Why are Cutim believed about some things and not about others? Since they understand “do not put a stumbling block before a blind person” literally, how can we trust them at all – maybe they are trying to get us to sin? The eighth charpter beginning with a sicussion of spots of blood found on a woman’s body or on her clothing and the significance of where it is found. Shmuel says that a woman only becomes impure if she has an internal sensation. The gemara brings several sources that seem to go against Shmuel’s opinion, including from our mishna. In the end they conclude that Shmuel meant on a Torah level, but by rabbinic law, she would be impure even without a sensation.
This week’s learning is dedicated by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z”l, on her 25th yahrzeit. She left a profound legacy for her family and many devoted friends who continue to learn from her to this day. Yehi zichra baruch.
Want to dedicate learning? Get started here:
English
עברית
0:00
0:00
0:00
0:00
This week’s learning is dedicated by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z”l, on her 25th yahrzeit. She left a profound legacy for her family and many devoted friends who continue to learn from her to this day. Yehi zichra baruch.
Niddah 57
גְּמָ’ מַאי דְּרוּשׁ? ״לֹא תַסִּיג גְּבוּל רֵעֲךָ אֲשֶׁר גָּבְלוּ רִאשֹׁנִים בְּנַחֲלָתְךָ״.
GEMARA: The mishna teaches that the Samaritans do not observe burial customs for stillborn children. The Gemara asks: What verse did they interpret as a source for this practice? The Gemara replies that they interpreted the verse: “You shall not remove your fellow’s boundary marker, which was bounded by the first ones, in your inheritance that you shall inherit, in the land that the Lord your God gives you to possess it” (Deuteronomy 19:14).
כֹּל שֶׁיֵּשׁ לוֹ נַחֲלָה — יֵשׁ לוֹ גְּבוּל, כֹּל שֶׁאֵין לוֹ נַחֲלָה — אֵין לוֹ גְּבוּל.
The Gemara explains: The Sages derived from this verse that it is prohibited to sell one’s ancestral burial ground. In accordance with this interpretation of the verse, the Samaritans derived that any individual who has an inheritance, i.e., who stands to inherit land, has a boundary, i.e., a burial place, whereas any individual who does not have an inheritance in the land, e.g., a stillborn child, does not have a boundary, i.e., a burial place. The Samaritans therefore concluded that the mitzva of burial does not apply to stillborn children.
נֶאֱמָנִים לוֹמַר קָבַרְנוּ. וְהָא לֵית לְהוּ ״וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל״! אָמַר רַבִּי אֲבָהוּ: בְּכֹהֵן עוֹמֵד שָׁם.
The mishna teaches that Samaritans are deemed credible to state: We buried the stillborn children in a certain place, or to state that they did not bury the stillborn children there, and that place does not transmit ritual impurity. The Gemara objects: But the Samaritans do not accept the Sages’ interpretation of the verse: “And you shall not put a stumbling block before the blind” (Leviticus 19:14), that one may not cause another to sin. Since they are not concerned about misleading others, why is their testimony accepted? Rabbi Abbahu says: The mishna is referring to a case where a Samaritan priest is standing there, on that spot, which indicates that he genuinely maintains it is not impure with the impurity of a corpse.
וְדִילְמָא כֹּהֵן טָמֵא הוּא? דְּנָקֵיט תְּרוּמָה בִּידֵיהּ, וְדִילְמָא תְּרוּמָה טְמֵאָה הִיא? דְּקָאָכֵיל מִינַּהּ.
The Gemara objects: But perhaps he is an impure priest and therefore he does not refrain from standing in an impure place. The Gemara explains: The mishna is referring to a situation where the priest is holding teruma in his hand, which indicates he is ritually pure. The Gemara further objects: But perhaps it is impure teruma. The Gemara explains: The mishna is referring to a case where the priest is partaking of the teruma, which indicates that it is not impure, as it is prohibited to consume impure teruma.
אִי הָכִי, מַאי לְמֵימְרָא? מַהוּ דְּתֵימָא: לָא בְּקִיאִי בִּיצִירָה, קָא מַשְׁמַע לַן.
The Gemara asks: If so, i.e., if this is the circumstance, it is obvious that the Samaritan priest’s testimony can be accepted. Then what is the purpose of stating this halakha? The Gemara answers: The ruling of the mishna is necessary, lest you say that the Samaritans are not knowledgeable with regard to the stages of the formation of an embryo, and they might bury a fetus believing that it is an unformed fetus that does not transmit impurity, when it is actually a forty-day-old fetus, which is impure. Therefore, the mishna teaches us that they are sufficiently knowledgeable, and their testimony is accepted.
נֶאֱמָנִין עַל הַבְּהֵמָה וְכוּ׳. וְהָא לֵית לְהוּ ״וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל״! אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: בְּגוֹזֵז וְעוֹבֵד.
The mishna teaches that the Samaritans are deemed credible to state with regard to an animal that it previously gave birth, and its subsequent offspring does not have the sacred status of a firstborn animal. The Gemara objects: But the Samaritans do not accept the Sages’ interpretation of the verse: “And you shall not put a stumbling block before the blind,” that one may not cause another to sin. Why, then, is their testimony accepted? Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says: The mishna is referring to a case where the Samaritan is shearing and working the offspring of the animal. Since the Samaritans are meticulous with regard to Torah law, it is evident that it is not a firstborn.
אִי הָכִי, מַאי לְמֵימְרָא? מַהוּ דְּתֵימָא: לָא בְּקִיאִי בְּטִינּוּף, קָא מַשְׁמַע לַן.
The Gemara asks: If so, i.e., if this is the circumstance, what is the purpose of stating this halakha? The Gemara answers: The ruling of the mishna is necessary, lest you say that the Samaritans are not knowledgeable with regard to a murky discharge emitted from the uterus, which is indicative of a fetus and exempts subsequent births from the mitzva of the firstborn (see Bekhorot 21a). It is possible that the Samaritan mistakenly believes the animal previously emitted a murky discharge and therefore its offspring is not a firstborn. Therefore, the mishna teaches us that they are sufficiently knowledgeable, and their testimony is accepted.
נֶאֱמָנִין עַל צִיּוּן וְכוּ׳. וְאַף עַל גַּב דְּמִדְּרַבָּנַן הוּא, כֵּיוָן דִּכְתִיבָא — מִזְהָר זְהִירִי בֵּיהּ, דִּכְתִיב: ״וְרָאָה עֶצֶם אָדָם וּבָנָה אֶצְלוֹ צִיּוּן״.
The mishna further teaches that the Samaritans are deemed credible to testify with regard to the marking of graves, as the Samaritans mark their graves, and we rely on their marking as an indication that a corpse is buried there. Therefore, any place where there is no marking is considered ritually pure. The Gemara explains: Even though the marking of graves is required only by rabbinic law, and Samaritans generally do not observe rabbinic law, since it is written in the Bible, the Samaritans are meticulous with regard to it, as it is written: “And those that pass through shall pass through the land, and when one sees a human bone he shall set up a marking by it, until the buriers have buried it in the valley of Hamon-gog” (Ezekiel 39:15).
אֲבָל אֵין נֶאֱמָנִין לֹא עַל הַסְּכָכוֹת וְכוּ׳. סְכָכוֹת — דִּתְנַן: ״אֵלּוּ הֵן סְכָכוֹת — אִילָן הַמֵּיסֵךְ עַל הָאָרֶץ״. פְּרָעוֹת — דִּתְנַן: ״אֲבָנִים פְּרוּעוֹת הַיּוֹצְאוֹת מִן הַגָּדֵר״.
The mishna teaches: But with regard to the following cases in which the exact location of a grave is unknown, the Samaritans are not deemed credible to testify: They are not deemed credible to testify about overhanging boughs, nor about the protrusions that jut out of stone fences. The Gemara explains these terms: The term overhanging boughs should be understood as we learned in a mishna (Oholot 8:2): These are overhanging boughs: A tree that hangs over the ground. The term protrusions should be understood as we learned in the Tosefta (Oholot 9:4): Protruding stones that jut out of a fence.
בֵּית הַפְּרָס. אָמַר רַב יְהוּדָה אָמַר רַב שְׁמוּאֵל: מְנַפֵּחַ אָדָם בֵּית הַפְּרָס, וְהוֹלֵךְ.
§ The mishna teaches that the Samaritans are not deemed credible to testify about a beit haperas. With regard to a beit haperas, Rav Yehuda says that Rav Shmuel says: The reason the Sages deemed a beit haperas impure is due to the concern that the bones, but not the flesh of the corpse, were dispersed by the plow throughout the field. The halakha is that a bone transmits impurity by carrying or by contact, if it is at least the size of a barley grain, but it does not transmit impurity by means of a tent. Therefore, if a person is carrying ritually pure items, or if he wishes to remain ritually pure so that he may consume consecrated items, and yet he must pass through a beit haperas, he may blow on the earth of the beit haperas before each step, so that if there is a bone beneath the dust he will expose it and avoid it. And in this manner he may walk across the area while remaining ritually pure, even though he might step over a bone.
רַב יְהוּדָה בַּר אַמֵּי מִשְּׁמֵיהּ דְּרַב יְהוּדָה אָמַר: בֵּית הַפְּרָס שֶׁנִּידַּשׁ טָהוֹר. וְתָנָא: הַחוֹרֵשׁ בֵּית הַקְּבָרוֹת — הֲרֵי זֶה עוֹשֶׂה בֵּית הַפְּרָס, וְעַד כַּמָּה הוּא עוֹשֶׂה? מְלֹא מַעֲנָה, מֵאָה אַמָּה, בֵּית אַרְבַּעַת סְאִין. רַבִּי יוֹסֵי אוֹמֵר: חָמֵשׁ.
Rav Yehuda bar Ami says in the name of Rav Yehuda: A beit haperas that has been trodden underfoot by many people is pure, as it may be assumed that any bone fragments at least as large as a barley grain that were on the surface were either broken or removed. And it was taught in a baraita: In the case of one who plows a graveyard, this individual thereby renders it a beit haperas. And to what extent does he render it a beit haperas, i.e., how far does the concern apply that bones might have been dispersed? The field is rendered a beit haperas to the extent of a full furrow [ma’ana], one hundred cubits by one hundred cubits, which is the area required for sowing four se’a of seed. Rabbi Yosei says: The area rendered a beit haperas is the area required for sowing five se’a of seed.
וְלָא מְהֵימְנִי? וְהָתַנְיָא: שָׂדֶה שֶׁאָבַד בָּהּ קֶבֶר, נֶאֱמָן כּוּתִי לוֹמַר ״אֵין שָׁם קֶבֶר״.
With regard to the ruling of the mishna that the Samaritans are not deemed credible to testify about a beit haperas, the Gemara asks: And aren’t they deemed credible? But isn’t it taught in a baraita: With regard to a field in which a grave was lost, which has the status of a beit haperas, a Samaritan is deemed credible to say: There is no grave there?
לְפִי שֶׁאֵינוֹ מֵעִיד אֶלָּא עַל גּוּפוֹ שֶׁל קֶבֶר. אִילָן שֶׁהוּא מֵיסֵךְ עַל הָאָרֶץ — נֶאֱמָן לוֹמַר ״אֵין תַּחְתָּיו קֶבֶר״, לְפִי שֶׁאֵינוֹ מֵעִיד אֶלָּא עַל גּוּפוֹ שֶׁל קֶבֶר.
The baraita explains: This is due to the fact that he is not considered to be testifying about a case of uncertain impurity; rather, he is testifying about the location of the grave itself, which is a matter of Torah law, and the Samaritans are deemed credible with regard to a matter of Torah law. Likewise, in the case of a tree that is hanging over the ground, a Samaritan is deemed credible to say: There is no grave beneath it, as he is testifying only about the location of the grave itself. This indicates that the Samaritans are deemed credible with regard to overhanging boughs and protrusions.
אָמַר רַבִּי יוֹחָנָן: בִּמְהַלֵּךְ וּבָא עַל פְּנֵי כּוּלָּהּ.
Rabbi Yoḥanan says in explanation: The baraita is referring to a case where the Samaritan is walking to and fro over the entire area, and therefore if there was a grave there he would certainly have become impure. Consequently, one may rely on his statement with regard to the purity of the place. By contrast, the mishna is speaking of a case where the Samaritan did not traverse the entire area, and therefore his testimony is not accepted, as they are not meticulous with regard to cases of uncertainty.
אִי הָכִי, מַאי לְמֵימְרָא? מַהוּ דְּתֵימָא: רְצוּעָה נָפְקָא, קָא מַשְׁמַע לַן.
The Gemara asks: If so, it is obvious that his testimony is credible, and what is the purpose of stating this halakha? The Gemara answers: The ruling of the baraita is necessary, lest you say that perhaps a narrow strip of land, which is called by the same name as this field, extends into a nearby field, and the Samaritan presumes the grave is located in that strip of land. If so, even if the Samaritan traversed the entire field his testimony cannot be accepted, as he traversed the field because he considered it merely a case of uncertain impurity. The baraita therefore teaches us that if the Samaritan traverses the entire field his testimony is accepted, as this concern is not an issue.
זֶה הַכְּלָל כּוּ׳. זֶה הַכְּלָל לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי תְּחוּמִין וְיֵין נֶסֶךְ.
The mishna teaches: This is the principle governing the credibility of Samaritans: In the case of any matter of halakha that they are suspected of not fulfilling, they are not deemed credible to testify about it. The Gemara asks: What is added by the term: This is the principle? The Gemara answers: It serves to add that Samaritans are not deemed credible with regard to Shabbat boundaries, i.e., to say that a Shabbat boundary extends until a certain point, as the halakha of Shabbat boundaries applies by rabbinic law. And likewise, the Samaritans are not deemed credible with regard to the status of wine used for a libation in idol worship, as the Samaritans do not refrain from drinking wine touched by a gentile.
הֲדַרַן עֲלָךְ דַּם הַנִּדָּה.
MISHNA: A woman who sees a blood stain on her flesh adjacent to her vagina [beit haturpa], i.e., a place where blood that originated in her vagina could be found, becomes ritually impure, as there is a concern that it originated in the uterus and is menstrual blood. And if it was discovered on her flesh in an area not adjacent to her vagina she remains ritually pure, as it certainly did not originate in the uterus. If the stain was discovered on her heel or on the tip of her large toe, although it is not adjacent to her vagina she is ritually impure, as blood from the uterus could have reached there.
מַתְנִי’ הָרוֹאָה כֶּתֶם עַל בְּשָׂרָה כְּנֶגֶד בֵּית הַתּוּרְפָּה — טְמֵאָה, וְשֶׁלֹּא כְּנֶגֶד בֵּית הַתּוּרְפָּה — טְהוֹרָה. עַל עֲקֵבָהּ וְעַל רֹאשׁ גּוּדָלָהּ — טְמֵאָה.
In a case where the stain was discovered on her leg or on her feet, if it was on the inner side she is ritually impure, as blood from the uterus could have reached there. If it was on the outer side she is ritually pure, and if it was on the sides, either from here, i.e., on the front of her leg or foot, or from there, i.e., on the back of her leg or foot, she is also ritually pure, as blood from the uterus could not have reached there.
עַל שׁוֹקָהּ וְעַל פַּרְסוֹתֶיהָ — מִבִּפְנִים טְמֵאָה, מִבַּחוּץ טְהוֹרָה, וְעַל הַצְּדָדִין מִכָּאן וּמִכָּאן טְהוֹרָה.
In a case where the woman saw a blood stain on her robe, if it was from the belt and below she is ritually impure, as blood from the uterus could have reached there; if it was from the belt and above she is ritually pure. In a case where she saw the stain on the end of the sleeve of the robe, if the sleeve can reach adjacent to her vagina she is ritually impure; and if not, i.e., if the stain is in a place on the sleeve that does not reach adjacent to the vagina, she is ritually pure.
רָאֲתָה עַל חֲלוּקָהּ מִן הֶחָגוּר וּלְמַטָּה — טְמֵאָה, מִן הֶחָגוּר וּלְמַעְלָה — טְהוֹרָה. רָאֲתָה עַל בֵּית יָד שֶׁל חָלוּק, אִם מַגִּיעַ כְּנֶגֶד בֵּית הַתּוּרְפָּה — טְמֵאָה, וְאִם לָאו — טְהוֹרָה.
If it was a robe which she would remove and with which she would cover herself at night, wherever on the robe that the stain is found, the stain renders her ritually impure, due to the fact that the robe moves while the woman is asleep and therefore the blood could have originated in the uterus. And likewise with regard to a kerchief [bapoleyos], no matter where the blood is found on the kerchief, the woman is impure.
הָיְתָה פּוֹשַׁטְתּוֹ וּמִתְכַּסָּה בּוֹ בַּלַּיְלָה, כָּל מָקוֹם שֶׁנִּמְצָא בּוֹ כֶּתֶם — טְמֵאָה, מִפְּנֵי שֶׁהוּא חוֹזֵר, וְכֵן בַּפּוּלְיוֹס.
GEMARA: With regard to the cases discussed in the mishna concerning a blood stain found on a woman, Shmuel says: If a woman examined the ground beneath her to see if it was clean from blood and other substances, and she found nothing, and subsequently she sat upon it and then found blood on it, although it might be assumed that this blood came from her, she is ritually pure. The reason is as it is stated: “And her issue in her flesh shall be blood, she shall be in her menstrual state seven days” (Leviticus 15:19). This verse teaches that a woman does not become impure unless she senses, i.e., experiences some type of sensation, in her flesh that she emitted blood from her uterus. Since this woman did not sense an emission of blood, she is pure.
גְּמָ’ אָמַר שְׁמוּאֵל: בָּדְקָה קַרְקַע עוֹלָם, וְיָשְׁבָה עָלֶיהָ, וּמָצְאָה דָּם עָלֶיהָ — טְהוֹרָה, שֶׁנֶּאֱמַר ״בִּבְשָׂרָהּ״ — עַד שֶׁתַּרְגִּישׁ בִּבְשָׂרָהּ.
The Gemara asks: How can Shmuel interpret the verse in this manner? After all, he requires this term: “In her flesh,” to teach a different halakha, that a woman becomes impure by finding blood inside her body just as by seeing blood outside her body, i.e., provided that the blood is uterine blood, even if it is currently situated inside her vaginal canal, she is impure. The Gemara answers: If so, if it serves to teach only that blood inside is like blood outside, let the verse say: In the flesh. What is the reason that the verse states: “In her flesh”? Conclude from this term that a woman does not become impure unless she senses in her flesh.
הַאי ״בִּבְשָׂרָהּ״ מִיבְּעֵי לֵיהּ, שֶׁמְּטַמְּאָה בִּפְנִים כְּבַחוּץ! אִם כֵּן, לֵימָא קְרָא ״בְּבָשָׂר״, מַאי ״בִּבְשָׂרָהּ״? שְׁמַע מִינַּהּ: עַד שֶׁתַּרְגִּישׁ בִּבְשָׂרָהּ.
The Gemara asks: And still, Shmuel requires the term “in her flesh” to teach that she is impure only if the blood touches her flesh, and not through blood found in a gestational sac, nor through blood found in an amorphous piece of tissue that she emitted. The Gemara answers: Conclude two conclusions from this verse, as the plain meaning of the term teaches all these halakhot.
וְאַכַּתִּי מִיבְּעֵי לֵיהּ ״בִּבְשָׂרָהּ״, וְלֹא בְּשָׁפִיר וְלֹא בַּחֲתִיכָה! תַּרְתֵּי שְׁמַע מִינַּהּ.
With regard to the opinion of Shmuel, the Gemara suggests: Come and hear a mishna at the beginning of the next chapter (59b): In the case of a woman who is urinating and sees blood intermingled with the urine, Rabbi Meir says: If she urinates while she is standing she is ritually impure, as the blood could have originated in the uterus. And if she is sitting she is ritually pure, as it is clear that the blood is from a wound.
תָּא שְׁמַע: הָאִשָּׁה שֶׁהִיא עוֹשָׂה צְרָכֶיהָ, וְרָאֲתָה דָּם. רַבִּי מֵאִיר אוֹמֵר: אִם עוֹמֶדֶת — טְמֵאָה, וְאִם יוֹשֶׁבֶת — טְהוֹרָה.
The Gemara analyzes this mishna: What are the circumstances? If she sensed while urinating, then in the case where she is sitting, why is she ritually pure, according to Shmuel? Rather, is it not referring to a case where she did not sense while urinating? And yet the mishna teaches that if she urinates while she is standing she is ritually impure. This indicates that her status does not depend on her sensing, which contradicts the statement of Shmuel.
הֵיכִי דָּמֵי? אִי דְּאַרְגִּשָׁה — יוֹשֶׁבֶת אַמַּאי טְהוֹרָה? אֶלָּא לָאו דְּלָא אַרְגִּשָׁה, וְקָתָנֵי: עוֹמֶדֶת טְמֵאָה!
The Gemara answers: This affords no proof, as the mishna is actually referring to a case where she sensed while urinating, and yet since this feeling accompanied urination, one might say it was the sensation of urine. Consequently, if she urinated while standing, the urine would return to her uterus and bring blood with it. But if she urinated while sitting the urine cannot return to the uterus and therefore she is pure, as the sensation is attributed to her urine.
לְעוֹלָם דְּאַרְגִּשָׁה, וְאֵימוֹר ״הַרְגָּשַׁת מֵי רַגְלַיִם הֲוַאי״. עוֹמֶדֶת — הֲדוּר מֵי רַגְלַיִם לְמָקוֹר (וְאַיְיתִי) [וְאַיְיתוֹ] דָּם, וְיוֹשֶׁבֶת — טְהוֹרָה.
The Gemara further suggests: Come and hear the mishna below (58b): With regard to an examination cloth that was placed beneath the pillow and blood was later found on the cloth, and it is unclear whether it is the blood of an examination or the blood of a louse that was crushed beneath it, if the stain is round it is ritually pure. There is no concern that this blood might have come from her examination, as a woman examines through an act of wiping and a stain produced in this manner would not be round. And if the stain is elongated it is ritually impure, as this shape can be formed by an examination.
תָּא שְׁמַע: עֵד שֶׁהָיָה נָתוּן תַּחַת הַכַּר, וְנִמְצָא עָלָיו דָּם — אִם עָגוֹל טָהוֹר, וְאִם מָשׁוּךְ טָמֵא.
The Gemara analyzes the mishna: What are the circumstances? If she sensed, then in the case where the stain is round why is it pure? Rather, is it not referring to a case where she did not sense? And yet the mishna teaches that an elongated stain is impure. This contradicts the opinion of Shmuel that a woman is rendered impure only if she sensed.
הֵיכִי דָּמֵי? אִי דְּאַרְגִּישָׁה — עָגוֹל אַמַּאי טָהוֹר? אֶלָּא לָאו דְּלָא אַרְגִּישָׁה, וְקָתָנֵי: מָשׁוּךְ טָמֵא.
The Gemara answers: No, the mishna is actually referring to a case where she sensed, but since she also performed an examination one might say this was the sensation of the examination cloth. Consequently, if the stain was elongated, as appropriate for a stain produced by an examination, the blood certainly came from her body, whereas if the stain was round it is pure, as this is not the usual appearance of a stain from an examination.
לָא, לְעוֹלָם דְּאַרְגִּישָׁה, וְאֵימוֹר ״הַרְגָּשַׁת עֵד הֲוַאי״, מָשׁוּךְ — וַדַּאי מִגּוּפַהּ אֲתָא, עָגוֹל — טָהוֹר.
The Gemara suggests: Come and hear another mishna (14a): If blood was found on his, i.e., the husband’s, examination cloth following intercourse, the woman and her husband are both ritually impure for seven days, in accordance with the halakha of a menstruating woman and one who engages in intercourse with her, and they are each liable to bring a sin offering for unwittingly performing an action punishable with excision from the World-to-Come [karet]. If blood was found on her cloth immediately after intercourse, the woman and her husband are likewise ritually impure for seven days and are each liable to bring a sin offering. If blood was found on her swatch after time passed, they are both ritually impure due to uncertainty, as it is possible that the blood appeared only after intercourse, and they are exempt from bringing the sin offering.
תָּא שְׁמַע: נִמְצָא עַל שֶׁלּוֹ — טְמֵאִין, וְחַיָּיבִין בְּקׇרְבָּן. נִמְצָא עַל שֶׁלָּהּ אֹתְיוֹם — טְמֵאִין, וְחַיָּיבִין בְּקׇרְבָּן. נִמְצָא עַל שֶׁלָּהּ לְאַחַר זְמַן — טְמֵאִים מִסָּפֵק, וּפְטוּרִין מִן הַקׇּרְבָּן.
The Gemara analyzes this mishna: What are the circumstances? If it is referring to a situation where she sensed, then in the case where blood was found on her cloth after time passed, why are they exempt from bringing the sin offering? Rather, is it not referring to a case where she did not sense? And yet the mishna teaches that if blood was found on her cloth immediately after intercourse, they are ritually impure for seven days and are each liable to bring a sin offering. Once again, this contradicts the opinion of Shmuel. The Gemara answers: No, the mishna is actually referring to a case where she sensed, but since she was engaging in intercourse at the time, one might say this was the sensation of the male organ.
הֵיכִי דָּמֵי? אִי דְּאַרְגִּישָׁה, לְאַחַר זְמַן אַמַּאי פְּטוּרִין מִן הַקׇּרְבָּן? אֶלָּא לָאו דְּלָא אַרְגִּישָׁה, וְקָתָנֵי נִמְצָא עַל שֶׁלָּהּ אֹתְיוֹם טְמֵאִין וְחַיָּיבִין בְּקׇרְבָּן! לָא, לְעוֹלָם דְּאַרְגִּישָׁה, וְאֵימָא הַרְגָּשַׁת שַׁמָּשׁ הֲוָה.
The Gemara suggests: Come and hear from a baraita: You are found to say that there are three uncertainties involving cases where blood is found on a woman or her garments. If a stain is discovered on her flesh and there is uncertainty whether it is impure or pure, the halakha is that it is impure. If it is found on her robe and there is uncertainty whether it is impure or pure, the halakha is that it is pure. And in the case of a woman whose status as a menstruating woman is uncertain, with regard to her touching items and with regard to her moving items, one should follow the majority.
תָּא שְׁמַע: נִמְצֵאתָ אַתָּה אוֹמֵר שְׁלֹשָׁה סְפֵקוֹת בָּאִשָּׁה — עַל בְּשָׂרָה, סָפֵק טָמֵא סָפֵק טָהוֹר — טָמֵא. עַל חֲלוּקָהּ, סָפֵק טָמֵא סָפֵק טָהוֹר — טָהוֹר. וּבְמַגָּעוֹת וּבְהֶיסֵּטוֹת, הַלֵּךְ אַחַר הָרוֹב.
The Gemara analyzes the baraita: What is the meaning of the phrase: Follow the majority, with regard to this woman of uncertain status? Does this not mean that if for the majority of her days she is in a state of ritual impurity, as she emits impure blood on many days, then she is considered impure even when her status is uncertain? And since this baraita does not differentiate between cases where she did and did not sense, the ruling that one follows the majority, and that she is impure, evidently applies even though she did not sense, which contradicts the opinion of Shmuel.
מַאי ״הַלֵּךְ אַחַר הָרוֹב״? לָאו אִם רוֹב יָמֶיהָ טְמֵאִין — טְמֵאָה, וְאַף עַל גַּב דְּלָא אַרְגִשָׁה.
The Gemara answers: No proof may be brought from here, as this is what the baraita means: If on the majority of her days this woman sees blood accompanied by a sensation, she is impure, despite the fact that she is uncertain whether she had a sensation, as one can say she sensed on this occasion as well, but it was not on her mind, i.e., she did not pay attention to it at the time.
לָא, אִם רוֹב יָמֶיהָ בְּהַרְגָּשָׁה חָזְיָא — טְמֵאָה, דְּאֵימוֹר אַרְגִשָׁה וְלָאו אַדַּעְתַּהּ.
Before returning to the opinion of Shmuel, the Gemara analyzes the other clauses of this baraita. The Master said above: If a stain is discovered on her flesh and there is uncertainty whether it is impure or pure, it is impure; if it is found on her robe and there is uncertainty whether it is impure or pure, it is pure. The juxtaposition of these two cases indicates that the blood is found in the same area in both instances.
אָמַר מָר: עַל בְּשָׂרָה סָפֵק טָמֵא סָפֵק טָהוֹר — טָמֵא, עַל חֲלוּקָהּ סָפֵק טָמֵא סָפֵק טָהוֹר — טָהוֹר.
The Gemara asks: What are the circumstances? If the blood was discovered from the belt and below, then when it was found on her robe why is she pure? But didn’t we learn in the mishna: In a case where the woman saw a blood stain on her robe, if it was from the belt and below she is ritually impure? And if the blood was from the belt and above, then if it was discovered on her flesh why is she impure? But didn’t we learn in the mishna that if she saw blood on her flesh in an area not adjacent to her vagina she remains ritually pure?
הֵיכִי דָמֵי? אִי מֵחֲגוֹר וּלְמַטָּה, עַל חֲלוּקָהּ אַמַּאי טָהוֹר? וְהָא תְנַן: מִן הֶחָגוּר וּלְמַטָּה טָמֵא! וְאִי מֵחֲגוֹר וּלְמַעְלָה, עַל בְּשָׂרָהּ אַמַּאי טָמֵא? וְהָתְנַן: רָאֲתָה דָּם עַל בְּשָׂרָה שֶׁלֹּא כְּנֶגֶד בֵּית הַתּוּרְפָּה טְהוֹרָה!
The Gemara answers: If you wish, say that the blood was discovered from the belt and below, and if you wish, say instead that it was found from the belt and above. The Gemara elaborates: If you wish, say that the blood was found from the belt and below, as the baraita is referring to a situation where the blood can be attributed to an external factor, e.g., a case where she passed through a marketplace of butchers [tabbaḥim]. Consequently, if the blood is found on her flesh it is assumed that it came from her body, as, if it came from the outside world, it should have been found on her robe as well. If it is discovered on her robe it is assumed that it came from the outside world, as, if it came from her body, it should have been found on her flesh as well.
אִיבָּעֵית אֵימָא מֵחֲגוֹר וּלְמַטָּה, וְאִיבָּעֵית אֵימָא מֵחֲגוֹר וּלְמַעְלָה. אִי בָּעֵית אֵימָא מֵחֲגוֹר וּלְמַטָּה, כְּגוֹן שֶׁעָבְרָה בְּשׁוּק שֶׁל טַבָּחִים. עַל בְּשָׂרָה — מִגּוּפַהּ אֲתָאי, דְּאִי מֵעָלְמָא אֲתָאי — עַל חֲלוּקָהּ מִיבְּעֵי לֵיהּ אִשְׁתְּכוֹחֵי. עַל חֲלוּקָהּ — מֵעָלְמָא אֲתָא, דְּאִי מִגּוּפַהּ אֲתָא — עַל בְּשָׂרָה מִיבְּעֵי לֵיהּ אִשְׁתְּכוֹחֵי.
And if you wish, say instead that the blood was found from the belt and above, and the baraita is referring to a situation where it is possible the blood came from her body, e.g., a case where she jumped backward. Therefore, if the blood is found on her flesh it certainly came from her body, as, if it came from the outside world, it should have been found on her robe as well. And if it is discovered on her robe the assumption is that it came from the outside world, as, if it came from her body, it should have been found on her flesh as well.
וְאִיבָּעֵית אֵימָא, מֵחֲגוֹר וּלְמַעְלָה, כְּגוֹן דְּאִזְדְּקַרָה עַל בְּשָׂרָהּ — וַדַּאי מִגּוּפַהּ אֲתָאי, דְּאִי מֵעָלְמָא אֲתָאי — עַל חֲלוּקָהּ אִיבְּעִי לֵיהּ אִשְׁתְּכוֹחֵי. עַל חֲלוּקָהּ — מֵעָלְמָא אֲתָאי, דְּאִי מִגּוּפַהּ אֲתָאי — עַל בְּשָׂרָה אִיבְּעִי לֵיהּ אִשְׁתְּכוֹחֵי.
The Gemara raises an objection from the baraita to the opinion of Shmuel: In any event, the baraita teaches that if a stain is discovered on her flesh and there is uncertainty whether it is impure or pure, it is impure, and this is the halakha even though she did not sense, which contradicts the opinion of Shmuel. And furthermore, we learned in the mishna that a woman who sees a blood stain on her flesh adjacent to her vagina becomes ritually impure, and this is apparently the halakha even though she did not sense. Rav Yirmeya of Difti says: The ruling of Shmuel that a woman must sense in order to be rendered impure applies only by Torah law. But Shmuel concedes that in all the cases cited above, where it is indicated that a woman is impure despite the fact that she did not sense, she is impure
קָתָנֵי מִיהַת: עַל בְּשָׂרָהּ סָפֵק טָמֵא סָפֵק טָהוֹר טָמֵא, וְאַף עַל גַּב דְּלֹא הִרְגִּישָׁה. וְעוֹד תְּנַן: הָרוֹאָה כֶּתֶם עַל בְּשָׂרָה כְּנֶגֶד בֵּית הַתּוּרְפָּה טְמֵאָה, וְאַף עַל גַּב דְּלֹא הִרְגִּישָׁה. אָמַר רַב יִרְמְיָה מִדִּפְתִּי: מוֹדֶה שְׁמוּאֵל שֶׁהִיא טְמֵאָה
Follow
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
What Is the First Mitzvah in the Torah? – Gefet
Rabbanit Yael Shimoni
09.09.2025 | ט״ז באלול תשפ״ה
A Daf Of Their Own – Ruler or Leader: King vs. President
Rabbanit Shira Marili Mirvis and Rabbanit Hamutal Shoval
09.07.2025 | י״ד באלול תשפ״ה
נשיא מול מלך- דף משלהן
Rabbanit Shira Marili Mirvis and Rabbanit Hamutal Shoval
09.06.2025 | י״ג באלול תשפ״ה
כיצד בני, סמ”ר איתן דישון ז”ל, זיכה אותי בלימוד דף יומי – שירה דישון
09.05.2025 | י״ב באלול תשפ״ה
Ethics in Psychology and Lifnei Iver with Khaya Eisenberg
09.05.2025 | י״ב באלול תשפ״ה
Din & Daf: A Decree that the Majority Cannot Fulfill
Dr. Elana Stein Hain
09.04.2025 | י״א באלול תשפ״ה
Avodah Zarah Daf 71-76 + Siyum – Daf Yomi: One Week at a Time
Dr. Tamara Spitz
09.03.2025 | י׳ באלול תשפ״ה
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Barbara Goldschlag
Silver Spring, MD, United States
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Jeanne Yael Klempner
Zichron Yaakov, Israel
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Rebecca Stulberg
Ottawa, Canada
I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!
Pamela Elisheva
Bakersfield, United States
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Laura Major
Yad Binyamin, Israel
Ive been learning Gmara since 5th grade and always loved it. Have always wanted to do Daf Yomi and now with Michelle Farber’s online classes it made it much easier to do! Really enjoying the experience thank you!!
Lisa Lawrence
Neve Daniel, Israel
What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.
Marian Frankston
Pennsylvania, United States
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Reena Slovin
Worcester, United States
Robin Zeiger
Tel Aviv, Israel
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Janice Block
Beit Shemesh, Israel
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
Lisa Berkelhammer
San Francisco, CA , United States
“I got my job through the NY Times” was an ad campaign when I was growing up. I can headline “I got my daily Daf shiur and Hadran through the NY Times”. I read the January 4, 2020 feature on Reb. Michelle Farber and Hadran and I have been participating ever since. Thanks NY Times & Hadran!
Deborah Aschheim
New York, United States
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Julie Mendelsohn
Zichron Yakov, Israel
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
Dena Lehrman
אפרת, Israel
My Daf journey began in August 2012 after participating in the Siyum Hashas where I was blessed as an “enabler” of others. Galvanized into my own learning I recited the Hadran on Shas in January 2020 with Rabbanit Michelle. That Siyum was a highlight in my life. Now, on round two, Daf has become my spiritual anchor to which I attribute manifold blessings.
Rina Goldberg
Englewood NJ, United States
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Sue Parker Gerson
Denver, United States
While vacationing in San Diego, Rabbi Leah Herz asked if I’d be interested in being in hevruta with her to learn Daf Yomi through Hadran. Why not? I had loved learning Gemara in college in 1971 but hadn’t returned. With the onset of covid, Daf Yomi and Rabbanit Michelle centered me each day. Thank-you for helping me grow and enter this amazing world of learning.
Meryll Page
Minneapolis, MN, United States
I graduated college in December 2019 and received a set of shas as a present from my husband. With my long time dream of learning daf yomi, I had no idea that a new cycle was beginning just one month later, in January 2020. I have been learning the daf ever since with Michelle Farber… Through grad school, my first job, my first baby, and all the other incredible journeys over the past few years!
Sigal Spitzer Flamholz
Bronx, United States
After reading the book, “ If All The Seas Were Ink “ by Ileana Kurshan I started studying Talmud. I searched and studied with several teachers until I found Michelle Farber. I have been studying with her for two years. I look forward every day to learn from her.
Janine Rubens
Virginia, United States
Years ago, I attended the local Siyum HaShas with my high school class. It was inspiring! Through that cycle and the next one, I studied masekhtot on my own and then did “daf yomi practice.” The amazing Hadran Siyum HaShas event firmed my resolve to “really do” Daf Yomi this time. It has become a family goal. We’ve supported each other through challenges, and now we’re at the Siyum of Seder Moed!
Elisheva Brauner
Jerusalem, Israel
Niddah 57
גְּמָ’ מַאי דְּרוּשׁ? ״לֹא תַסִּיג גְּבוּל רֵעֲךָ אֲשֶׁר גָּבְלוּ רִאשֹׁנִים בְּנַחֲלָתְךָ״.
GEMARA: The mishna teaches that the Samaritans do not observe burial customs for stillborn children. The Gemara asks: What verse did they interpret as a source for this practice? The Gemara replies that they interpreted the verse: “You shall not remove your fellow’s boundary marker, which was bounded by the first ones, in your inheritance that you shall inherit, in the land that the Lord your God gives you to possess it” (Deuteronomy 19:14).
כֹּל שֶׁיֵּשׁ לוֹ נַחֲלָה — יֵשׁ לוֹ גְּבוּל, כֹּל שֶׁאֵין לוֹ נַחֲלָה — אֵין לוֹ גְּבוּל.
The Gemara explains: The Sages derived from this verse that it is prohibited to sell one’s ancestral burial ground. In accordance with this interpretation of the verse, the Samaritans derived that any individual who has an inheritance, i.e., who stands to inherit land, has a boundary, i.e., a burial place, whereas any individual who does not have an inheritance in the land, e.g., a stillborn child, does not have a boundary, i.e., a burial place. The Samaritans therefore concluded that the mitzva of burial does not apply to stillborn children.
נֶאֱמָנִים לוֹמַר קָבַרְנוּ. וְהָא לֵית לְהוּ ״וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל״! אָמַר רַבִּי אֲבָהוּ: בְּכֹהֵן עוֹמֵד שָׁם.
The mishna teaches that Samaritans are deemed credible to state: We buried the stillborn children in a certain place, or to state that they did not bury the stillborn children there, and that place does not transmit ritual impurity. The Gemara objects: But the Samaritans do not accept the Sages’ interpretation of the verse: “And you shall not put a stumbling block before the blind” (Leviticus 19:14), that one may not cause another to sin. Since they are not concerned about misleading others, why is their testimony accepted? Rabbi Abbahu says: The mishna is referring to a case where a Samaritan priest is standing there, on that spot, which indicates that he genuinely maintains it is not impure with the impurity of a corpse.
וְדִילְמָא כֹּהֵן טָמֵא הוּא? דְּנָקֵיט תְּרוּמָה בִּידֵיהּ, וְדִילְמָא תְּרוּמָה טְמֵאָה הִיא? דְּקָאָכֵיל מִינַּהּ.
The Gemara objects: But perhaps he is an impure priest and therefore he does not refrain from standing in an impure place. The Gemara explains: The mishna is referring to a situation where the priest is holding teruma in his hand, which indicates he is ritually pure. The Gemara further objects: But perhaps it is impure teruma. The Gemara explains: The mishna is referring to a case where the priest is partaking of the teruma, which indicates that it is not impure, as it is prohibited to consume impure teruma.
אִי הָכִי, מַאי לְמֵימְרָא? מַהוּ דְּתֵימָא: לָא בְּקִיאִי בִּיצִירָה, קָא מַשְׁמַע לַן.
The Gemara asks: If so, i.e., if this is the circumstance, it is obvious that the Samaritan priest’s testimony can be accepted. Then what is the purpose of stating this halakha? The Gemara answers: The ruling of the mishna is necessary, lest you say that the Samaritans are not knowledgeable with regard to the stages of the formation of an embryo, and they might bury a fetus believing that it is an unformed fetus that does not transmit impurity, when it is actually a forty-day-old fetus, which is impure. Therefore, the mishna teaches us that they are sufficiently knowledgeable, and their testimony is accepted.
נֶאֱמָנִין עַל הַבְּהֵמָה וְכוּ׳. וְהָא לֵית לְהוּ ״וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל״! אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: בְּגוֹזֵז וְעוֹבֵד.
The mishna teaches that the Samaritans are deemed credible to state with regard to an animal that it previously gave birth, and its subsequent offspring does not have the sacred status of a firstborn animal. The Gemara objects: But the Samaritans do not accept the Sages’ interpretation of the verse: “And you shall not put a stumbling block before the blind,” that one may not cause another to sin. Why, then, is their testimony accepted? Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says: The mishna is referring to a case where the Samaritan is shearing and working the offspring of the animal. Since the Samaritans are meticulous with regard to Torah law, it is evident that it is not a firstborn.
אִי הָכִי, מַאי לְמֵימְרָא? מַהוּ דְּתֵימָא: לָא בְּקִיאִי בְּטִינּוּף, קָא מַשְׁמַע לַן.
The Gemara asks: If so, i.e., if this is the circumstance, what is the purpose of stating this halakha? The Gemara answers: The ruling of the mishna is necessary, lest you say that the Samaritans are not knowledgeable with regard to a murky discharge emitted from the uterus, which is indicative of a fetus and exempts subsequent births from the mitzva of the firstborn (see Bekhorot 21a). It is possible that the Samaritan mistakenly believes the animal previously emitted a murky discharge and therefore its offspring is not a firstborn. Therefore, the mishna teaches us that they are sufficiently knowledgeable, and their testimony is accepted.
נֶאֱמָנִין עַל צִיּוּן וְכוּ׳. וְאַף עַל גַּב דְּמִדְּרַבָּנַן הוּא, כֵּיוָן דִּכְתִיבָא — מִזְהָר זְהִירִי בֵּיהּ, דִּכְתִיב: ״וְרָאָה עֶצֶם אָדָם וּבָנָה אֶצְלוֹ צִיּוּן״.
The mishna further teaches that the Samaritans are deemed credible to testify with regard to the marking of graves, as the Samaritans mark their graves, and we rely on their marking as an indication that a corpse is buried there. Therefore, any place where there is no marking is considered ritually pure. The Gemara explains: Even though the marking of graves is required only by rabbinic law, and Samaritans generally do not observe rabbinic law, since it is written in the Bible, the Samaritans are meticulous with regard to it, as it is written: “And those that pass through shall pass through the land, and when one sees a human bone he shall set up a marking by it, until the buriers have buried it in the valley of Hamon-gog” (Ezekiel 39:15).
אֲבָל אֵין נֶאֱמָנִין לֹא עַל הַסְּכָכוֹת וְכוּ׳. סְכָכוֹת — דִּתְנַן: ״אֵלּוּ הֵן סְכָכוֹת — אִילָן הַמֵּיסֵךְ עַל הָאָרֶץ״. פְּרָעוֹת — דִּתְנַן: ״אֲבָנִים פְּרוּעוֹת הַיּוֹצְאוֹת מִן הַגָּדֵר״.
The mishna teaches: But with regard to the following cases in which the exact location of a grave is unknown, the Samaritans are not deemed credible to testify: They are not deemed credible to testify about overhanging boughs, nor about the protrusions that jut out of stone fences. The Gemara explains these terms: The term overhanging boughs should be understood as we learned in a mishna (Oholot 8:2): These are overhanging boughs: A tree that hangs over the ground. The term protrusions should be understood as we learned in the Tosefta (Oholot 9:4): Protruding stones that jut out of a fence.
בֵּית הַפְּרָס. אָמַר רַב יְהוּדָה אָמַר רַב שְׁמוּאֵל: מְנַפֵּחַ אָדָם בֵּית הַפְּרָס, וְהוֹלֵךְ.
§ The mishna teaches that the Samaritans are not deemed credible to testify about a beit haperas. With regard to a beit haperas, Rav Yehuda says that Rav Shmuel says: The reason the Sages deemed a beit haperas impure is due to the concern that the bones, but not the flesh of the corpse, were dispersed by the plow throughout the field. The halakha is that a bone transmits impurity by carrying or by contact, if it is at least the size of a barley grain, but it does not transmit impurity by means of a tent. Therefore, if a person is carrying ritually pure items, or if he wishes to remain ritually pure so that he may consume consecrated items, and yet he must pass through a beit haperas, he may blow on the earth of the beit haperas before each step, so that if there is a bone beneath the dust he will expose it and avoid it. And in this manner he may walk across the area while remaining ritually pure, even though he might step over a bone.
רַב יְהוּדָה בַּר אַמֵּי מִשְּׁמֵיהּ דְּרַב יְהוּדָה אָמַר: בֵּית הַפְּרָס שֶׁנִּידַּשׁ טָהוֹר. וְתָנָא: הַחוֹרֵשׁ בֵּית הַקְּבָרוֹת — הֲרֵי זֶה עוֹשֶׂה בֵּית הַפְּרָס, וְעַד כַּמָּה הוּא עוֹשֶׂה? מְלֹא מַעֲנָה, מֵאָה אַמָּה, בֵּית אַרְבַּעַת סְאִין. רַבִּי יוֹסֵי אוֹמֵר: חָמֵשׁ.
Rav Yehuda bar Ami says in the name of Rav Yehuda: A beit haperas that has been trodden underfoot by many people is pure, as it may be assumed that any bone fragments at least as large as a barley grain that were on the surface were either broken or removed. And it was taught in a baraita: In the case of one who plows a graveyard, this individual thereby renders it a beit haperas. And to what extent does he render it a beit haperas, i.e., how far does the concern apply that bones might have been dispersed? The field is rendered a beit haperas to the extent of a full furrow [ma’ana], one hundred cubits by one hundred cubits, which is the area required for sowing four se’a of seed. Rabbi Yosei says: The area rendered a beit haperas is the area required for sowing five se’a of seed.
וְלָא מְהֵימְנִי? וְהָתַנְיָא: שָׂדֶה שֶׁאָבַד בָּהּ קֶבֶר, נֶאֱמָן כּוּתִי לוֹמַר ״אֵין שָׁם קֶבֶר״.
With regard to the ruling of the mishna that the Samaritans are not deemed credible to testify about a beit haperas, the Gemara asks: And aren’t they deemed credible? But isn’t it taught in a baraita: With regard to a field in which a grave was lost, which has the status of a beit haperas, a Samaritan is deemed credible to say: There is no grave there?
לְפִי שֶׁאֵינוֹ מֵעִיד אֶלָּא עַל גּוּפוֹ שֶׁל קֶבֶר. אִילָן שֶׁהוּא מֵיסֵךְ עַל הָאָרֶץ — נֶאֱמָן לוֹמַר ״אֵין תַּחְתָּיו קֶבֶר״, לְפִי שֶׁאֵינוֹ מֵעִיד אֶלָּא עַל גּוּפוֹ שֶׁל קֶבֶר.
The baraita explains: This is due to the fact that he is not considered to be testifying about a case of uncertain impurity; rather, he is testifying about the location of the grave itself, which is a matter of Torah law, and the Samaritans are deemed credible with regard to a matter of Torah law. Likewise, in the case of a tree that is hanging over the ground, a Samaritan is deemed credible to say: There is no grave beneath it, as he is testifying only about the location of the grave itself. This indicates that the Samaritans are deemed credible with regard to overhanging boughs and protrusions.
אָמַר רַבִּי יוֹחָנָן: בִּמְהַלֵּךְ וּבָא עַל פְּנֵי כּוּלָּהּ.
Rabbi Yoḥanan says in explanation: The baraita is referring to a case where the Samaritan is walking to and fro over the entire area, and therefore if there was a grave there he would certainly have become impure. Consequently, one may rely on his statement with regard to the purity of the place. By contrast, the mishna is speaking of a case where the Samaritan did not traverse the entire area, and therefore his testimony is not accepted, as they are not meticulous with regard to cases of uncertainty.
אִי הָכִי, מַאי לְמֵימְרָא? מַהוּ דְּתֵימָא: רְצוּעָה נָפְקָא, קָא מַשְׁמַע לַן.
The Gemara asks: If so, it is obvious that his testimony is credible, and what is the purpose of stating this halakha? The Gemara answers: The ruling of the baraita is necessary, lest you say that perhaps a narrow strip of land, which is called by the same name as this field, extends into a nearby field, and the Samaritan presumes the grave is located in that strip of land. If so, even if the Samaritan traversed the entire field his testimony cannot be accepted, as he traversed the field because he considered it merely a case of uncertain impurity. The baraita therefore teaches us that if the Samaritan traverses the entire field his testimony is accepted, as this concern is not an issue.
זֶה הַכְּלָל כּוּ׳. זֶה הַכְּלָל לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי תְּחוּמִין וְיֵין נֶסֶךְ.
The mishna teaches: This is the principle governing the credibility of Samaritans: In the case of any matter of halakha that they are suspected of not fulfilling, they are not deemed credible to testify about it. The Gemara asks: What is added by the term: This is the principle? The Gemara answers: It serves to add that Samaritans are not deemed credible with regard to Shabbat boundaries, i.e., to say that a Shabbat boundary extends until a certain point, as the halakha of Shabbat boundaries applies by rabbinic law. And likewise, the Samaritans are not deemed credible with regard to the status of wine used for a libation in idol worship, as the Samaritans do not refrain from drinking wine touched by a gentile.
הֲדַרַן עֲלָךְ דַּם הַנִּדָּה.
MISHNA: A woman who sees a blood stain on her flesh adjacent to her vagina [beit haturpa], i.e., a place where blood that originated in her vagina could be found, becomes ritually impure, as there is a concern that it originated in the uterus and is menstrual blood. And if it was discovered on her flesh in an area not adjacent to her vagina she remains ritually pure, as it certainly did not originate in the uterus. If the stain was discovered on her heel or on the tip of her large toe, although it is not adjacent to her vagina she is ritually impure, as blood from the uterus could have reached there.
מַתְנִי’ הָרוֹאָה כֶּתֶם עַל בְּשָׂרָה כְּנֶגֶד בֵּית הַתּוּרְפָּה — טְמֵאָה, וְשֶׁלֹּא כְּנֶגֶד בֵּית הַתּוּרְפָּה — טְהוֹרָה. עַל עֲקֵבָהּ וְעַל רֹאשׁ גּוּדָלָהּ — טְמֵאָה.
In a case where the stain was discovered on her leg or on her feet, if it was on the inner side she is ritually impure, as blood from the uterus could have reached there. If it was on the outer side she is ritually pure, and if it was on the sides, either from here, i.e., on the front of her leg or foot, or from there, i.e., on the back of her leg or foot, she is also ritually pure, as blood from the uterus could not have reached there.
עַל שׁוֹקָהּ וְעַל פַּרְסוֹתֶיהָ — מִבִּפְנִים טְמֵאָה, מִבַּחוּץ טְהוֹרָה, וְעַל הַצְּדָדִין מִכָּאן וּמִכָּאן טְהוֹרָה.
In a case where the woman saw a blood stain on her robe, if it was from the belt and below she is ritually impure, as blood from the uterus could have reached there; if it was from the belt and above she is ritually pure. In a case where she saw the stain on the end of the sleeve of the robe, if the sleeve can reach adjacent to her vagina she is ritually impure; and if not, i.e., if the stain is in a place on the sleeve that does not reach adjacent to the vagina, she is ritually pure.
רָאֲתָה עַל חֲלוּקָהּ מִן הֶחָגוּר וּלְמַטָּה — טְמֵאָה, מִן הֶחָגוּר וּלְמַעְלָה — טְהוֹרָה. רָאֲתָה עַל בֵּית יָד שֶׁל חָלוּק, אִם מַגִּיעַ כְּנֶגֶד בֵּית הַתּוּרְפָּה — טְמֵאָה, וְאִם לָאו — טְהוֹרָה.
If it was a robe which she would remove and with which she would cover herself at night, wherever on the robe that the stain is found, the stain renders her ritually impure, due to the fact that the robe moves while the woman is asleep and therefore the blood could have originated in the uterus. And likewise with regard to a kerchief [bapoleyos], no matter where the blood is found on the kerchief, the woman is impure.
הָיְתָה פּוֹשַׁטְתּוֹ וּמִתְכַּסָּה בּוֹ בַּלַּיְלָה, כָּל מָקוֹם שֶׁנִּמְצָא בּוֹ כֶּתֶם — טְמֵאָה, מִפְּנֵי שֶׁהוּא חוֹזֵר, וְכֵן בַּפּוּלְיוֹס.
GEMARA: With regard to the cases discussed in the mishna concerning a blood stain found on a woman, Shmuel says: If a woman examined the ground beneath her to see if it was clean from blood and other substances, and she found nothing, and subsequently she sat upon it and then found blood on it, although it might be assumed that this blood came from her, she is ritually pure. The reason is as it is stated: “And her issue in her flesh shall be blood, she shall be in her menstrual state seven days” (Leviticus 15:19). This verse teaches that a woman does not become impure unless she senses, i.e., experiences some type of sensation, in her flesh that she emitted blood from her uterus. Since this woman did not sense an emission of blood, she is pure.
גְּמָ’ אָמַר שְׁמוּאֵל: בָּדְקָה קַרְקַע עוֹלָם, וְיָשְׁבָה עָלֶיהָ, וּמָצְאָה דָּם עָלֶיהָ — טְהוֹרָה, שֶׁנֶּאֱמַר ״בִּבְשָׂרָהּ״ — עַד שֶׁתַּרְגִּישׁ בִּבְשָׂרָהּ.
The Gemara asks: How can Shmuel interpret the verse in this manner? After all, he requires this term: “In her flesh,” to teach a different halakha, that a woman becomes impure by finding blood inside her body just as by seeing blood outside her body, i.e., provided that the blood is uterine blood, even if it is currently situated inside her vaginal canal, she is impure. The Gemara answers: If so, if it serves to teach only that blood inside is like blood outside, let the verse say: In the flesh. What is the reason that the verse states: “In her flesh”? Conclude from this term that a woman does not become impure unless she senses in her flesh.
הַאי ״בִּבְשָׂרָהּ״ מִיבְּעֵי לֵיהּ, שֶׁמְּטַמְּאָה בִּפְנִים כְּבַחוּץ! אִם כֵּן, לֵימָא קְרָא ״בְּבָשָׂר״, מַאי ״בִּבְשָׂרָהּ״? שְׁמַע מִינַּהּ: עַד שֶׁתַּרְגִּישׁ בִּבְשָׂרָהּ.
The Gemara asks: And still, Shmuel requires the term “in her flesh” to teach that she is impure only if the blood touches her flesh, and not through blood found in a gestational sac, nor through blood found in an amorphous piece of tissue that she emitted. The Gemara answers: Conclude two conclusions from this verse, as the plain meaning of the term teaches all these halakhot.
וְאַכַּתִּי מִיבְּעֵי לֵיהּ ״בִּבְשָׂרָהּ״, וְלֹא בְּשָׁפִיר וְלֹא בַּחֲתִיכָה! תַּרְתֵּי שְׁמַע מִינַּהּ.
With regard to the opinion of Shmuel, the Gemara suggests: Come and hear a mishna at the beginning of the next chapter (59b): In the case of a woman who is urinating and sees blood intermingled with the urine, Rabbi Meir says: If she urinates while she is standing she is ritually impure, as the blood could have originated in the uterus. And if she is sitting she is ritually pure, as it is clear that the blood is from a wound.
תָּא שְׁמַע: הָאִשָּׁה שֶׁהִיא עוֹשָׂה צְרָכֶיהָ, וְרָאֲתָה דָּם. רַבִּי מֵאִיר אוֹמֵר: אִם עוֹמֶדֶת — טְמֵאָה, וְאִם יוֹשֶׁבֶת — טְהוֹרָה.
The Gemara analyzes this mishna: What are the circumstances? If she sensed while urinating, then in the case where she is sitting, why is she ritually pure, according to Shmuel? Rather, is it not referring to a case where she did not sense while urinating? And yet the mishna teaches that if she urinates while she is standing she is ritually impure. This indicates that her status does not depend on her sensing, which contradicts the statement of Shmuel.
הֵיכִי דָּמֵי? אִי דְּאַרְגִּשָׁה — יוֹשֶׁבֶת אַמַּאי טְהוֹרָה? אֶלָּא לָאו דְּלָא אַרְגִּשָׁה, וְקָתָנֵי: עוֹמֶדֶת טְמֵאָה!
The Gemara answers: This affords no proof, as the mishna is actually referring to a case where she sensed while urinating, and yet since this feeling accompanied urination, one might say it was the sensation of urine. Consequently, if she urinated while standing, the urine would return to her uterus and bring blood with it. But if she urinated while sitting the urine cannot return to the uterus and therefore she is pure, as the sensation is attributed to her urine.
לְעוֹלָם דְּאַרְגִּשָׁה, וְאֵימוֹר ״הַרְגָּשַׁת מֵי רַגְלַיִם הֲוַאי״. עוֹמֶדֶת — הֲדוּר מֵי רַגְלַיִם לְמָקוֹר (וְאַיְיתִי) [וְאַיְיתוֹ] דָּם, וְיוֹשֶׁבֶת — טְהוֹרָה.
The Gemara further suggests: Come and hear the mishna below (58b): With regard to an examination cloth that was placed beneath the pillow and blood was later found on the cloth, and it is unclear whether it is the blood of an examination or the blood of a louse that was crushed beneath it, if the stain is round it is ritually pure. There is no concern that this blood might have come from her examination, as a woman examines through an act of wiping and a stain produced in this manner would not be round. And if the stain is elongated it is ritually impure, as this shape can be formed by an examination.
תָּא שְׁמַע: עֵד שֶׁהָיָה נָתוּן תַּחַת הַכַּר, וְנִמְצָא עָלָיו דָּם — אִם עָגוֹל טָהוֹר, וְאִם מָשׁוּךְ טָמֵא.
The Gemara analyzes the mishna: What are the circumstances? If she sensed, then in the case where the stain is round why is it pure? Rather, is it not referring to a case where she did not sense? And yet the mishna teaches that an elongated stain is impure. This contradicts the opinion of Shmuel that a woman is rendered impure only if she sensed.
הֵיכִי דָּמֵי? אִי דְּאַרְגִּישָׁה — עָגוֹל אַמַּאי טָהוֹר? אֶלָּא לָאו דְּלָא אַרְגִּישָׁה, וְקָתָנֵי: מָשׁוּךְ טָמֵא.
The Gemara answers: No, the mishna is actually referring to a case where she sensed, but since she also performed an examination one might say this was the sensation of the examination cloth. Consequently, if the stain was elongated, as appropriate for a stain produced by an examination, the blood certainly came from her body, whereas if the stain was round it is pure, as this is not the usual appearance of a stain from an examination.
לָא, לְעוֹלָם דְּאַרְגִּישָׁה, וְאֵימוֹר ״הַרְגָּשַׁת עֵד הֲוַאי״, מָשׁוּךְ — וַדַּאי מִגּוּפַהּ אֲתָא, עָגוֹל — טָהוֹר.
The Gemara suggests: Come and hear another mishna (14a): If blood was found on his, i.e., the husband’s, examination cloth following intercourse, the woman and her husband are both ritually impure for seven days, in accordance with the halakha of a menstruating woman and one who engages in intercourse with her, and they are each liable to bring a sin offering for unwittingly performing an action punishable with excision from the World-to-Come [karet]. If blood was found on her cloth immediately after intercourse, the woman and her husband are likewise ritually impure for seven days and are each liable to bring a sin offering. If blood was found on her swatch after time passed, they are both ritually impure due to uncertainty, as it is possible that the blood appeared only after intercourse, and they are exempt from bringing the sin offering.
תָּא שְׁמַע: נִמְצָא עַל שֶׁלּוֹ — טְמֵאִין, וְחַיָּיבִין בְּקׇרְבָּן. נִמְצָא עַל שֶׁלָּהּ אֹתְיוֹם — טְמֵאִין, וְחַיָּיבִין בְּקׇרְבָּן. נִמְצָא עַל שֶׁלָּהּ לְאַחַר זְמַן — טְמֵאִים מִסָּפֵק, וּפְטוּרִין מִן הַקׇּרְבָּן.
The Gemara analyzes this mishna: What are the circumstances? If it is referring to a situation where she sensed, then in the case where blood was found on her cloth after time passed, why are they exempt from bringing the sin offering? Rather, is it not referring to a case where she did not sense? And yet the mishna teaches that if blood was found on her cloth immediately after intercourse, they are ritually impure for seven days and are each liable to bring a sin offering. Once again, this contradicts the opinion of Shmuel. The Gemara answers: No, the mishna is actually referring to a case where she sensed, but since she was engaging in intercourse at the time, one might say this was the sensation of the male organ.
הֵיכִי דָּמֵי? אִי דְּאַרְגִּישָׁה, לְאַחַר זְמַן אַמַּאי פְּטוּרִין מִן הַקׇּרְבָּן? אֶלָּא לָאו דְּלָא אַרְגִּישָׁה, וְקָתָנֵי נִמְצָא עַל שֶׁלָּהּ אֹתְיוֹם טְמֵאִין וְחַיָּיבִין בְּקׇרְבָּן! לָא, לְעוֹלָם דְּאַרְגִּישָׁה, וְאֵימָא הַרְגָּשַׁת שַׁמָּשׁ הֲוָה.
The Gemara suggests: Come and hear from a baraita: You are found to say that there are three uncertainties involving cases where blood is found on a woman or her garments. If a stain is discovered on her flesh and there is uncertainty whether it is impure or pure, the halakha is that it is impure. If it is found on her robe and there is uncertainty whether it is impure or pure, the halakha is that it is pure. And in the case of a woman whose status as a menstruating woman is uncertain, with regard to her touching items and with regard to her moving items, one should follow the majority.
תָּא שְׁמַע: נִמְצֵאתָ אַתָּה אוֹמֵר שְׁלֹשָׁה סְפֵקוֹת בָּאִשָּׁה — עַל בְּשָׂרָה, סָפֵק טָמֵא סָפֵק טָהוֹר — טָמֵא. עַל חֲלוּקָהּ, סָפֵק טָמֵא סָפֵק טָהוֹר — טָהוֹר. וּבְמַגָּעוֹת וּבְהֶיסֵּטוֹת, הַלֵּךְ אַחַר הָרוֹב.
The Gemara analyzes the baraita: What is the meaning of the phrase: Follow the majority, with regard to this woman of uncertain status? Does this not mean that if for the majority of her days she is in a state of ritual impurity, as she emits impure blood on many days, then she is considered impure even when her status is uncertain? And since this baraita does not differentiate between cases where she did and did not sense, the ruling that one follows the majority, and that she is impure, evidently applies even though she did not sense, which contradicts the opinion of Shmuel.
מַאי ״הַלֵּךְ אַחַר הָרוֹב״? לָאו אִם רוֹב יָמֶיהָ טְמֵאִין — טְמֵאָה, וְאַף עַל גַּב דְּלָא אַרְגִשָׁה.
The Gemara answers: No proof may be brought from here, as this is what the baraita means: If on the majority of her days this woman sees blood accompanied by a sensation, she is impure, despite the fact that she is uncertain whether she had a sensation, as one can say she sensed on this occasion as well, but it was not on her mind, i.e., she did not pay attention to it at the time.
לָא, אִם רוֹב יָמֶיהָ בְּהַרְגָּשָׁה חָזְיָא — טְמֵאָה, דְּאֵימוֹר אַרְגִשָׁה וְלָאו אַדַּעְתַּהּ.
Before returning to the opinion of Shmuel, the Gemara analyzes the other clauses of this baraita. The Master said above: If a stain is discovered on her flesh and there is uncertainty whether it is impure or pure, it is impure; if it is found on her robe and there is uncertainty whether it is impure or pure, it is pure. The juxtaposition of these two cases indicates that the blood is found in the same area in both instances.
אָמַר מָר: עַל בְּשָׂרָה סָפֵק טָמֵא סָפֵק טָהוֹר — טָמֵא, עַל חֲלוּקָהּ סָפֵק טָמֵא סָפֵק טָהוֹר — טָהוֹר.
The Gemara asks: What are the circumstances? If the blood was discovered from the belt and below, then when it was found on her robe why is she pure? But didn’t we learn in the mishna: In a case where the woman saw a blood stain on her robe, if it was from the belt and below she is ritually impure? And if the blood was from the belt and above, then if it was discovered on her flesh why is she impure? But didn’t we learn in the mishna that if she saw blood on her flesh in an area not adjacent to her vagina she remains ritually pure?
הֵיכִי דָמֵי? אִי מֵחֲגוֹר וּלְמַטָּה, עַל חֲלוּקָהּ אַמַּאי טָהוֹר? וְהָא תְנַן: מִן הֶחָגוּר וּלְמַטָּה טָמֵא! וְאִי מֵחֲגוֹר וּלְמַעְלָה, עַל בְּשָׂרָהּ אַמַּאי טָמֵא? וְהָתְנַן: רָאֲתָה דָּם עַל בְּשָׂרָה שֶׁלֹּא כְּנֶגֶד בֵּית הַתּוּרְפָּה טְהוֹרָה!
The Gemara answers: If you wish, say that the blood was discovered from the belt and below, and if you wish, say instead that it was found from the belt and above. The Gemara elaborates: If you wish, say that the blood was found from the belt and below, as the baraita is referring to a situation where the blood can be attributed to an external factor, e.g., a case where she passed through a marketplace of butchers [tabbaḥim]. Consequently, if the blood is found on her flesh it is assumed that it came from her body, as, if it came from the outside world, it should have been found on her robe as well. If it is discovered on her robe it is assumed that it came from the outside world, as, if it came from her body, it should have been found on her flesh as well.
אִיבָּעֵית אֵימָא מֵחֲגוֹר וּלְמַטָּה, וְאִיבָּעֵית אֵימָא מֵחֲגוֹר וּלְמַעְלָה. אִי בָּעֵית אֵימָא מֵחֲגוֹר וּלְמַטָּה, כְּגוֹן שֶׁעָבְרָה בְּשׁוּק שֶׁל טַבָּחִים. עַל בְּשָׂרָה — מִגּוּפַהּ אֲתָאי, דְּאִי מֵעָלְמָא אֲתָאי — עַל חֲלוּקָהּ מִיבְּעֵי לֵיהּ אִשְׁתְּכוֹחֵי. עַל חֲלוּקָהּ — מֵעָלְמָא אֲתָא, דְּאִי מִגּוּפַהּ אֲתָא — עַל בְּשָׂרָה מִיבְּעֵי לֵיהּ אִשְׁתְּכוֹחֵי.
And if you wish, say instead that the blood was found from the belt and above, and the baraita is referring to a situation where it is possible the blood came from her body, e.g., a case where she jumped backward. Therefore, if the blood is found on her flesh it certainly came from her body, as, if it came from the outside world, it should have been found on her robe as well. And if it is discovered on her robe the assumption is that it came from the outside world, as, if it came from her body, it should have been found on her flesh as well.
וְאִיבָּעֵית אֵימָא, מֵחֲגוֹר וּלְמַעְלָה, כְּגוֹן דְּאִזְדְּקַרָה עַל בְּשָׂרָהּ — וַדַּאי מִגּוּפַהּ אֲתָאי, דְּאִי מֵעָלְמָא אֲתָאי — עַל חֲלוּקָהּ אִיבְּעִי לֵיהּ אִשְׁתְּכוֹחֵי. עַל חֲלוּקָהּ — מֵעָלְמָא אֲתָאי, דְּאִי מִגּוּפַהּ אֲתָאי — עַל בְּשָׂרָה אִיבְּעִי לֵיהּ אִשְׁתְּכוֹחֵי.
The Gemara raises an objection from the baraita to the opinion of Shmuel: In any event, the baraita teaches that if a stain is discovered on her flesh and there is uncertainty whether it is impure or pure, it is impure, and this is the halakha even though she did not sense, which contradicts the opinion of Shmuel. And furthermore, we learned in the mishna that a woman who sees a blood stain on her flesh adjacent to her vagina becomes ritually impure, and this is apparently the halakha even though she did not sense. Rav Yirmeya of Difti says: The ruling of Shmuel that a woman must sense in order to be rendered impure applies only by Torah law. But Shmuel concedes that in all the cases cited above, where it is indicated that a woman is impure despite the fact that she did not sense, she is impure
קָתָנֵי מִיהַת: עַל בְּשָׂרָהּ סָפֵק טָמֵא סָפֵק טָהוֹר טָמֵא, וְאַף עַל גַּב דְּלֹא הִרְגִּישָׁה. וְעוֹד תְּנַן: הָרוֹאָה כֶּתֶם עַל בְּשָׂרָה כְּנֶגֶד בֵּית הַתּוּרְפָּה טְמֵאָה, וְאַף עַל גַּב דְּלֹא הִרְגִּישָׁה. אָמַר רַב יִרְמְיָה מִדִּפְתִּי: מוֹדֶה שְׁמוּאֵל שֶׁהִיא טְמֵאָה
Follow
