Yose said, the Mishnah says so, “a virgin whose blood is pure.” That implies, if it changed because of intercourse, she is pure. Since if you said, if it changed because of intercourse she is impure, let her have intercourse with a cloth, maybe it would change because of intercourse and she would be impure! “Twice she has to check herself,” etc. Rebbi Yose ben Rebbi Bun said, corresponding to the two times in which the day changes for creatures. Rebbi Eleazar in the name of Rebbi Hoshaia: In every situation in which the Sages said that her husband would be obligated for a sacrifice, pure food became impure; her husband would be exempt from a sacrifice, pure food remains pure; her husband would have to bring a sacrifice for a doubt, pure food is in limbo intercourse her husband would have to bring an expiation sacrifice (not knowing whether a sin has been committed, cf. Bikkurim 2:9 Note 162 ), the food can neither be used nor burned. If the woman detected the blood after a longer interval, the husband is in the clear and the food is pure. . Rebbi Samuel bar Rav Isaac asked: If an old man and a child walk in a dining room, does the old man not enter first? But the child can come and make a fool of him. Rebbi Abun in the name of Rebbi Yudan: I say, it was here but the intercourse stopped it from leaving; but there, what hindered it to leave? The Mishnah disagrees with Rebbi Hoshaiah: “If she left [the bed] and saw blood, she is impure but all the food is pure.” The Mishnah disagrees with Bar Pedaiah intercourse her husband would have to bring an expiation sacrifice (not knowing whether a sin has been committed, cf. Bikkurim 2:9 Note 162 ), the food can neither be used nor burned. If the woman detected the blood after a longer interval, the husband is in the clear and the food is pure. : “Rebbi Jehudah says, also when they stop eating heave.” Why? Not that if she would bleed, the food should not retroactively become impure? Rebbi Ezra said before Rebbi Mana: Explain it for a woman who has no regular period. He said to him, so says my teacher Rebbi Yose: All that is described here is about a woman who has a regular period. Rebbi Yose ben Rebbi Abun said, the Mishnah rises: Up to this point [it speaks] about a woman who has a regular period; from there on about a woman who has no regular period. But even if you say that the Mishnah does not rise, and we deal only with a woman who has a regular period, where does Bar Pedaiah hold? One differs with Rebbi Jehudah.