Jerusalem Niddah

Mishnah

1 Shammai says, every woman’s timing is exact. Hillel says, from one examination to the next, even if that is a long time. But the Sages say to follow neither of them. The interval between examinations is limited to 24 hours, and the 24 hours are shortened by an examination. Every woman with a regular period follows her exact timing. If a woman has intercourse with cloths, this counts as an examination, subject to the limits of 24 hours and the previous examination.

Halakhah

“Shammai says, every woman’s timing is exact,” etc. What does it mean, “their timing is exact”? They do not retroactively impart impurity to food prepared in purity. “But the Sages say following neither of them,” neither Shammai, who imposed no restriction, nor Hillel, who went too far. “But for checking to checking it is reduced by 24 hours, and from 24 hours is reduced by checking.” How is the interval between examinations limited to 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 the 24-hour interval shortened by an examination? If she examined herself in the morning and saw in the afternoon, it is impure only starting from the morning.

Elsewhere we learned: “A dead crawling animal found in a dead-end alley causes impurity retroactively.” Rabbi Immi asked, does this Mishnah not disagree with Shammai? Rabbi Yose said, that is true. It follows neither Shammai nor Hillel. 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.

This applies if she examined herself and found herself dry. What if she examined herself and found herself pure? Rabbi Immi in the name of Rav, Rabbi Abba in the name of Rav Judah: If she checked and found herself pure she is forbidden to her husband until her blood’s source dries up. A certain Rabbi Tobi said in the name of Rabbi Abbahu, she is forbidden to have intercourse with her husband for 24 hours. Rabbi 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 according to the one who says, she is permitted to her husband, this is an examination that shortens the 24-hour interval, but according to the one who says, she is forbidden to her husband, it is not counted as an examination that shortens the 24-hour interval. But even according to the one who says, she is forbidden to her husband, it is counted as an examination that shortens the 24-hour interval. Why is she forbidden to her husband? Because she is used to pure blood, she might get used to impure blood.

What if she examined herself and found a doubtful case? It is obvious that it is not counted as an examination that shortens the 24-hour interval. Would the examination cloth itself be impure because of doubt? We can learn from the following: “A sexless or a hermaphrodite who had a discharge follow their exact timing.” What do you infer from this? Rabbi Yose said, a sexless or a hermaphrodite represent a doubt, 24 hours represent a doubt, and one uncertainty is not added to another. So here, whether she had a discharge represents a doubt, 24 hours represent a doubt, and one uncertainty is not added to another.

Huna bar Ḥiyya said, the 24 hours mentioned 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 three periods and then had a period. When the case came before the Sages, they said that her timing is exact.” Are sacrifices offered in Aitlo? But it must be food prepared in the purity of sacrifices! Is that not really ordinary food? Explain it as food prepared in the purity of purifying water, since purifying water has more restrictive rules than sacrifices.

It was stated: For the 24 hours mentioned, one sets the food aside but does not burn it. Rabbi Zeʿira was pleased with this because he found the following teaching: “A woman who detects a stain makes impure retroactively. What does she make impure? Food, and drinks, and seats, and beds; her count is disrupted, 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 disrupted, and she does not make her sex partner impure retroactively. Rabbi Akiva says, she makes her sex partner impure retroactively. In both cases, one sets the food aside but does not burn it.” There they say: For the 24 hours mentioned, her bed is like her touch. How? Like one who sleeps with a menstruating woman who does not make impure by moving and does not make clay vessels impure. A teaching was found: He makes clay vessels impure by moving. For the 24 hours mentioned, what is the status of what she touches in the public domain? We can learn 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.

Rabbi Yudan asked: She checked her garment in the morning and found it pure, and in the afternoon 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 the preceding 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; Should her body be impure for the preceding 24 hours?

“And if one has intercourse with cloths, this counts as checking.” How does this work? If she checked herself in the morning, had intercourse with a cloth at noon, and saw blood in the afternoon, she is impure only from the time after 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 thoroughly. Rabbi Abun in the name of Rabbi Zeʿira, the Mishnah speaks of a cloth used before intercourse, but a cloth used after intercourse has its color obscured by semen.

Mishnah

2 How is her timing exact? If she was sitting on a bed working 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. Rabbi Eliezer says, the timings of four kinds of women are exact: a virgin, a pregnant woman, a nursing woman, and a postmenopausal woman. Rabbi Joshua said, I heard only about the virgin, but practice follows Rabbi Eliezer.

Halakhah

“Rabbi Joshua said, I heard only about the virgin, but practice follows Rabbi 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. You did not hear, I heard. All during Rabbi Eliezer’s lifetime, practice followed Rabbi Joshua. After Rabbi Eliezer’s death, Rabbi Joshua introduced practice following Rabbi Eliezer. What situation are we discussing? If Rabbi Eliezer heard from one authority but Rabbi Joshua from two, practice should follow Rabbi Joshua whether Rabbi Eliezer was alive or dead. But if Rabbi Joshua heard from one authority but Rabbi Eliezer from two, practice should follow Rabbi 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. But we must be discussing a case where each heard from one authority or each heard from two. During Rabbi Eliezer’s lifetime, Rabbi Joshua was not convinced by his opinion. After Rabbi Eliezer died, Rabbi Joshua became convinced. What led him to become convinced? 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 Rabbi 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 her timing is exact when she sees blood, her timing is also exact for a stain. Rabbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, how much more so for the others whose sap is less frequent! For this reason he became convinced of his opinion.

Mishnah

3 What is a virgin? Any female who has never seen blood, even if she was married. Pregnant, once the fetus is recognizable. Nursing, until she weans her child. If she gave her child to a wet nurse or weaned him, Rabbi 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. This is what the Mishnah means: Anyone who has never menstruated; they were speaking of a woman who has not menstruated, rather than one who has not had intercourse. Sometimes she has not menstruated but has had intercourse. Sometimes she has not had intercourse but has menstruated. She is considered a virgin with respect to blood if she started menstruating before marrying. She is considered a virgin with respect to intercourse if she married before menstruating.

It was stated: “There are three virgins: a human virgin, a virgin sycamore, and virgin soil. A human virgin, who never had intercourse. A virgin sycamore, which has never been cut. Virgin soil, which has never been plowed; Rabban Simeon ben Gamliel says, which has no groove.”

“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. Does she have a charm in her hand? After the birth of a boy, seven days, and 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. In Rabbi 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? Rabbi Mana said, Levi’s reason is that since she became used to pure blood, she might become used to impure blood. Rabbi Yose ben Rabbi Abun said, Levi can explain what we have stated: “Rabbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated: The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?

How long does it take to recognize a pregnancy? Symmachos said in the name of Rabbi Meïr: After three months. Although this is not proof, there is a hint: “It was after about three months, etc.Genesis 38:24” Rabbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to windIsaiah 26:18,” “get pregnant with dry grass, give birth to strawIsaiah 33:11,” etc. Rabbi Zeʿira, Rabbi Abba bar Zuṭra said, Rabbi Ḥanina in the name of the Great Rabbi Ḥiyya: Even most of the first month, most of the last, and the complete middle month. Assi said, a full 90 days. Samuel said, the months must be complete. A case came before the rabbis there; we do not know if thirteen days of the first month and seventeen of the last, or seventeen of the first and thirteen of the last, with five complete months between them; they wanted to challenge the child’s legitimacy. 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? Rabbi 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. Elsewhere we learned: “How long can labor be? Rabbi Meïr said, even 40 to 50 days. Rabbi Judah said, her month is sufficient. Rabbi Yose and Rabbi Simeon say, no labor lasts longer than two weeks.” Rabbi Yose in the name of Rabbi Abba: This implies that a woman gives birth after fractional months. Otherwise it should have said “thirty days.” Rabbi Yose ben Rabbi Abun in the name of Samuel: This implies that a woman gives birth after full months. For we learned: “Her month is sufficient.”

Rabbi Yudan asked: Does this hold until she gives birth? No, even if she had a miscarriage.

Rabbi 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. Rabbi Abba bar Cohen said before Rabbi Yose, Rabbi Jeremiah said this. Rabbi Ḥizqyah said to him, Rabbi Jeremiah did not say this; Rabbi Yose was offended by him. He said to him: Even Joshua, who was devoted to Moses, would not have said that, but you did! He reconsidered 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? Rabbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rabbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rabbi Abba. Rabbi Abba’s position seems reversed. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rabbi Abba bar Zuṭra in the name of Samuel: Whenever it says “many,” it means 273.

Rav Ḥiyya bar Ashi was sitting before Rav who saw that he was upset. 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: An early birth takes no less than a lunar year, and a late birth no more than a solar year. The words of Rabbi Joshua disagree, since Rabbi Joshua ben Levi said, the cattle herd of Antoninus passed by and those of the house of Rabbi took bulls from them to copulate. Some cows gave birth soon and some of them later. Here the discussion concerns an impure animal, and there a pure animal. But is it not written, “do you know the time the mountain goats will give birth, watch the birthing of gazellesJob 39:1,” “count months, make them complete, you will know the time of their giving birthJob 39:2.” He told him: A pure wild animal is like a domestic impure animal.

Mishnah

4 What is an old woman? Any woman who missed three periods after becoming old. Rabbi Eliezer says, the timing of any woman who misses three periods is exact. Rabbi 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. Rabbi Meïr says, the blood disappears because of the milk. Rabbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rabbi Meïr, and a leniency and a stringency following Rabbi Yose. A leniency following Rabbi Meïr, because if the baby continued nursing for four or 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 Rabbi Yose, for if she handed her child to a wet nurse or it died, her timing is exact. And a stringency, because if the baby continued nursing for four or five years, it is forbidden after 24 months. But did not Rabbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? We can learn from the following: “A baby can nurse until 24 complete months, after that it is as though he were nursing from an abomination, the words of Rabbi Eliezer. Rabbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, he cannot resume nursing.” How long? Rabbi Jacob bar Aḥa, Rabbi Ḥiyya in the name of Rabbi Yohanan: up to 24 hours. Rabbi Ḥizqiah, Rabbi Abbahu in the name of Rabbi 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, he can resume nursing immediately. And for a baby which was not in danger. But a baby who was in danger can resume nursing immediately, even after a longer interval.

“An old woman.” Who is an old woman? Rabbi Simeon ben Laqish said, any woman who is called “mother” without being offended. Does that depend on her opinion? Rabbi Abun said, any woman who should be called “mother.”

It was stated: 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.”

Rabbi Hoshaia stated: If a woman gave birth and then converted, she has no period of purity. Rabbi Yose said, this is correct. If Rabbi 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. 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 Rabbi Judah. Rabbi Yose says, they do not have to wait. Their blood, Rabbi Judah says, is timed exactly; Rabbi Yose says, it makes impure 24 hours retroactively. Rabbi said, the words of Rabbi Yose are reasonable for the blood, and the words of Rabbi Judah for the child. But Rabbi Ḥiyya in the name of Rabbi Yohanan, practice follows Rabbi Yose. Rabbi Abba bar Cohen asked Rabbi Yose: For if it were not so, what could we say? Between Rabbi Judah and Rabbi Yose, practice does not follow Rabbi Yose? But the question arises because Rabbi said, “they are reasonable.” Did not Rabbi Abba say in the name of Rabbi Zeʿira, every time Rabbi 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. Rabbi Yose said, I raised a difficulty with Rabbi Ḥanina ben Rabbi Abbahu: Even if it is certain that they had sex? He said to him, is a normal Gentile not like one who had sex?

“Rabbi Eliezer says, the timing of any woman who misses three periods is exact.” But we learned about this: They said to him, the Sages said this only for the old woman. But did we not state: “Rabbi Eliezer said, it happened with a girl in Aitlo that she missed 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. Once Rabbi decided to follow Rabbi Eliezer and he regretted it. Rabbi Mana said before Rabbi Yose: Come and see, when he instructed following the leniencies of Rabbi Meïr and Rabbi Yose, he did not regret it, but in this case he regretted? He said to him, there we are dealing with individual opinions. You can say, we add his opinion to that of Rabbi Meïr to form a plurality against Rabbi Yose, and we add his opinion to that of Rabbi Yose to form a plurality against Rabbi Meïr; can you say here that we add his opinion to that of Rabbi Eliezer to form a plurality against the Sages? And in addition, it was taught about this: “It was an emergency decision.”

“Rabbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” About this it was taught: The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?

Mishnah

5 Under what 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 an external force, her timing is exact the second time too.

Halakhah

“Under what circumstances did they say that her timing is exact,” etc. Samuel said, they taught only about a virgin and an old woman. But for a pregnant or nursing woman, they allow the entire pregnancy and nursing period. Both Rav and Rabbi Yohanan say, the rules are identical for virgin, postmenopausal, pregnant, or nursing woman. Rabbi Zeʿira said, Rav and Rabbi Yohanan agree with Rabbi Ḥanina’s opinion and they all disagree with Samuel’s opinion, since Rabbi Eleazar said in the name of Rabbi Ḥanina: Once Rabbi instructed following the leniencies both of Rabbi Meïr and of Rabbi Yose. How was this? If the fetus was noticed and after that she bled, Rabbi Meïr says, her timing is exact; Rabbi Yose says, she retroactively makes impure for 24 hours. If she then bled frequently, interrupted for three periods, and then bled, Rabbi Meïr says, she retroactively makes impure for 24 hours; Rabbi Yose says, her timing is exact. If you say that she is allowed the entire pregnancy, why would we need Rabbi Yose’s leniency? Is Rabbi Meïr’s leniency not less significant than Rabbi Yose’s? Rabbi Mana said before Rabbi Yose: Could we say that this follows Rabbi Meïr and Rabbi Yose concerning nursing? He said to him, it was said so explicitly.

This applies to a girl who has reached puberty. “What if a girl has not reached puberty but has 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. “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. This applies if the interruption did not last exactly the same length of time, but was shorter or longer. But if it was exactly the same time, she established a new period.”

Rabbi Yudan asked: If she bled a first and a second time and then stopped for three periods before bleeding 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? Rabbi Yose said to him, if at a time you considered her likely to bleed you said that her timing was exact, in this case when you do not consider her likely to bleed, how much more so? 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. Rabbi Simeon ben Laqish in the name of Rabbi Yudan Nesia: One gives her 30 days as an 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. Rabbi Yohanan in the name of Rabbi 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. Rabbi Abba, Rabbi Ḥiyya, Rabbi Yohanan in the name of Rabbi Simeon ben Yoṣadaq: Her saliva is pure, what she sits on is pure, what she touches in the public domain is pure. They interpreted this to mean that the 24-hour rule does not apply.

Mishnah

6 Even though they said that their timing was exact, she has to check herself, except for a menstruating woman and a woman in her period of purity; even one who has intercourse with cloths except one in her period of purity and a virgin whose blood is pure. She has to examine herself twice, morning and evening, and when she goes to have intercourse. In addition, priests’ wives must examine themselves when they go to eat the priestly portion. Rabbi Judah says, also when they stop eating the priestly portion.

Halakhah

“Even though they said that their timing was exact,” etc. This is what the Mishnah means: Except for the menstruating woman whose period was not interrupted by purity. “Even one who has intercourse with cloths,” this is what the Mishnah means: She is required to have intercourse with cloths. “And a virgin whose blood is pure,” this is what the Mishnah means: A girl who has not reached puberty but has married.

Samuel said, a night and a day form a period, and part of a period is as if it were the entire period. “If she ceased and then bled again, she is impure.” If the appearance of the blood changed, she is impure. Rabbi Zeʿira said, if it did not change because of intercourse. But if it changed because of intercourse, she is pure. Rabbi Yose said, the Mishnah says this, “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!

“She has to examine herself twice,” etc. Rabbi Yose ben Rabbi Bun said, corresponding to the two times when the day changes for living beings.

Rabbi Eleazar in the name of Rabbi Hoshaia: In every situation in which the Sages said that her husband would be required to bring 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 set aside pending a decision. Rabbi 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. Rabbi Abun in the name of Rabbi Yudan: I say, it was here but the intercourse stopped it from leaving; but there, what prevented it from leaving? The Mishnah disagrees with Rabbi Hoshaiah: “If she left the bed and saw blood, she is impure but all the food is pure.” The Mishnah disagrees with Bar Pedaiah: “Rabbi Judah says, also when they stop eating the priestly portion.” Why? Is it not so that if she bleeds, the food will not become impure retroactively? Rabbi Ezra said before Rabbi Mana: Explain it for a woman who has no regular period. He said to him, this is what my teacher says Rabbi Yose: All that is described here is about a woman who has a regular period. Rabbi Yose ben Rabbi Abun said, the Mishnah moves to a different case: 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 move to a different case, and we deal only with a woman who has a regular period, what position does Bar Pedaiah take? He disagrees with Rabbi Judah.

Mishnah

1 Every hand which checks frequently is praiseworthy for women but should be cut off for men. If a woman who is insane, blind, or mentally disturbed has sane female friends, they can help her prepare so that she can eat the priestly portion. It is the way of Jewish women to have intercourse with cloths, one for him and one for her, and the devout women prepare a third to put their house in order.

Halakhah

“Every hand which checks frequently is praiseworthy for women,” etc. This is what the baraita means: “Anyone who frequently puts his hand on his eye will frequently have tears. Rabbi Ṭarphon says, it should be cut off on his navel. One said to him, does that not split open his belly? He said to them, that is what I said, for such a person’s death is better than his life.” The colleagues say, Rabbi Ṭarphon is cursing his body. Rabbi Yose said, he only explains that it is forbidden to manipulate lower than the navel. “That is, in the matter of semen. But in a case of gonorrhea, every hand which checks more frequently than another is more praiseworthy than the other.”

The devout women examined themselves for every amphora and every loaf. It happened that Tabitha, the slave girl of Rabban Gamliel, was carrying wine for libations and checked herself for every amphora. She said to him, my master, I detected a stain. Rabban Gamliel was startled. She said to him, I was checking myself for every amphora and was impure only for that amphora.

They said in Rabbi Yannai’s name: There is no blind woman. Does this hold up? They said in Rabbi Yose ben Rabbi Ḥanina’s name: There is no blind woman. Does this hold up? Rabbi Ila, Rabbi Yose ben Ḥanina, in the name of the House of Rabbi Yannai: There is no blind woman.

Rabbi Yannai said, the first woman is also called devout. We have stated “they have to check themselves,” and you say so? Rabbi Ila said, to tell you that everyone who follows the rabbis’ instructions is called devout.

Rabbi Jeremiah in the name of Rav: If she checked herself with an unchecked hand or if she struck her genital area forcefully, the presumption is that her body was checked. Rabbi Zeʿira said, the Mishnah says so: “If it was found on his cloth, they are impure and obligated for a sacrifice.” Does that not mean that there is a presumption that the body was checked? Rabbi Ḥanina said, explain it if he had checked himself. Rabbi Zeʿira was offended. Do people do that? Rabbi Zeʿira in the name of Rav Jeremiah: Up to the size of a split bean, she attributes it to another cause, more than that it needs an explanation. They said, Rav Jeremiah retracted this. They said, he retracted it when he was informed of the words of the rabbis. Rabbi praised Rabbi Ḥama, the father of Rabbi Hoshaiah, before Rabbi Ishmael ben Rabbi Yose. Rabbi Ḥama, the father of Rabbi Hoshaiah, asked Rabbi Ishmael ben Rabbi Yose: If she checked herself with an unchecked hand or if she struck her genital area forcefully? He said to him, Are you asking me according to his opinion? Following the teacher or following the student? My father said, a stain. But Rabbi said, an episode of bleeding. He said to him: That is the one of whom you are proud? Rabbi Zeʿira said, a person benefits from learning his own teacher’s reasoning.

If she checked and deposited it in a glass box, Rabbi Ḥiyya said, a stain; Rabbi said, an episode of bleeding. Rabbi Ḥiyya objected to Rabbi: Do you not give her the possibility of an explanation? Rabbi Abun bar Ḥiyya said, Rabbi’s reason is that a box is safe from crawling things, it is not safe from lice. Up to the size of a broken bean she explains it; if it is larger, by what can it be explained?

Mishnah

2 If a stain is found on his cloth, they are impure and required to bring a sacrifice. If it is found on hers immediately, they are impure and required to bring a sacrifice. If it is found on hers later, they are possibly impure but exempt from bringing a sacrifice.

Halakhah

“If a stain is found on his cloth,” etc. It was stated in this regard: If it is found on his, whether immediately or not immediately.

“Immediately, they are impure.” They said immediately for wiping, not for examination. Rav Huna said, she should wipe the outside of the entrance, but not the inside or the crevices. They asked Rav Naḥman bar Jacob: Should she not examine it immediately? Rabbi Abba said, if you say that she should examine it immediately, it can no longer be immediate. Rabbi Yose ben Rabbi Abun said, if you say that she should examine it immediately, is that not an examination that shortens the 24-hour interval, as we have stated: An examination shortens the 24-hour interval? Rabbi Yose ben Rabbi Abun said, as an example, if the beadle and a witness were standing at the lintel. When the beadle comes out and the witness enters, that is “immediately.”

“They are exempt from bringing a sacrifice.” They are exempt from a purification sacrifice but must bring an expiation sacrifice.

Mishnah

3 What is “later”? Enough time for her to leave her bed and wipe her entrance. After that time she would retroactively make impure for 24 hours but does not make her sex partner impure; Rabbi Akiva says, she makes her sex partner impure. The sages agree with Rabbi Akiva that one who finds a stain makes her sex partner impure.

Halakhah

“What is ‘later’,” etc. Rabbi Yose ben Rabbi Abun said, that is not ‘later,’ but after the ‘later’ interval. What is later? That she can stretch out her arm and take the cloth from under the bedsheet. But after the ‘later’ interval, her husband is pure.

Rabbi Eleazar in the name of Rav: This is the opinion of those Sages who follow Rabbi Meïr’s approach. Rabbi Yohanan said, it is actually the Sages’ opinion. How is that? The colleagues in the name of Rabbi Yohanan: We can infer the Sages’ view from Rabbi Akiva’s. Just as Rabbi Akiva says, she makes her sex partner impure retroactively but her count is not disrupted, so the Sages say, she makes her sex partner impure retroactively but her count is not disrupted.

Mishnah

4 All women are presumed pure for their husbands. The wives of men returning from a trip are presumed pure. The House of Shammai say, she needs two cloths for each act of intercourse or she should have sex by candlelight. The House of Hillel say, two cloths for the entire night suffice.

Halakhah

Abba bar Jeremiah, Cahana in the name of Samuel: Any woman without a definite period is forbidden to have intercourse with her husband unless she has examined herself. But did we not state: “All women are presumed pure for their husbands.” He explains it, for those who return from a trip. But did we not state: “The wives of men returning from a trip are presumed pure”? Rabbi Abun bar Ḥiyya said, explain it if he came and found her awake. But was it not stated: Whether he found her awake or found her sleeping. Rabbi Abba said, explain it if he left her in a state of purity. What is the period that is counted for her? Rabbi Simeon ben Laqish said: One gives her 30 days as an average period. Rabbi Yohanan said, I say that it is permitted even after three years, but only for a woman who has a regular period. Rabbi Abbahu said, only if it was seven days after the onset of her period. Are you not worried that maybe she did not immerse herself? Rabbi Ḥanina said, that means that it is forbidden for a woman to stay in her impurity. Samuel bar Abba asked: Even if it was certain that she had given birth? Rabbi Yose said, that is what we are saying, even if she became impure. But just as giving birth invalidates her prior status, so does becoming impure.

“The House of Shammai say, she needs two cloths for each act of intercourse or she should have sex by candlelight.” But was it not stated: The person who engages in sex by light is blameworthy? This is what the Mishnah means: She may have sex and then check by candlelight. Rabbi Zeʿira, Rav Ḥiyya bar Ashi in the name of Rav: If she had intercourse using a cloth, she is forbidden to have intercourse with her husband. Rabbi Zeʿira said, if her proof exists, she is permitted; if there is no proof, how much more so? Rabbi Yose said, there, you can determine the facts; here, you cannot determine the facts.

Mishnah

5 The Sages gave a simile about a woman’s anatomy: The room, the anteroom, and the upper floor. The blood from the room is impure. If it is found in the anteroom it is impure even in the case of a doubt since it is presumed to come from the source.

Halakhah

“The Sages gave a simile about a woman’s anatomy,” etc. This is what the Mishnah means: The blood from the room is impure but the blood from the upper floor is pure. Rav Judah in the name of Samuel: The room is inside the anteroom; the upper floor is over the room up to the middle of the anteroom, the door of the upper floor opens to the anteroom. Rav Naḥman bar Rav Isaac asked Rav Huna: Does the Mishnah deal with the case that blood was found inside the door of the upper floor? He said to him, if it was found inside the door of the upper floor it is certainly impure. But we deal with the case that it was found outside the door of the upper floor. The words of the rabbis disagree, since Rabbi Yohanan said, three are like a doubt but they treated them as certain, namely: A woman who has a miscarriage in the form of a cut-off hand or cut-off foot, or a placenta, and blood found in the anteroom. What case are we discussing? If it was found inside the door of the upper floor it is certainly impure. But we must deal with the case that it was found outside the door of the upper floor. Rabbi Abba the son of Rabbi Pappaios asked Rabbi Yose: We have stated many doubts and you say so? He said to him, Rabbi Yohanan spoke only of a woman.

Mishnah

6 Five kinds of blood are impure from a woman: Red, black, like saffron stigma, and like earth water, and like mixed wine. The House of Shammai say, also like fenugreek water and like roast beef juice, but the House of Hillel declare these pure. Aqabia ben Mahalalel declares green blood impure but the Sages declare it pure. Rabbi Meïr said, if it does not cause impurity as a stain, it causes impurity as a body fluid. Rabbi Yose says, neither one nor the other.

Halakhah

“Five kinds of blood are impure from a woman,” etc. Rav and Rabbi Yohanan both say that there are four kinds of blood. The red one oxidizes and becomes black. Samuel said, black comes from all of them. Where does the Torah teach that five kinds of blood are impure? Rabbi Joshua ben Levi said, “she uncovered the source of her bloodsLeviticus 20:18,” “she shall be purified from the source of her bloodsLeviticus 12:7,” “blood will be the excretion of her genitalsLeviticus 15:19.” But “a woman whose excretion of blood flowsLeviticus 15:25” is also there! That only comes to her in the days of her excessive flow to turn her into a zavah. Where does it teach that there is both impure and pure blood? Rabbi Ḥama ben Joseph in the name of Rabbi Hoshaiah: It is written: “If something in the law is too difficult for you;” then it does not say “whether blood and blood” but “between blood and bloodDeuteronomy 17:8.” This shows that there is impure and pure blood.

“The House of Shammai say, also like fenugreek water and like roast beef juice.” That makes seven. They are similar to earth water. Rabbi Yose in the name of Rav, the colleagues in the name of Rabbi Yohanan: Rabbi Meïr did not declare impure, only Aqabia mentioned it. Then it also should bring impurity like fenugreek water and like roast beef juice which were mentioned by the House of Shammai! These are similar to earth water. Pure blood prepares for impurity, impure blood does not prepare.

Mishnah

7 How is red? Like blood from a wound. Black, like inkstone; lighter than that is pure. Like saffron stigma, like the uniformly colored part of it. Like earth water, from the valley of Beth Haccherem on which water was poured. And like mixed wine, two parts water for one part Sharon wine.

Halakhah

“How is red,” etc. Rabbi Jacob bar Aḥa, Rabbi Ulla from Caesarea in the name of Rabbi Ḥanina; Rabbi Abba in the name of Rabbi Simeon ben Menasia: Like blood of a wound which was hit a second time. Rabbi Jacob bar Sosai said before Rabbi Yose: The Mishnah implies this, “red like blood from a wound.” Rabbi Isaac bar Naḥman and Rabbi Eudaimon from Haifa were sitting together when a man passed by them. Rabbi Isaac bar Naḥman said to Rabbi Eudaimon from Haifa: That man is close to producing blood like a menstruating woman’s. Does he disagree? If he were hit a second time, it would be like menstrual blood.

“And black, like ink-stone.” How do you check that? Rabbi Abba in the name of Rav Judah: One takes the ink-stone and puts it on white leather. Rabbi Yose ben Rabbi Abun said, on colored leather. Rabbi Zeʿira in the name of the rabbis: Black like a raven, black like a grape berry, black like asphalt are pure. The colleagues in the name of Rabbi Yohanan: Black like liquid ink is pure. Rabbi Immi in the name of Rabbi Yohanan: Like a felt hat imported from overseas is impure. Rabbi Zeʿira asked before Rabbi Immi: Are we to act on all these rulings? He answered him, yes. Rabbi Simeon ben Laqish said, all of them, if they are lighter than the standard they are pure, darker than the standard impure. Rabbi Yohanan said, all of them, if they are lighter than the standard they are pure, darker than the standard pure except for black. The Mishnah supports Rabbi Yohanan, as we have stated: “And black like ink-stone is impure, lighter than that is pure.” Therefore, darker than that is impure, but only black was mentioned in that connection. Therefore, all others, even if they are darker than the standards, are pure. The town of Rav Judah followed Rabbi Simeon ben Laqish but Rav Judah himself followed Rabbi Yohanan. Bar Qappara taught a statement supporting Rabbi Simeon ben Laqish but one does not follow him in practice, since Rabbi Ḥanina mixed wine for Bar Qappara and asked him, if it is like that, what is its status? He answered, impure. He lightened it, then he answered, pure. He said to him, peace to the one who made a mistake with his mouth but not his eyes. They wanted to say that he who says pure, refers to when it was polished. But he who says impure, if it is not polished. We can learn from the following: It happened that a woman from the Patriarchate had a discharge of black blood. The case came before Rabbi Jacob bar Zabdi and Rabbi Isaac bar Ṭabelai; they wanted to declare her impure. Rabbi Ḥelbo told them: This is what Rav Huna says in the name of Rav: Black which penetrates is pure, that which polishes is impure. He said that only about black. Therefore, all others are pure even if they polish.

“Like saffron stigma, like the uniformly colored part of it.” Moist, not dried. From the upper part, not the lower. From the part in the shadow, not exposed to the sun. Rabbi Abbahu brought before Rabbi Eleazar in cupping vessels. He said to him, its color has already faded. Rabbi Jacob bar Zavdi brought before Rabbi Abbahu goat’s blood as example of red, fish blood as example of black. He said to him, its color has already faded

“Like earth water, from the valley of Beth Haccherem on which water was poured.” Rabbi Ḥanina and Rabbi Jonathan both say one pours the water on a piece of cloth.

“And like mixed wine.” Abba bar Ḥana in the name of Rabbi Yohanan: As one sees a cup of mixed wine from the outside. They wanted to say, in a Tiberian cup. Rabbi Eudaimon from Sepphoris said before Rabbi Mana: As in a small vial whose walls do not cast a shadow. Samuel said, anyone without experience examining kinds of pure blood should not judge kinds of impure blood. Rav said, only if he is competent about them and their names. The words of Rabbi Yohanan say so: I know all kinds of pure blood and of impure blood. The pure is the reddest; the impure is like earth water. “If he has no experience,” therefore, if he has experience he can judge it. In addition, from what we have stated: clear but not turbid. Rabbi Ḥanina used it turbid. They said before Rabbi Yohanan: Rabbi Ḥanina uses it turbid, but you said, not turbid. He said to them, Rabbi Ḥanina drinks old wine, Rabbi Yohanan does not drink old wine, Rabbi Ḥanina drinks very old wine. Rabbi Hoshaiah said: Since Rabbi Hoshaiah has seen many cases, even turbid is not disqualified for him. Rabbi Shammai in the name of Rabbi Aḥa: Rabbi Ḥanina estimated with a lump of earth. Rabbi Abun, Rabbi Shammai in the name of Rabbi Aḥa: Since we know that Rabbi Ḥanina is competent, do we follow his precedents? Rabbi Ḥanina was living in Sepphoris, they brought cases before him and he decided on the basis of three precedents. Rabbi Yohanan and Rabbi Simeon ben Laqish were there but he did not invite them to sit with him. They said, the old man is a Sage since his irons are sharp! Once he invited them to sit with him. They said, why are you taking notice of us this time? He said, may the same happen to me if I had not heard every single case from Rabbi in theory as many times as there are hairs on my head, and in practice three times; but the present case came before Rabbi only twice. Therefore, I asked you to join me.

Rabbi Isaac bar Naḥman learned from Rabbi Eleazar the kinds of pure blood. Does this mean he did not learn the impure kinds? But did not Rabbi Isaac bar Naḥman say to Rabbi Eudaimon from Haifa: That man is close to producing blood like a menstruating woman’s? But one who learns one kind, learns at the same time the other kind. Isaac bar Jonathan and Rav Huna were sitting together when a woman came and asked them. Isaac bar Jonathan said to her, did you see it more smoky than that? Rav Huna said to him, so says Rav: Rule according to what is before you! Rabbi Jacob bar Aḥa said in the name of Rabbi Simeon bar Abba: A number of chests full of problems came before Rabbi Ḥanina and he ruled on what was before him.

May one review stains at night? Rabbi reviewed at night and declared impure. He said, let it stay until morning. He examined it in daylight and declared pure. He said, how great are the words of the Sages who said, one does not review stains at night. He said, let it stay until the evening. He reviewed at night and found pure. He said, I did not make a mistake; that one faded!

If she saw on the bedsheet, is she trustworthy if she says, it looked like such and such? Rabbi Abba in the name of Rav Judah; Rabbi Ḥelbo, Rabbi Ḥiyya in the name of Rabbi Yohanan: if she saw on the bedsheet, she can be trusted when she says, it looked like such and such. It was stated so: She is trustworthy. I might think that just as she shows the appearance of her stain, so she shows the appearance of a skin disease, the verse says: “He must be brought to Aaron the priest or to one of his descendants, the priests.Leviticus 13:2”

Mishnah

1 If a woman has a miscarriage in the form of a lump, and this was accompanied by blood she is impure, otherwise she is pure. Rabbi Judah says, in any case she is impure.

Halakhah

“If a woman has a miscarriage in the form of a lump,” etc. The Sages say, the uterus grows the lump. Rabbi Judah says, the blood congealed and formed into a lump.

Rabbi Yohanan said, Rabbi Judah declared it impure only if it had the color of one of the four kinds of blood. Rabbi Jacob bar Aḥa, Rabbi Simeon bar Abba, in the name of Rabbi Yose bar Nehorai: Practice follows Rabbi Judah. Rabbi Eleazar heard that and said, I do not accept this. Samuel said, practice follows Rabbi Judah. Rabbi Zeʿira said, he did not say that practice follows Rabbi Judah but he saw that the rabbis usually follow Rabbi Judah. Rabbi Yohanan in the name of Rabbi Simeon bar Yoḥai: One tears it open. If one finds blood collected there, she is impure, otherwise she is pure. Rabbi Eliezer ben Jacob stated, disagreeing with Rabbi Simeon ben Yoḥai: “Blood would be her flow from her genitalsLeviticus 15:19,” not what is in an amnion or a lump.

Mishnah

2 If a woman miscarried the form of a membrane, a hair, dust, or red mosquitoes, it should be soaked in water; if it dissolves she is impure. If a woman miscarried the form of fish, grasshoppers, abominable or crawling things, and this was accompanied by bleeding she is impure, otherwise pure. If a woman miscarried the form of a domestic or wild animal, or bird, whether pure or impure, if it is a male she should observe the days of a male birth, if female, the days of a female birth, and if it cannot be determined, the days of both male and female births, the words of Rabbi Meïr. But the Sages say, anything which has no human form is no child.

Halakhah

“If a woman miscarried in the form of a lump,” etc. Rabbi Ḥanina in the name of Rabbi Simeon ben Laqish: She has to soak it in lukewarm water. But did we not state: “If a woman miscarried in the form of fish, grasshoppers, abominable or crawling things, and this was accompanied by bleeding she is impure, otherwise pure.” Can she not put it in lukewarm water? The second learns from the first and the first learns from the second. The second learns from the first, that if they dissolved she is impure, if not, she is pure. The first learns from the second, if this was accompanied by bleeding she is impure, otherwise pure, and she has to soak it in lukewarm water.

Elsewhere we learned: “How long does it have to be soaked? In lukewarm water, 24 hours.” “Judah ben Neqosa says, it has to be lukewarm for 24 hours.” How does one proceed? One puts it into hot ashes or adds any amount of hot water.

If a woman miscarried dry blood, Rabbi Eleazar says, she is impure; Rabbi Yose ben Ḥanina said, she is pure. A Mishnah disagrees with Rabbi Yose ben Ḥanina: “Menstrual blood and flesh from a corpse make impure moist and dry.” He explains that it was moist and then became dry. A Mishnah disagrees with Rabbi Eleazar: “If a woman had a miscarriage in the form of a lump, a hair, dust, or red mosquitoes, it should be soaked in water; if it dissolves she is impure.” He explains it as referring to a creature. Rabbi Zeʿira said, even there you can object about dust. Is dust a creature? Rabbi Abba said, You may even mention dust. The dust from a pregnant woman exists as a creature. A baraita disagrees with Rabbi Yose ben Ḥanina: “It happened that a woman miscarried with a kind of red membranes. The case came before the Sages who sent and called the doctors who told them, she has an internal wound. Also it happened that a woman miscarried with a kind of red hairs. The case came before the Sages who sent and called the doctors who told them, she has an internal wart.” Only because of a wart and a wound. Therefore, if there is no wart or no wound, it does not apply. This disagrees with him and his opinion cannot be upheld.

Rabbi Yohanan said, this birth is like all other births mentioned in the Torah. Just as all other births mentioned in the Torah are counted from the appearance of either head or most of the body, this also is counted from the appearance of either head or most of the body. Rabbi Simeon ben Laqish said, this birth is different from all other births mentioned in the Torah. All other births mentioned in the Torah are counted from the appearance of either the head or most of the body. This one is counted once the face is recognized. What is the difference between them? If it emerged in pieces or stunted. In the opinion of Rabbi Yohanan, it is counted from the appearance of either the head or most of the body. In the opinion of Rabbi Simeon ben Laqish, until the face is recognized.

“If it cannot be determined then she must observe for both male and female, the words of Rabbi Meïr. But the Sages say, anything which has no human form is no child.” Whenever we learned ‘she must observe for male and female,’ it means fourteen days impure and 26 pure. She follows the restrictions for both male and female births. That applies to relations with her husband. But for pure food, she must observe for a female birth.

Rabbi Ḥanina the son of Rabbi Abbahu said, Rabbi Meïr’s reason is that “shaping” is written for them as for humans. “The Eternal God shaped man as dust from the earth.Genesis 2:7” Rabbi Immi asked, because “shaping” is written for them as for animals, “the Eternal God shaped from the earth all animals of the field and the birds of the skyGenesis 2:19”? But is it not written “the Shaper of mountains and Creator of windAmos 4:13”? Then if she miscarries something shaped like a mountain, she should be impure because of childbirth! There is a difference, because ‘shaping’ is not written about them in the Creation story. Rabbi Yasa in the name of Rabbi Yohanan: Because they look forward as humans do. Abba bar bar Ḥana said in the name of Rabbi Yohanan: Because they walk forward as humans do. Rabbi Abun bar Ḥiyya objected: Did we not state, “if his eyeball is round like that of a human,” is that not a defect? Rabbi Yose said, did we not state, look forward; did we not state, walk? What about it? Human eyeballs are round, animal eyeballs are elongated. Rabbi Yose ben Rabbi Abun said, human eyes have more white than black, animal eyes have more black than white.

Rabbi Ḥaggai said in the name of Rabbi Ḥanina: A colleague of the rabbis objected to the position of Rabbi Meïr: If she miscarried the likeness of a raven and he stands on the top of a tree, can one say to him, come and give ḥalîṣah or enter a levirate marriage? Rabbi Mana told him, instead of objecting to Rabbi Meïr, object to the rabbis! Since Rabbi Yasa said in the name of Rabbi Yohanan, if his entire body is human and only his face is animal, he is not counted as a child. If his entire body is animal and only his face is human, he is counted as a child. If his entire body is human and only his face is animal, when he is standing reading the Torah one may tell him, come to be slaughtered. If his entire body is animal and only his face is human, when he is plowing the field one may tell him, come and give ḥalîṣah or enter a levirate marriage!

And Rabbi Yasa said in the name of Rabbi Yohanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rabbi Yasa said in the name of Rabbi Yohanan: Not all the criteria together but only one criterion. Rabbi Abba, Rav Jeremiah in the name of Rav: The words of Rabbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rabbi Simeon ben Yoḥai: Even its fingernails. Rabbi Phineas asked: Are Rabbi Simeon bar Yoḥai’s statements not reversed? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here the discussion concerns humans, and there animals. Rabbi Abba said, the Elder Rabbi Ḥiyya went south. Rabbi Ḥama the father of Rabbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rabbi, who told him, go and write to them that it is not a birth. Rabbi Jeremiah said, Zeugos went out, Rabbi Ḥama the father of Rabbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rabbi, who told him, go and write to them that there is no child. Rabbi Yose ben Rabbi Abun said, Rabbi follows his own opinion since Rabbi says, only if the entire face has human traits. What if its face was crushed? Rabbi Yasa said, Rabbi Yohanan and Rabbi Simeon ben Laqish differ. Rabbi Yohanan says, it is no child; Rabbi Simeon ben Laqish says, it is a child. Rabbi Zeʿira said, not that Rabbi Yohanan said it is no child in every respect but it is not a child for the purpose of granting the mother days of purity; it is a child to require the mother to observe the days of impurity after birth. Rabbi Yohanan in the name of Rabbi Yannai: If its hip is unformed, it is not a child. Rabbi Yohanan in the name of Rabbi Yose ben Rabbi Joshua: If the navel is unformed, it is no child. Rabbi Yohanan in the name of Rabbi Zakkai: If its holes are unformed, it is no child. Rabbi Zeʿira in the name of Gidul: If its skull is unformed there is no child.

Mishnah

3 If a woman miscarried an amnion full of water, or blood, or flakes, she does not have to treat this as a child. But if it showed tissue, she has to observe the rules for both male and female births.

Halakhah

“If a woman miscarried an amnion full of water,” etc. It was stated: Full of water, she is impure for a birth; full of blood, she is impure as menstruating; full of flesh, she is impure as menstruating. But did we not state: “If a woman miscarried an amnion full of water, or blood, or flakes, she does not have to consider this as a child”? Rabbi Bevai in the name of Rabbi Simeon ben Laqish: The Mishnah applies if the contents are clear. The baraita applies if the contents are cloudy. Rabbi Simon in the name of Rabbi Joshua ben Levi: Even if everything was clear, since only humans have an amnion! That is what is written: “When I gave clouds as his garment and fog as his diapers.Job 38:9” ‘His garment’ is the amnion, and ‘fog his diapers’ is the placenta.

If an amnion’s shape was damaged, what is the rule? Rabbi Yohanan said, it is a child; Rabbi Simeon ben Laqish said, it is not a child. Rabbi Simeon ben Laqish objected before Rabbi Yohanan: What is the difference between this and a rotting corpse without a spine? He said to him, in the latter case he should have been pure even with his spine intact; why did they say, he is impure? So that he would be treated with honor. But in our case it is a birth.

What is the amnion containing tissue that they referred to? Any that initially looks like a rāšôn. One does not check it in water, for water is a solvent and destroys it, but only in oil which is neutral and clears up; one also examines it only in sunlight.

It was stated: “Abba Shaul said, a human is created from his navel; from there it spreads its roots in all directions. It was stated: One sees his two eyes like two fly-blows, his two nose holes like two fly-blows, his mouth opened like a barley grain. One sees his two hands like two fly-blows, his navel like a fly-blow, his genital like a fly blow and if she is female, her genital spanned like a barley grain.” It was stated: Rabbi Jonathan says, one sees his two arms like two threads of crimson wool and his other limbs like compressed unformed material; he has not yet developed hands and feet. The Bible explains this: “My unformed body was seen by Your eyes, in Your ledger they are all written down, the days bundled before one of them was.Psalms 139:16”

Rav Judah asked Samuel: Since I have studied, can I judge the signs of an amnion? He said to him, your teacher’s teacher could be scalded by boiling water. You should not be scalded even by lukewarm water. Rabbi Ḥiyya in the name of Rabbi Yohanan, we do not rely on women who say, its completion would have been male, its completion would have been female. Rabbi Jacob bar Zavdi, Rabbi Abbahu in the name of Rabbi Yohanan: A woman can be trusted when she says, I gave birth or I did not give birth. But she cannot be trusted when she says, it was male or it was female.

Mishnah

4 If a woman miscarried a sole or a placenta, she should observe the rules for both male and female births. A placenta in the house makes the house impure; not that the placenta is a child but there is no placenta without a child. Rabbi Simeon says, the child was dissolved before it came out.

Halakhah

“If a woman miscarried a sole or a placenta,” etc. Rabbi Abba in the name of Rav Judah: There is a sole only because it was weighed down by a living fetus; it comes out not with a living but with a dead child. Rabbi Abun bar Ḥiyya objected: did we not state, “if a woman miscarried a sole or a placenta, she should observe the rules for both male and female births”? That means, it is a child! Rabbi Huna said, I explained it before Rabbi Jeremiah. Explain it if the child was born through the wall of the womb and the sole from the womb. The child was born within the prescribed period of purity, and the sole after that period ended. The child was born before she converted, and the sole after she converted. But you may even say, both were born from the womb, both were born after she converted. Explain it as a case where the child was born first and she designated a sacrifice for it. Before she could bring the sacrifice, the sole came out and the first sacrifice was disqualified. It turns out that she brings the sacrifice for the sole.

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rabbi Judah the Prince and his court. In three places Rabbi Judah the Prince is called “our teachers,” about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rabbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if I die from this sickness, this is your bill of divorce after my death; his statement has no effect.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rabbi Judah the Prince and his court. They should have called him “permissive court” since any court which permits three previously forbidden things is called “permissive court.” Rabbi Yudan said, his court disagreed with him about the bills of divorce. Rabbi Yannai shouted, you purified the women giving birth! Rabbi Simon in the name of Rabbi Joshua ben Levi: This is part of the testimony of Rabbi Onias from Hauran; according to Rabbi Zeʿira: If this is part of the testimony of Rabbi Onias from Hauran then it was Rabbi Ḥanina who shouted, you purified the women giving birth!

“What is the placenta they mentioned? Anything looking like a weft thread and its end is swollen like a lupine. Rabban Gamliel says, anything looking like chicken intestines and its end is swollen like a crop and it is hollow like a trumpet. No placenta is shorter than a handbreadth.”

Rav Judah sent and asked Rabbi Eleazar: What if a placenta came out partly today and partly tomorrow? He told him, for pure blood she counts from the first day, for impure blood she counts from the second day. Rabbi Mattaniah said, this refers to the case that there was no child born with it. But if a child was born with it, then both for pure and for impure blood she counts only from the moment the child was born.

Rabbi Yose ben Shaul asked Rabbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rabbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if nevertheless it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one does not refer a placenta to stillbirths. Samuel praised them because they followed the reasoning of their teacher. Rabbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it was completed. Rabbi Zeʿira in the name of the rabbis: Your statement that one attributes a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rabbi Zeʿira, Rav Judah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rabbi Zeʿira said, the one who said this also said the other, but they disagree with one another! Rabbi Abba said, Rav Judah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rabbi Mana said, is that correct? The active ones emerge first. Rabbi Yose ben Rabbi Abun said, if the womb opened for the large, it opened for the small; if it opened for the small it did not open for the large.

Rabbi Yohanan said, this follows Rabbi Simeon, since Rabbi Simeon said, the child was dissolved before it came out. Rabbi Yohanan said, Rabbi Simeon agrees that it requires its mother to observe the days of impurity after birth. Then should the house not be impure? Rabbi Abun bar Ḥiyya said, explain it if it came out partially dissolved. Rabbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure? They said to him, because it becomes scrambled. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? We can learn from the following teaching elsewhere: “Rabbi Eliezer ben Jacob says, if a cow gave birth to a cake of blood, that should be buried and she is exempt from the firstborn offering.” It was stated on this: It does not bring impurity by being carried. Rabbi Yohanan said, Rabbi Simeon and Rabbi Eliezer ben Jacob said the same thing. This implies that vessels which were there at the time of delivery are pure.

Mishnah

5 If a woman miscarries a sexless, or a hermaphrodite, and a male, she must observe for a male and a female. If it was a sexless and a male, or a hermaphrodite and a male, she must observe for a male and a female. A sexless and a female, or a hermaphrodite and a female, she must observe for a female exclusively. If it came out in pieces or defective, it is born as soon as most of its body came out. If it was a regular birth, when most of its head came out. When is it most of its head? If the forehead came out. If a woman miscarries and it is not known what it was, she must observe for a male and a female. If it is not known whether there was a fetus, she must observe for a male, a female, and menstruation. If she miscarries on the 40th day, she does not consider it a child. On the 41st day, she must observe for a male, a female, and menstruation. Rabbi Ishmael says, on the 41st day, she must observe for a male and menstruation, on the 81st day, she must observe for a male, a female, and menstruation for the male is fully formed by the 41st day and the female by the 81st day. But the Sages say, the creation of males and females is identical, both on the 41st day.

Halakhah

“If a woman miscarries a sexless, or a hermaphrodite,” etc. In all cases in which we have stated “she must observe for a male and a female,” it means 14 days impure and 26 pure; she follows the restrictions for both male and female births. That applies to relations with her husband. But for pure food she observes the rules of a female birth. “If it was a sexless and a male, or a hermaphrodite and a male, she must observe for a male and a female,” one takes into account the possibility of a male. “A sexless and a female, or a hermaphrodite and a female, she must observe for a female exclusively,” does one not take into account the possibility of a male? This implies that if she gave birth to a male and a female, or a female and a male, she observes the rules for a female.

If it was in pieces and the head came out, what is the rule? Rabbi Yasa said, Rabbi Yohanan and Rabbi Eleazar disagree. Rabbi Yohanan said, its head counts for most of it. Rabbi Eleazar said, its head is like any of its other limbs. A Mishnah disagrees with Rabbi Yohanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rabbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rabbi Jonathan and Rabbi Simeon ben Laqish; Rabbi Jonathan agrees with Rabbi Yohanan, Rabbi Simeon ben Laqish with Rabbi Eleazar. Rabbi Zeʿira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rabbi Leani asked Rabbi Mana: Since you say, it is a child, does this not imply that one who comes after him is not firstborn either for inheritance or for the priest’s redemption payment? He said to him, explain it if both were stillborn.

Rabbi Isaac bar Nahman in the name of Rabbi Eleazar: For a bird’s head, most of it must be affected. Rabbi Zeʿira in the name of Samuel: For a bird’s throat, most of it must be affected. A case came before Rabbi Yose about a bird whose throat had been punctured by a needle’s width. Do we not know what “most” means?

Mishnah

1 The daughters of Samaritans are considered menstruating from infancy, and Samaritan men make lower layers impure like upper layers because they sleep with menstruating women since they observe the required waiting period for blood of every kind. But entering the Temple after contact with them does not incur guilt and one does not burn the priestly portion because of them since their impurity is one of doubt.

Halakhah

“The daughters of Samaritans are considered menstruating from infancy,” etc. Menstrual blood is dirty, virginal blood is not dirty. Menstrual blood is red, virginal blood is not red. Menstrual blood is from the womb, virginal blood is not from the womb but from the side.