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Today's Daf Yomi

December 25, 2019 | 讻状讝 讘讻住诇讜 转砖状驻

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

Niddah 63

The gemara continues to discuss what is the saliva mentioned in the mishna, what is urine that fermented? Does it matter what type of urine (whose, how it was left, etc.)? The mishna talks about the laws of a woman that has physical symptoms that are indicators that her period is coming. Is there a difference between establishing a cycle based on that rather than based on days? Can one establish that she regularly sees for a particular hour? If so, does she need to separate from her husband for only the specific time she regularly sees or for the whole 12 hour period? Rabbi Yehuda and Rabbi Yosi disagree regarding this issue. Does one need to separate the 12 hour period before she is expecting to get her period? A woman who has a regular cycle, how many time are needed to not see blood at that time in order to uproot that regular cycle?


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转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

讗诐 讛拽驻讬讚 注诇讬讜 讗讬谉 讗讬 诇讗 诇讗

if he is particular that he does not want the liquid there, then yes, it renders the garment impure, but if not, then the liquid does not render the garment impure.

讗讬讝讛讜 专讜拽 转驻诇 转谞讗 讻诇 砖诇讗 讟注诐 讻诇讜诐 诪讘注专讘 住讘专 专讘 驻驻讗 拽诪讬讛 讚专讘讗 诇诪讬诪专 讻诪讗谉 讚讗诪专 诇讗 讟注诐 诪讬讚讬 讘讗讜专转讗 讗诪专 诇讬讛 专讘讗 诪讬 拽转谞讬 讘注专讘 诪讘注专讘 拽转谞讬 诇讗驻讜拽讬 讛讬讻讗 讚拽讚讬诐 讜讗讻讬诇

搂 The mishna teaches: What is tasteless saliva? A tanna taught in a baraita: What is the definition of tasteless saliva? Any saliva where the person had not tasted anything since the evening. Rav Pappa, who was sitting before Rava, thought to say: This is in accordance with the opinion of the one who said that he did not eat anything all night long. Rava said to him: Is it taught: One who had not tasted anything in the evening, which would indicate that it is referring only to one who did not eat since nightfall? No, the baraita teaches: Where the person had not tasted anything since the evening, which means even if he ate after nightfall, but did not eat for the rest of the night. This serves to exclude a case where he arose early in the morning and ate, as in such a case it is no longer tasteless saliva.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讗讬讝讛讜 专讜拽 转驻诇 讻诇 砖注讘专 注诇讬讜 讞爪讜转 诇讬诇讛 讜讘砖讬谞讛 诇诪讬诪专讗 讚讘砖讬谞讛 转诇讬讗 诪讬诇转讗 讜讛转谞谉 讬砖谉 讻诇 讛讬讜诐 讗讬谉 讝讛 专讜拽 转驻诇 谞讬注讜专 讻诇 讛诇讬诇讛 讛专讬 讝讛 专讜拽 转驻诇 讛转诐 讘诪转谞诪谞诐

Rabba bar bar 岣na says that Rabbi Yo岣nan says: What is tasteless saliva? Any saliva where the person did not eat any food and he passed the middle of the night and he was in a state of sleep. The Gemara asks: Is that to say that the matter depends on whether or not he had sleep? But didn鈥檛 we learn in a baraita: Even if he slept the entire day, that is not tasteless saliva; but if he was awake the entire night, that is tasteless saliva? This indicates that sleep is not a critical factor in producing tasteless saliva. The Gemara resolves this apparent contradiction by explaining that there, in the latter clause of the baraita, it is referring to a case where he was awake all night and did not sleep properly, but was dozing off and on.

讛讬讻讬 讚诪讬 诪转谞诪谞诐 讗诪专 专讘 讗砖讬 谞讬诐 讜诇讗 谞讬诐 转讬专 讜诇讗 转讬专 讚拽专讜 诇讬讛 讜注谞讬 讜诇讗 讬讚注 诇讗讛讚讜专讬 住讘专讗 讜讻讬 诪讚讻专讜 诇讬讛 诪讚讻专

The Gemara asks: What are the circumstances of dozing? Rav Ashi said: It is referring to a situation in which one is asleep and yet not fully asleep, and awake and yet not fully awake. If someone calls him he answers, and he is in a mental state in which he does not know how to provide an answer that requires logical reasoning, but when people remind him about something when he is in that state that has happened previously he remembers it.

转谞讗 讛砖讻讬诐 讜砖谞讛 驻专拽讜 讗讬谉 讝讛 专讜拽 转驻诇 讜注讚 讻诪讛 讗诪专 专讘 讬讛讜讚讛 讘专 砖讬诇讗 讗诪专 专讘 讗砖讬 讗诪专 专讘讬 讗诇注讝专 讻诇 砖讬爪讗 专讜讘 讚讘讜专讜 砖诇 砖诇砖 砖注讜转

A tanna taught in a baraita: If one rose early in the morning and learned aloud his chapter of the Torah, that saliva in his mouth is not tasteless saliva, as speech weakens the strength of the saliva. And how much learning and talk removes the strength of the saliva? Rav Yehuda bar Sheila says that Rav Ashi says that Rabbi Elazar says: Any case where he uttered most of his normal amount of speech that he usually says in three hours.

诪讬 讙专讬住讬谉 诇注讬住转 讙专讬住讬谉 砖诇 驻讜诇 讜讻讜壮 诇讬诪讗 诪住讬讬注 诇讬讛 诇专讬砖 诇拽讬砖 讚讗诪专 专讬砖 诇拽讬砖 专讜拽 转驻诇 爪专讬讱 砖讬讛讗 注诐 讻诇 讗讞讚 讜讗讞讚 讚诇诪讗 讛讘诇讗 讚驻讜诪讗 诪注诇讬

搂 The mishna teaches: Liquid from split beans is created through the chewing of split beans that divided naturally, not by human hand, which are then applied to the stain. The Gemara suggests: Let us say that this ruling supports the opinion of Reish Lakish, as Reish Lakish said: Tasteless saliva must be mixed with each and every one of the other six substances in order to remove the blood stain. The Gemara answers that this is no proof, as perhaps it is not due to the saliva, but rather the heat of his mouth is what helps the split beans remove the stain.

诪转谞讬转讬谉 讚诇讗 讻专讘讬 讬讛讜讚讛 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 诪讬 讙专讬住讬谉 专讜转讞 讜注讜讘专 砖讬转谉 诇转讜讻讜 诪诇讞

The Gemara notes that the mishna is not in accordance with the opinion of Rabbi Yehuda. As it is taught in a baraita that Rabbi Yehuda says: The liquid from split beans is effective in removing blood stains only when it is boiling, and before [over] one puts salt into the pot.

诪讗讬 诪砖诪注 讚讛讗讬 注讜讘专 诇讬砖谞讗 讚讗拽讚讜诪讬 讛讜讗 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讚讗诪专 拽专讗 讜讬专抓 讗讞讬诪注抓 讚专讱 讛讻讻专 讜讬注讘专 讗转 讛讻讜砖讬 讗讘讬讬 讗诪专 诪讛讻讗 讜讛讜讗 注讘专 诇驻谞讬讛诐 讜讗讬讘注讬转 讗讬诪讗 诪讛讻讗 讜讬注讘专 诪诇讻诐 诇驻谞讬讛诐 讜讛壮 讘专讗砖诐

The Gemara asks: From where may it be inferred that the word over is a formulation of priority? Rav Na岣an bar Yitz岣k said that the verse states: 鈥淎nd Ahimaaz ran by the way of the plain, and overran [vayya鈥檃vor] the Cushite鈥 (II聽Samuel 18:23), i.e., Ahimaaz overtook the Cushite. Abaye said: It is derived from here: 鈥淎nd he passed [avar] before them鈥 (Genesis 33:3). And if you wish, say instead that the proof is from here: 鈥淎nd their king passed [vayya鈥檃vor] before them and the Lord at their head鈥 (Micah 2:13).

诪讬 专讙诇讬诐 砖讛讞诪讬爪讜 转谞讗 讻诪讛 讞讬诪讜爪谉 砖诇砖讛 讬诪讬诐

搂 The mishna teaches: The urine that is an effective detergent is specifically urine that fermented. A tanna taught in a baraita: For how long must it be fermented? For three days.

讗诪专 专讘讬 讬讜讞谞谉 讻诇 砖讬注讜专讬 讞讻诪讬诐 讘讻转诪讬诐 爪专讬讱 砖讬注讜专 诇砖讬注讜专谉 讚讬诇讚 讗讜 讚讝拽谉 讚讗讬砖 讗讜 讚讗砖讛 诪讻讜住讬诐 讗讜 诪讙讜诇讬诐 讘讬诪讜转 讛讞诪讛 讗讜 讘讬诪讜转 讛讙砖诪讬诐

On the topic of the urine used to remove a blood stain, Rabbi Yo岣nan says: All the measures of the Sages with regard to blood stains require a measure for their measure. There are many types of urine, each of which has different properties, and it is unclear which is to be used. Is it urine of a young person or of an old person? Is it urine of a man or of a woman? Is it urine that has been kept covered or uncovered? Is it urine from the summer or from the rainy season?

讜爪专讬讱 诇讻住讻住 砖诇砖 驻注诪讬诐 讘注讬 专讘讬 讬专诪讬讛 讗诪讟讜讬讬 讜讗转讜讬讬 讞讚 讗讜 讚诇诪讗 讗诪讟讜讬讬 讜讗转讜讬讬 转专转讬 诪讗讬 转讬拽讜

搂 The mishna teaches: And one must rub each and every one of the substances three times. Rabbi Yirmeya raises a dilemma with regard to this rubbing: Is the going and coming of the hand over the surface of the rubbed item considered one rubbing, or perhaps the going and coming are considered two actions and two distinct rubbings? What is the correct count? The Gemara states: The dilemma shall stand unresolved.

讛注讘讬专谉 砖诇讗 讻住讚专谉 转谞讜 专讘谞谉 讛拽讚讬诐 砖谞讬讬诐 诇专讗砖讜谞讬诐 转谞讬 讞讚讗 砖谞讬讬诐 注诇讜 诇讜 专讗砖讜谞讬诐 诇讗 注诇讜 诇讜 讜转谞讬讗 讗讬讚讱 专讗砖讜谞讬诐 注诇讜 诇讜 砖谞讬讬诐 诇讗 注诇讜 诇讜

搂 The mishna further teaches: If one applied them in a manner that is not in their prescribed order, or if one applied all seven substances simultaneously, he has done nothing. The Sages taught two baraitot with regard to this matter. If one applied the substances from the second half of the list, i.e., natron, borit, Cimolian earth, and potash, before the substances from the first half of the list, i.e., tasteless saliva, liquid from split beans, and urine, it is taught in one baraita: The second set count for him, but the first do not count for him. And it is taught in another baraita: The first count for him, but the second do not count for him.

讗诪专 讗讘讬讬 讗讬讚讬 讜讗讬讚讬 砖谞讬讬诐 注诇讜 诇讜 讜诇讗 专讗砖讜谞讬诐 讜诪讗讬 专讗砖讜谞讬诐 专讗砖讜谞讬诐 诇讻住讚专谉 讜砖谞讬讬诐 诇讛注讘专转谉

Abaye said that there is no dispute between these two baraitot: Both this baraita and that baraita agree that the substances that he applied second count for him, and not the substances that he applied first. And what does the second baraita mean when it uses the term: First? It means the first according to the order of the mishna, which were the second in their application.

诪转谞讬壮 讻诇 讗砖讛 砖讬砖 诇讛 讜住转 讚讬讛 砖注转讛 讜讗诇讜 讛谉 讛讜住转讜转 诪驻讛拽转 讜诪注讟砖转 讜讞讜砖砖转 讘驻讬 讻专讬住讛 讜讘砖驻讜诇讬 诪注讬讛 讜砖讜驻注转 讜讻诪讬谉 爪诪专诪讜专讜转 讗讜讞讝讬谉 讗讜转讛 讜讻谉 讻讬讜爪讗 讘讛谉 讜讻诇 砖拽讘注讛 诇讛 砖诇砖讛 驻注诪讬诐 讛专讬 讝讛 讜住转

MISHNA: For any woman who has a fixed menstrual cycle that is not time dependent, but is dependent on a physical sensation, her time is sufficient, i.e., she does not transmit ritual impurity retroactively, for twenty-four hours or until the last time she examined herself (see 2a). And these are the fixed menstrual cycles based on sensation: When a woman menstruates after she yawns [mefaheket], or after she sneezes, or after she senses pain near her stomach or in her lower abdomen, or after she secretes a discharge, or after a type of feverish shuddering [tzemarmorot] overtakes her. And likewise the same applies with regard to any sensation of the like. And in the case of any woman who establishes a pattern for herself by experiencing such a sensation three times before the onset of menstruation, that is a fixed menstrual cycle.

讙诪壮 转谞讬谞讗 讞讚讗 讝讬诪谞讗 讻诇 讗砖讛 砖讬砖 诇讛 讜住转 讚讬讛 砖注转讛 讛转诐 讘讜住转讜转 讚讬讜诪讬 讛讻讗 讘讜住转讜转 讚讙讜驻讗

GEMARA: The mishna teaches that for any woman who has a fixed menstrual cycle, her time is sufficient. The Gemara objects: We already learned that her time is sufficient on another occasion (2a): For any woman who has a fixed menstrual cycle, and she examined herself at that time and discovered blood, her time is sufficient, and it is only from that moment that she transmits ritual impurity. The Gemara answers: There, it is referring to a fixed menstrual cycle of a certain number of days; here, it is referring to a fixed menstrual cycle based on a physical sensation.

讻讚拽转谞讬 讗诇讜 讛谉 讜住转讜转 讛讬转讛 诪驻讛拽转 诪注讟砖转 讜讞讜砖砖转 讘驻讬 讻专讬住讛 讜讘砖驻讜诇讬 诪注讬讛 讜砖讜驻注转

As it teaches in the continuation of the mishna: These are the fixed menstrual cycles based on sensation: When a woman menstruates after she yawns, or after she sneezes, or after she senses pain near her stomach or in her lower abdomen, or after she secretes a discharge. All of these are physical sensations.

砖讜驻注转 讛讗 砖驻注讛 讜讗讝诇讗 讗诪专 注讜诇讗 讘专讬讛 讚专讘 注诇讗讬

The mishna includes the case where she secretes a discharge as one of the physical sensations. The Gemara understands this as referring to a continuous discharge of blood, and therefore asks: But during menstruation she is continuously discharging blood; how can this be a signal of the onset of menstruation? Ulla, son of Rav Ilai, said:

讘砖讜驻注转 讚诐 讟诪讗 诪转讜讱 讚诐 讟讛讜专

The mishna is referring to a case where she discharges ritually impure blood in the midst of discharging ritually pure blood. For example, if she normally first discharges blood that is not red, and it therefore does not render her impure, and then she experiences a discharge of red blood.

讜讻诪讬谉 爪诪专诪讜专讜转 讜讻讜壮 讜讻谉 讻讬讜爪讗 讘讛谉 诇讗转讜讬讬 诪讗讬 讗诪专 专讘讛 讘专 注讜诇讗 诇讗转讜讬讬 讗砖讛 砖专讗砖讛 讻讘讚 注诇讬讛 讜讗讘专讬讛 讻讘讚讬诐 注诇讬讛 讜专讜转转转 讜讙讜住讛

The mishna teaches: Or a type of feverish shuddering overtakes her, and likewise the same applies with regard to any sensation of the like. The Gemara asks: What is added by this last phrase? Rabba bar Ulla said: It serves to include a woman whose head is heavy upon her or her limbs are heavy upon her, or she trembles or belches constantly.

讗诪专 专讘 讛讜谞讗 讘专 讞讬讬讗 讗诪专 砖诪讜讗诇 讛专讬 讗诪专讜 诇讬诪讬诐 砖谞讬诐 诇讜住转讜转 讗讞转 诇诪讛 砖诇讗 诪谞讜 讞讻诪讬诐 砖诇砖讛

Rav Huna bar 岣yya says that Shmuel says: The Sages said, with regard to establishing a set period of days, that two days are sufficient, i.e., if a woman experiences bleeding twice on the same date of the month or after the same interval, she has a fixed menstrual cycle. By contrast, with regard to a fixed menstrual cycle based on a physical sensation, it is sufficient if she experiences bleeding even once. But for those sensations which the Sages did not include in the mishna, she has a fixed cycle only if she experiences bleeding three times accompanied by one of those symptoms.

诇诪讛 砖诇讗 诪谞讜 讞讻诪讬诐 诇讗转讜讬讬 诪讗讬 讗诪专 专讘 讬讜住祝 诇讗转讜讬讬 专讗砖讛 讻讘讚 注诇讬讛 讜讗讘专讬讛 讻讘讚讬谉 注诇讬讛 讜专讜转转转 讜讙讜住讛 讗诪专 诇讬讛 讗讘讬讬 诪讗讬 拽讗 诪砖诪注 诇谉 诪转谞讬转讬谉 讛讬讗 讚讛讗 驻专砖讛 专讘讛 讘专 注讜诇讗 讗诇讗 讗诪专 讗讘讬讬 诇讗转讜讬讬 讗讻诇讛 砖讜诐 讜专讗转讛 讜讗讻诇讛 讘爪诇讬诐 讜专讗转讛 讻住住讛 驻诇驻诇讬诐 讜专讗转讛

The Gemara asks: When Shmuel said: For those which the Sages did not include, what did he intend to add? Rav Yosef says: This serves to add the case mentioned above, i.e., her head is heavy upon her, or her limbs are heavy upon her, or she trembles or belches constantly. Abaye said to Rav Yosef: What is that addition teaching us? In effect, it is already taught in the mishna, as Rabba bar Ulla explained above that the additional phrase: The same applies with regard to any sensation of the like, serves to include those sensations. Rather, Abaye said: Shmuel鈥檚 phrase serves to add a case where she ate garlic and saw menstrual blood, or ate onions and saw menstrual blood, or chewed pepper and saw menstrual blood, i.e., these triggers can give rise to a fixed cycle, but only after three occurrences.

讗诪专 专讘 讬讜住祝 诇讗 砖诪讬注 诇讬 讛讗 砖诪注转讗

Rav Yosef said: I did not hear this tradition concerning the opinion of Shmuel, that with regard to days a cycle is fixed if she experiences bleeding twice, whereas for physical sensations a cycle is fixed after one occurrence. Rav Yosef had fallen ill and forgotten his studies and was therefore unable to remember that such a ruling had been issued.

讗诪专 诇讬讛 讗讘讬讬 讗转 讗诪专讬转讛 谞讬讛诇谉 讜讗讛讗 讗诪专讬转讛 谞讬讛诇谉 讛讬转讛 诇诪讜讚讛 诇讛讬讜转 专讜讗讛 讬讜诐 讞诪砖讛 注砖专 讜砖讬谞转讛 诇讬讜诐 注砖专讬诐 讝讛 讜讝讛 讗住讜专讬谉 砖诇砖 驻注诪讬诐 诇讬讜诐 注砖专讬诐 讛讜转专 讬讜诐 讞诪砖讛 注砖专 讜拽讘注讛 诇讛 讬讜诐 注砖专讬诐 砖讗讬谉 讗砖讛 拽讜讘注转 诇讛 讜住转 注讚 砖转拽讘注谞讛 砖诇砖 驻注诪讬诐

His student, Abaye, said to him: You yourself told us this halakha, and it was with regard to this following matter that you told this halakha to us, taught in the mishna below: If a woman was accustomed to see the flow of blood on the fifteenth day and she deviated from the norm to see the flow of blood on the twentieth day, then on both this day, the fifteenth, and that day, the twentieth, it is prohibited for her to engage in intercourse. If she deviated from the norm to see the flow of blood on the twentieth day three times, it becomes permitted for her to engage in intercourse on the fifteenth day, and she has established the twentieth day for herself as the day of her fixed menstrual cycle, as a woman establishes a fixed menstrual cycle only after she establishes it three times.

讜讗诪专转 诇谉 注诇讛 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讝讜 讚讘专讬 专讘谉 讙诪诇讬讗诇 讘专 专讘讬 砖讗诪专 诪砖讜诐 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 专讗转讛 讗讬谞讛 爪专讬讻讛 诇讗 诇砖谞讜转 讜诇讗 诇砖诇砖

Abaye continues: And you, Rav Yosef, said to us with regard to this mishna that Rav Yehuda said that Shmuel said: This is the statement of Rabban Gamliel bar Rabbi Yehuda HaNasi, who said it in the name of Rabban Shimon ben Gamliel. But the Rabbis say: If she saw a discharge of blood even once, she has a fixed cycle and does not need to repeat and experience bleeding a second time or to repeat a third time.

讜讗诪专讬谞谉 诇讱 诇砖谞讜转 讗诪专转 诇谉 诇砖诇砖 诪讬讘注讬讗 讜讗诪专转 诇谉 诇砖谞讜转 讘讜住转讜转 诇砖诇砖 讘讬诪讬诐

And we said to you: Since you said to us that she does not need to repeat a second time, is it necessary for you to mention that she does not need to repeat a third time? And you said to us that when you said that she does not need to repeat a second time, this is referring to a fixed menstrual cycle based on a physical sensation, whereas when you said she does not need to repeat a third time, that is referring to a fixed cycle of days.

讜谞讬诪讗 讝讜 讚讘专讬 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讛讗 拽讗 诪砖诪注 诇谉 砖诪讜讗诇 讚专讘谉 讙诪诇讬讗诇 讘专讘讬 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 住讘讬专讗 诇讬讛

The Gemara asks: But why did Shmuel have to explain that the mishna is the statement of Rabban Gamliel bar Rabbi Yehuda HaNasi? Let him say simply that this mishna is the statement of Rabban Shimon ben Gamliel, who always requires repetition three times to establish a presumptive status. The Gemara answers that this is what Shmuel teaches us: That Rabban Gamliel, son of Rabbi Yehuda HaNasi, holds in accordance with the opinion of Rabban Shimon ben Gamliel.

诪转谞讬壮 讛讬转讛 诇诪讜讚讛 诇讛讬讜转 专讜讗讛 讘转讞诇转 讛讜住转讜转 讻诇 讛讟讛专讜转 砖注砖转讛 讘转讜讱 讛讜住转讜转 讟诪讗讜转 讘住讜祝 讛讜住转讜转 讻诇 讛讟讛专讜转 砖注砖转讛 讘转讜讱 讛讜住转讜转 讟讛讜专讜转

MISHNA: If a woman was accustomed to see the flow of blood at the beginning of the sensation that accompanies her fixed cycle, even if on one occasion she happened to experience bleeding only at the end of the sensation, all the ritually pure items that she handled within the duration of that sensation that accompanies her fixed cycle are ritually impure. If the woman was accustomed to experience bleeding at the end of the sensation that accompanies her fixed cycle, all the ritually pure items that she handled within the duration of that sensation that accompanies her fixed cycle are pure.

专讘讬 讬讜住讬 讗讜诪专 讗祝 讬诪讬诐 讜砖注讜转 讜住转讜转 讛讬转讛 诇诪讜讚讛 诇讛讬讜转 专讜讗讛 注诐 讛谞抓 讛讞诪讛 讗讬谞讛 讗住讜专讛 讗诇讗 注诐 讛谞抓 讛讞诪讛 专讘讬 讬讛讜讚讛 讗讜诪专 讻诇 讛讬讜诐 砖诇讛

Rabbi Yosei says: Even specific days and specific hours determine a fixed menstrual cycle: If a woman was accustomed to see the flow of blood on a certain day of the month at sunrise, it is prohibited for her to engage in intercourse with her husband only at sunrise; but during the night before and the following day, it is permitted for her to engage in intercourse. Rabbi Yehuda says: Once sunrise passed and she did not menstruate, the entire day is hers and she may engage in intercourse, in accordance with the opinion of Rabbi Yosei; but contrary to the opinion of Rabbi Yosei, intercourse the night before is prohibited.

讙诪壮 转谞讗 讻讬爪讚 讗诪专 专讘讬 讬讜住讬 讬诪讬诐 讜砖注讜转 讜住转讜转 讛讬转讛 诇诪讜讚讛 诇讛讬讜转 专讜讗讛 诪讬讜诐 注砖专讬诐 诇讬讜诐 注砖专讬诐 讜诪砖砖 砖注讜转 诇砖砖 砖注讜转 讛讙讬注 讬讜诐 注砖专讬诐 讜诇讗 专讗转讛 讗住讜专讛 诇砖诪砖 讻诇 砖砖 砖注讜转 专讗砖讜谞讜转 讚讘专讬 专讘讬 讬讛讜讚讛 讜专讘讬 讬讜住讬 诪转讬专 注讚 砖砖 砖注讜转 讜讞讜砖砖转 讘砖砖 砖注讜转

GEMARA: A tanna taught in a baraita: In what case did Rabbi Yosei say that specific days and hours determine a fixed menstrual cycle? For example, if a woman was accustomed to see the flow of blood on the twentieth day and again on the twentieth day, and in the sixth hour of the day and again in the sixth hour of the day the next time; if the twentieth day arrives a third time and she does not see a flow of blood, it is prohibited for her to engage in intercourse for the entirety of the first six hours of the day; this is the statement of Rabbi Yehuda. Rabbi Yosei deems it permitted for her to engage in intercourse until the sixth hour of the day, and says that she must be concerned only during the sixth hour.

注讘专讜 砖砖 砖注讜转 讜诇讗 专讗转讛 讗住讜专讛 诇砖诪砖 讻诇 讛讬讜诐 讻讜诇讜 讚讘专讬 专讘讬 讬讛讜讚讛 讜专讘讬 讬讜住讬 诪转讬专 诪谉 讛诪谞讞讛 讜诇诪注诇讛

The baraita continues: If the sixth hour passed and she did not see a flow of blood, it is prohibited for her to engage in intercourse for the entirety of the day; this is the statement of Rabbi Yehuda. And Rabbi Yosei deems it permitted for her to engage in intercourse from min岣 time onward, i.e., from the beginning of the seventh hour.

讛讬转讛 诇诪讜讚讛 讜讛转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讻诇 讛诇讬诇讛 砖诇讛

搂 The mishna teaches with regard to a woman who was accustomed to see the flow of blood on a certain day of the month at sunrise, that Rabbi Yehuda says: Once sunrise passed and she did not menstruate, the entire day is hers and she may engage in intercourse, but intercourse is prohibited the night before. The Gemara objects: But isn鈥檛 it taught in a baraita that Rabbi Yehuda says: The entire night is hers? This indicates that she may engage in intercourse during the night.

诇讗 拽砖讬讗 讛讗 讚专讙讬诇讛 诇专讗讜转 讘转讞诇转 讬诪诪讗 讜讛讗 讚专讙讬诇讛 诇专讗讜转 讘住讜祝 诇讬诇讬讗

The Gemara explains that it is not difficult. Here, when it is permitted for her to engage in intercourse the entire night, it is referring to a case where she is accustomed to see a flow of blood at the beginning of the day, i.e., immediately after sunrise. And there, in the mishna, which deems it prohibited for her to engage in intercourse all night, it is referring to a case where she is accustomed to see a flow of blood at the end of the night, i.e., just before sunrise.

转谞讬 讞讚讗 专讘讬 讬讛讜讚讛 讗讜住专讛 诇驻谞讬 讜住转讛 讜诪转讬专讛 诇讗讞专 讜住转讛 讜转谞讬讗 讗讬讚讱 讗讜住专讛 诇讗讞专 讜住转讛 讜诪转讬专讛 诇驻谞讬 讜住转讛

The Gemara cites further baraitot that deal with Rabbi Yehuda鈥檚 opinion. It is taught in one baraita: Rabbi Yehuda deems it prohibited for her to engage in intercourse before the time of her fixed cycle, but deems it permitted for her to do so after the time of her fixed cycle if she did not experience bleeding then. And it is taught in another baraita: Rabbi Yehuda deems it prohibited for her to engage in intercourse after the time of her fixed cycle but deems it permitted for her to do so before the time of her fixed cycle.

讜诇讗 拽砖讬讗 讛讗 讚专讙讬诇讛 诇诪讞讝讬 讘住讜祝 诇讬诇讬讗 讛讗 讚专讙讬诇讛 诇诪讞讝讬 讘转讞诇转 讬诪诪讗

The Gemara resolves this apparent contradiction: And this is not difficult; here, the baraita that rules that it is prohibited for her to engage in intercourse before the time of her fixed cycle is referring to a case where she is accustomed to see a flow of blood at the end of the night. By contrast, there, the baraita that states that it is prohibited for her to do so after the time of her fixed cycle is referring to a case where she is accustomed to see a flow of blood at the beginning of the day.

讗诪专 专讘讗 讛诇讻讛 讻专讘讬 讬讛讜讚讛 讜诪讬 讗诪专 专讘讗 讛讻讬 讜讛转谞讬讗 讜讛讝专转诐 讗转 讘谞讬 讬砖专讗诇 诪讟讜诪讗转诐 诪讻讗谉 讗诪专 专讘讬 讬专诪讬讛 讗讝讛专讛 诇讘谞讬 讬砖专讗诇 砖讬驻专砖讜 诪谞砖讜转讬讛谉 住诪讜讱 诇讜住转谉

Rava said: The halakha is in accordance with the opinion of Rabbi Yehuda. The Gemara asks: And did Rava actually say this? But isn鈥檛 it taught in a baraita: The verse states with regard to a menstruating woman: 鈥淵ou shall separate the children of Israel from their impurity鈥 (Leviticus 15:31). From here, Rabbi Yirmeya said that there is a warning to the children of Israel that they should separate from their wives close to the time of their menstrual cycles.

讜讻诪讛 讗诪专 专讘讗 注讜谞讛 诪讗讬 诇讗讜 注讜谞讛 讗讞专讬转讬 诇讗 讗讜转讛 注讜谞讛

And how close? Rava says: One twelve-hour period, i.e., either from sunrise to sunset, or from sunset to sunrise. The Gemara explains the difficulty: What, is it not referring to an additional twelve-hour period, i.e., the prohibition applies to the time of her expected period itself, either day or night, as well as the previous twelve hours? This is not in accordance with the opinion of Rabbi Yehuda, who deems it prohibited for her to engage in intercourse only for the twelve hours of the expected time of her period. The Gemara answers: No, it is referring to that same twelve-hour period.

讜转专转讬 诇诪讛 诇讬 爪专讬讻讗 讚讗讬 讗砖诪讜注讬谞谉 讛讗 讛讜讛 讗诪讬谞讗 讛谞讬 诪讬诇讬 诇讟讛专讜转 讗讘诇 诇讘注诇讛 诇讗 拽讗 诪砖诪注 诇谉

The Gemara asks: And why do I need two statements of Rava, i.e., both that the halakha is in accordance with the opinion of Rabbi Yehuda and that a woman must separate for only one twelve-hour period? The Gemara answers that both are necessary, because if Rava had taught us only this, that the halakha is in accordance with the opinion of Rabbi Yehuda in the mishna, I would say that this statement applies only to the handling of pure items, but with regard to engaging in intercourse with her husband, it does not apply, and with regard to intercourse, the halakha is in accordance with the opinion of Rabbi Yosei. Therefore, Rava teaches us that even with regard to intercourse, the halakha is in accordance with the opinion of Rabbi Yehuda.

讜讗讬 诪讛讛讬讗 讛讜讛 讗诪讬谞讗 住诪讜讱 诇讜住转讛 注讜谞讛 讗讞专讬转讬 拽讗 诪砖诪注 诇谉 讗讜转讛 注讜谞讛

And by contrast, if Rava had taught us only that statement, that she must wait a twelve-hour period, I would say that she must separate close to the fixed time of her cycle for an additional twelve-hour period, as suggested above. Therefore, Rava teaches us that the halakha is in accordance with the opinion of Rabbi Yehuda, which indicates that she separates for only that single twelve-hour period.

诪转谞讬壮 讛讬转讛 诇诪讜讚讛 诇讛讬讜转 专讜讗讛 讬讜诐 讞诪砖讛 注砖专 讜砖讬谞转讛 诇讛讬讜转 专讜讗讛 诇讬讜诐 注砖专讬诐 讝讛 讜讝讛 讗住讜专讬谉 砖讬谞转讛 驻注诪讬诐 诇讬讜诐 注砖专讬诐 讝讛 讜讝讛 讗住讜专讬谉

MISHNA: If the woman was accustomed to see the flow of blood on the fifteenth day and she deviated from the norm to see the flow of blood on the twentieth day, then on both this day, the fifteenth, and that day, the twentieth, it is prohibited for her to engage in intercourse. If she deviated from the norm twice, then on both this day, the fifteenth, and that day, the twentieth, it is likewise prohibited for her to engage in intercourse.

砖讬谞转讛 砖诇砖 驻注诪讬诐 诇讬讜诐 注砖专讬诐 讛讜转专 讞诪砖讛 注砖专 讜拽讘注讛 诇讛 讬讜诐 注砖专讬诐 砖讗讬谉 讗砖讛 拽讜讘注转 诇讛 讜住转 注讚 砖转拽讘注谞讛 砖诇砖 驻注诪讬诐 讜讗讬谞讛 诪讟讛专转 诪谉 讛讜住转 注讚 砖转注拽专 诪诪谞讛 砖诇砖 驻注诪讬诐

If she deviated from the norm to see the flow of blood on the twentieth day three times, it becomes permitted for her to engage in intercourse on the fifteenth, and she has established the twentieth day for herself as the day of her fixed menstrual cycle, as a woman establishes a fixed menstrual cycle only after she establishes it three times. And a woman is purified from the existing fixed menstrual cycle, in the sense that intercourse is permitted on that day, only when she has been displaced from that day three times.

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

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Niddah 63

The William Davidson Talmud | Powered by Sefaria

Niddah 63

讗诐 讛拽驻讬讚 注诇讬讜 讗讬谉 讗讬 诇讗 诇讗

if he is particular that he does not want the liquid there, then yes, it renders the garment impure, but if not, then the liquid does not render the garment impure.

讗讬讝讛讜 专讜拽 转驻诇 转谞讗 讻诇 砖诇讗 讟注诐 讻诇讜诐 诪讘注专讘 住讘专 专讘 驻驻讗 拽诪讬讛 讚专讘讗 诇诪讬诪专 讻诪讗谉 讚讗诪专 诇讗 讟注诐 诪讬讚讬 讘讗讜专转讗 讗诪专 诇讬讛 专讘讗 诪讬 拽转谞讬 讘注专讘 诪讘注专讘 拽转谞讬 诇讗驻讜拽讬 讛讬讻讗 讚拽讚讬诐 讜讗讻讬诇

搂 The mishna teaches: What is tasteless saliva? A tanna taught in a baraita: What is the definition of tasteless saliva? Any saliva where the person had not tasted anything since the evening. Rav Pappa, who was sitting before Rava, thought to say: This is in accordance with the opinion of the one who said that he did not eat anything all night long. Rava said to him: Is it taught: One who had not tasted anything in the evening, which would indicate that it is referring only to one who did not eat since nightfall? No, the baraita teaches: Where the person had not tasted anything since the evening, which means even if he ate after nightfall, but did not eat for the rest of the night. This serves to exclude a case where he arose early in the morning and ate, as in such a case it is no longer tasteless saliva.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讗讬讝讛讜 专讜拽 转驻诇 讻诇 砖注讘专 注诇讬讜 讞爪讜转 诇讬诇讛 讜讘砖讬谞讛 诇诪讬诪专讗 讚讘砖讬谞讛 转诇讬讗 诪讬诇转讗 讜讛转谞谉 讬砖谉 讻诇 讛讬讜诐 讗讬谉 讝讛 专讜拽 转驻诇 谞讬注讜专 讻诇 讛诇讬诇讛 讛专讬 讝讛 专讜拽 转驻诇 讛转诐 讘诪转谞诪谞诐

Rabba bar bar 岣na says that Rabbi Yo岣nan says: What is tasteless saliva? Any saliva where the person did not eat any food and he passed the middle of the night and he was in a state of sleep. The Gemara asks: Is that to say that the matter depends on whether or not he had sleep? But didn鈥檛 we learn in a baraita: Even if he slept the entire day, that is not tasteless saliva; but if he was awake the entire night, that is tasteless saliva? This indicates that sleep is not a critical factor in producing tasteless saliva. The Gemara resolves this apparent contradiction by explaining that there, in the latter clause of the baraita, it is referring to a case where he was awake all night and did not sleep properly, but was dozing off and on.

讛讬讻讬 讚诪讬 诪转谞诪谞诐 讗诪专 专讘 讗砖讬 谞讬诐 讜诇讗 谞讬诐 转讬专 讜诇讗 转讬专 讚拽专讜 诇讬讛 讜注谞讬 讜诇讗 讬讚注 诇讗讛讚讜专讬 住讘专讗 讜讻讬 诪讚讻专讜 诇讬讛 诪讚讻专

The Gemara asks: What are the circumstances of dozing? Rav Ashi said: It is referring to a situation in which one is asleep and yet not fully asleep, and awake and yet not fully awake. If someone calls him he answers, and he is in a mental state in which he does not know how to provide an answer that requires logical reasoning, but when people remind him about something when he is in that state that has happened previously he remembers it.

转谞讗 讛砖讻讬诐 讜砖谞讛 驻专拽讜 讗讬谉 讝讛 专讜拽 转驻诇 讜注讚 讻诪讛 讗诪专 专讘 讬讛讜讚讛 讘专 砖讬诇讗 讗诪专 专讘 讗砖讬 讗诪专 专讘讬 讗诇注讝专 讻诇 砖讬爪讗 专讜讘 讚讘讜专讜 砖诇 砖诇砖 砖注讜转

A tanna taught in a baraita: If one rose early in the morning and learned aloud his chapter of the Torah, that saliva in his mouth is not tasteless saliva, as speech weakens the strength of the saliva. And how much learning and talk removes the strength of the saliva? Rav Yehuda bar Sheila says that Rav Ashi says that Rabbi Elazar says: Any case where he uttered most of his normal amount of speech that he usually says in three hours.

诪讬 讙专讬住讬谉 诇注讬住转 讙专讬住讬谉 砖诇 驻讜诇 讜讻讜壮 诇讬诪讗 诪住讬讬注 诇讬讛 诇专讬砖 诇拽讬砖 讚讗诪专 专讬砖 诇拽讬砖 专讜拽 转驻诇 爪专讬讱 砖讬讛讗 注诐 讻诇 讗讞讚 讜讗讞讚 讚诇诪讗 讛讘诇讗 讚驻讜诪讗 诪注诇讬

搂 The mishna teaches: Liquid from split beans is created through the chewing of split beans that divided naturally, not by human hand, which are then applied to the stain. The Gemara suggests: Let us say that this ruling supports the opinion of Reish Lakish, as Reish Lakish said: Tasteless saliva must be mixed with each and every one of the other six substances in order to remove the blood stain. The Gemara answers that this is no proof, as perhaps it is not due to the saliva, but rather the heat of his mouth is what helps the split beans remove the stain.

诪转谞讬转讬谉 讚诇讗 讻专讘讬 讬讛讜讚讛 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 诪讬 讙专讬住讬谉 专讜转讞 讜注讜讘专 砖讬转谉 诇转讜讻讜 诪诇讞

The Gemara notes that the mishna is not in accordance with the opinion of Rabbi Yehuda. As it is taught in a baraita that Rabbi Yehuda says: The liquid from split beans is effective in removing blood stains only when it is boiling, and before [over] one puts salt into the pot.

诪讗讬 诪砖诪注 讚讛讗讬 注讜讘专 诇讬砖谞讗 讚讗拽讚讜诪讬 讛讜讗 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讚讗诪专 拽专讗 讜讬专抓 讗讞讬诪注抓 讚专讱 讛讻讻专 讜讬注讘专 讗转 讛讻讜砖讬 讗讘讬讬 讗诪专 诪讛讻讗 讜讛讜讗 注讘专 诇驻谞讬讛诐 讜讗讬讘注讬转 讗讬诪讗 诪讛讻讗 讜讬注讘专 诪诇讻诐 诇驻谞讬讛诐 讜讛壮 讘专讗砖诐

The Gemara asks: From where may it be inferred that the word over is a formulation of priority? Rav Na岣an bar Yitz岣k said that the verse states: 鈥淎nd Ahimaaz ran by the way of the plain, and overran [vayya鈥檃vor] the Cushite鈥 (II聽Samuel 18:23), i.e., Ahimaaz overtook the Cushite. Abaye said: It is derived from here: 鈥淎nd he passed [avar] before them鈥 (Genesis 33:3). And if you wish, say instead that the proof is from here: 鈥淎nd their king passed [vayya鈥檃vor] before them and the Lord at their head鈥 (Micah 2:13).

诪讬 专讙诇讬诐 砖讛讞诪讬爪讜 转谞讗 讻诪讛 讞讬诪讜爪谉 砖诇砖讛 讬诪讬诐

搂 The mishna teaches: The urine that is an effective detergent is specifically urine that fermented. A tanna taught in a baraita: For how long must it be fermented? For three days.

讗诪专 专讘讬 讬讜讞谞谉 讻诇 砖讬注讜专讬 讞讻诪讬诐 讘讻转诪讬诐 爪专讬讱 砖讬注讜专 诇砖讬注讜专谉 讚讬诇讚 讗讜 讚讝拽谉 讚讗讬砖 讗讜 讚讗砖讛 诪讻讜住讬诐 讗讜 诪讙讜诇讬诐 讘讬诪讜转 讛讞诪讛 讗讜 讘讬诪讜转 讛讙砖诪讬诐

On the topic of the urine used to remove a blood stain, Rabbi Yo岣nan says: All the measures of the Sages with regard to blood stains require a measure for their measure. There are many types of urine, each of which has different properties, and it is unclear which is to be used. Is it urine of a young person or of an old person? Is it urine of a man or of a woman? Is it urine that has been kept covered or uncovered? Is it urine from the summer or from the rainy season?

讜爪专讬讱 诇讻住讻住 砖诇砖 驻注诪讬诐 讘注讬 专讘讬 讬专诪讬讛 讗诪讟讜讬讬 讜讗转讜讬讬 讞讚 讗讜 讚诇诪讗 讗诪讟讜讬讬 讜讗转讜讬讬 转专转讬 诪讗讬 转讬拽讜

搂 The mishna teaches: And one must rub each and every one of the substances three times. Rabbi Yirmeya raises a dilemma with regard to this rubbing: Is the going and coming of the hand over the surface of the rubbed item considered one rubbing, or perhaps the going and coming are considered two actions and two distinct rubbings? What is the correct count? The Gemara states: The dilemma shall stand unresolved.

讛注讘讬专谉 砖诇讗 讻住讚专谉 转谞讜 专讘谞谉 讛拽讚讬诐 砖谞讬讬诐 诇专讗砖讜谞讬诐 转谞讬 讞讚讗 砖谞讬讬诐 注诇讜 诇讜 专讗砖讜谞讬诐 诇讗 注诇讜 诇讜 讜转谞讬讗 讗讬讚讱 专讗砖讜谞讬诐 注诇讜 诇讜 砖谞讬讬诐 诇讗 注诇讜 诇讜

搂 The mishna further teaches: If one applied them in a manner that is not in their prescribed order, or if one applied all seven substances simultaneously, he has done nothing. The Sages taught two baraitot with regard to this matter. If one applied the substances from the second half of the list, i.e., natron, borit, Cimolian earth, and potash, before the substances from the first half of the list, i.e., tasteless saliva, liquid from split beans, and urine, it is taught in one baraita: The second set count for him, but the first do not count for him. And it is taught in another baraita: The first count for him, but the second do not count for him.

讗诪专 讗讘讬讬 讗讬讚讬 讜讗讬讚讬 砖谞讬讬诐 注诇讜 诇讜 讜诇讗 专讗砖讜谞讬诐 讜诪讗讬 专讗砖讜谞讬诐 专讗砖讜谞讬诐 诇讻住讚专谉 讜砖谞讬讬诐 诇讛注讘专转谉

Abaye said that there is no dispute between these two baraitot: Both this baraita and that baraita agree that the substances that he applied second count for him, and not the substances that he applied first. And what does the second baraita mean when it uses the term: First? It means the first according to the order of the mishna, which were the second in their application.

诪转谞讬壮 讻诇 讗砖讛 砖讬砖 诇讛 讜住转 讚讬讛 砖注转讛 讜讗诇讜 讛谉 讛讜住转讜转 诪驻讛拽转 讜诪注讟砖转 讜讞讜砖砖转 讘驻讬 讻专讬住讛 讜讘砖驻讜诇讬 诪注讬讛 讜砖讜驻注转 讜讻诪讬谉 爪诪专诪讜专讜转 讗讜讞讝讬谉 讗讜转讛 讜讻谉 讻讬讜爪讗 讘讛谉 讜讻诇 砖拽讘注讛 诇讛 砖诇砖讛 驻注诪讬诐 讛专讬 讝讛 讜住转

MISHNA: For any woman who has a fixed menstrual cycle that is not time dependent, but is dependent on a physical sensation, her time is sufficient, i.e., she does not transmit ritual impurity retroactively, for twenty-four hours or until the last time she examined herself (see 2a). And these are the fixed menstrual cycles based on sensation: When a woman menstruates after she yawns [mefaheket], or after she sneezes, or after she senses pain near her stomach or in her lower abdomen, or after she secretes a discharge, or after a type of feverish shuddering [tzemarmorot] overtakes her. And likewise the same applies with regard to any sensation of the like. And in the case of any woman who establishes a pattern for herself by experiencing such a sensation three times before the onset of menstruation, that is a fixed menstrual cycle.

讙诪壮 转谞讬谞讗 讞讚讗 讝讬诪谞讗 讻诇 讗砖讛 砖讬砖 诇讛 讜住转 讚讬讛 砖注转讛 讛转诐 讘讜住转讜转 讚讬讜诪讬 讛讻讗 讘讜住转讜转 讚讙讜驻讗

GEMARA: The mishna teaches that for any woman who has a fixed menstrual cycle, her time is sufficient. The Gemara objects: We already learned that her time is sufficient on another occasion (2a): For any woman who has a fixed menstrual cycle, and she examined herself at that time and discovered blood, her time is sufficient, and it is only from that moment that she transmits ritual impurity. The Gemara answers: There, it is referring to a fixed menstrual cycle of a certain number of days; here, it is referring to a fixed menstrual cycle based on a physical sensation.

讻讚拽转谞讬 讗诇讜 讛谉 讜住转讜转 讛讬转讛 诪驻讛拽转 诪注讟砖转 讜讞讜砖砖转 讘驻讬 讻专讬住讛 讜讘砖驻讜诇讬 诪注讬讛 讜砖讜驻注转

As it teaches in the continuation of the mishna: These are the fixed menstrual cycles based on sensation: When a woman menstruates after she yawns, or after she sneezes, or after she senses pain near her stomach or in her lower abdomen, or after she secretes a discharge. All of these are physical sensations.

砖讜驻注转 讛讗 砖驻注讛 讜讗讝诇讗 讗诪专 注讜诇讗 讘专讬讛 讚专讘 注诇讗讬

The mishna includes the case where she secretes a discharge as one of the physical sensations. The Gemara understands this as referring to a continuous discharge of blood, and therefore asks: But during menstruation she is continuously discharging blood; how can this be a signal of the onset of menstruation? Ulla, son of Rav Ilai, said:

讘砖讜驻注转 讚诐 讟诪讗 诪转讜讱 讚诐 讟讛讜专

The mishna is referring to a case where she discharges ritually impure blood in the midst of discharging ritually pure blood. For example, if she normally first discharges blood that is not red, and it therefore does not render her impure, and then she experiences a discharge of red blood.

讜讻诪讬谉 爪诪专诪讜专讜转 讜讻讜壮 讜讻谉 讻讬讜爪讗 讘讛谉 诇讗转讜讬讬 诪讗讬 讗诪专 专讘讛 讘专 注讜诇讗 诇讗转讜讬讬 讗砖讛 砖专讗砖讛 讻讘讚 注诇讬讛 讜讗讘专讬讛 讻讘讚讬诐 注诇讬讛 讜专讜转转转 讜讙讜住讛

The mishna teaches: Or a type of feverish shuddering overtakes her, and likewise the same applies with regard to any sensation of the like. The Gemara asks: What is added by this last phrase? Rabba bar Ulla said: It serves to include a woman whose head is heavy upon her or her limbs are heavy upon her, or she trembles or belches constantly.

讗诪专 专讘 讛讜谞讗 讘专 讞讬讬讗 讗诪专 砖诪讜讗诇 讛专讬 讗诪专讜 诇讬诪讬诐 砖谞讬诐 诇讜住转讜转 讗讞转 诇诪讛 砖诇讗 诪谞讜 讞讻诪讬诐 砖诇砖讛

Rav Huna bar 岣yya says that Shmuel says: The Sages said, with regard to establishing a set period of days, that two days are sufficient, i.e., if a woman experiences bleeding twice on the same date of the month or after the same interval, she has a fixed menstrual cycle. By contrast, with regard to a fixed menstrual cycle based on a physical sensation, it is sufficient if she experiences bleeding even once. But for those sensations which the Sages did not include in the mishna, she has a fixed cycle only if she experiences bleeding three times accompanied by one of those symptoms.

诇诪讛 砖诇讗 诪谞讜 讞讻诪讬诐 诇讗转讜讬讬 诪讗讬 讗诪专 专讘 讬讜住祝 诇讗转讜讬讬 专讗砖讛 讻讘讚 注诇讬讛 讜讗讘专讬讛 讻讘讚讬谉 注诇讬讛 讜专讜转转转 讜讙讜住讛 讗诪专 诇讬讛 讗讘讬讬 诪讗讬 拽讗 诪砖诪注 诇谉 诪转谞讬转讬谉 讛讬讗 讚讛讗 驻专砖讛 专讘讛 讘专 注讜诇讗 讗诇讗 讗诪专 讗讘讬讬 诇讗转讜讬讬 讗讻诇讛 砖讜诐 讜专讗转讛 讜讗讻诇讛 讘爪诇讬诐 讜专讗转讛 讻住住讛 驻诇驻诇讬诐 讜专讗转讛

The Gemara asks: When Shmuel said: For those which the Sages did not include, what did he intend to add? Rav Yosef says: This serves to add the case mentioned above, i.e., her head is heavy upon her, or her limbs are heavy upon her, or she trembles or belches constantly. Abaye said to Rav Yosef: What is that addition teaching us? In effect, it is already taught in the mishna, as Rabba bar Ulla explained above that the additional phrase: The same applies with regard to any sensation of the like, serves to include those sensations. Rather, Abaye said: Shmuel鈥檚 phrase serves to add a case where she ate garlic and saw menstrual blood, or ate onions and saw menstrual blood, or chewed pepper and saw menstrual blood, i.e., these triggers can give rise to a fixed cycle, but only after three occurrences.

讗诪专 专讘 讬讜住祝 诇讗 砖诪讬注 诇讬 讛讗 砖诪注转讗

Rav Yosef said: I did not hear this tradition concerning the opinion of Shmuel, that with regard to days a cycle is fixed if she experiences bleeding twice, whereas for physical sensations a cycle is fixed after one occurrence. Rav Yosef had fallen ill and forgotten his studies and was therefore unable to remember that such a ruling had been issued.

讗诪专 诇讬讛 讗讘讬讬 讗转 讗诪专讬转讛 谞讬讛诇谉 讜讗讛讗 讗诪专讬转讛 谞讬讛诇谉 讛讬转讛 诇诪讜讚讛 诇讛讬讜转 专讜讗讛 讬讜诐 讞诪砖讛 注砖专 讜砖讬谞转讛 诇讬讜诐 注砖专讬诐 讝讛 讜讝讛 讗住讜专讬谉 砖诇砖 驻注诪讬诐 诇讬讜诐 注砖专讬诐 讛讜转专 讬讜诐 讞诪砖讛 注砖专 讜拽讘注讛 诇讛 讬讜诐 注砖专讬诐 砖讗讬谉 讗砖讛 拽讜讘注转 诇讛 讜住转 注讚 砖转拽讘注谞讛 砖诇砖 驻注诪讬诐

His student, Abaye, said to him: You yourself told us this halakha, and it was with regard to this following matter that you told this halakha to us, taught in the mishna below: If a woman was accustomed to see the flow of blood on the fifteenth day and she deviated from the norm to see the flow of blood on the twentieth day, then on both this day, the fifteenth, and that day, the twentieth, it is prohibited for her to engage in intercourse. If she deviated from the norm to see the flow of blood on the twentieth day three times, it becomes permitted for her to engage in intercourse on the fifteenth day, and she has established the twentieth day for herself as the day of her fixed menstrual cycle, as a woman establishes a fixed menstrual cycle only after she establishes it three times.

讜讗诪专转 诇谉 注诇讛 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讝讜 讚讘专讬 专讘谉 讙诪诇讬讗诇 讘专 专讘讬 砖讗诪专 诪砖讜诐 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 专讗转讛 讗讬谞讛 爪专讬讻讛 诇讗 诇砖谞讜转 讜诇讗 诇砖诇砖

Abaye continues: And you, Rav Yosef, said to us with regard to this mishna that Rav Yehuda said that Shmuel said: This is the statement of Rabban Gamliel bar Rabbi Yehuda HaNasi, who said it in the name of Rabban Shimon ben Gamliel. But the Rabbis say: If she saw a discharge of blood even once, she has a fixed cycle and does not need to repeat and experience bleeding a second time or to repeat a third time.

讜讗诪专讬谞谉 诇讱 诇砖谞讜转 讗诪专转 诇谉 诇砖诇砖 诪讬讘注讬讗 讜讗诪专转 诇谉 诇砖谞讜转 讘讜住转讜转 诇砖诇砖 讘讬诪讬诐

And we said to you: Since you said to us that she does not need to repeat a second time, is it necessary for you to mention that she does not need to repeat a third time? And you said to us that when you said that she does not need to repeat a second time, this is referring to a fixed menstrual cycle based on a physical sensation, whereas when you said she does not need to repeat a third time, that is referring to a fixed cycle of days.

讜谞讬诪讗 讝讜 讚讘专讬 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讛讗 拽讗 诪砖诪注 诇谉 砖诪讜讗诇 讚专讘谉 讙诪诇讬讗诇 讘专讘讬 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 住讘讬专讗 诇讬讛

The Gemara asks: But why did Shmuel have to explain that the mishna is the statement of Rabban Gamliel bar Rabbi Yehuda HaNasi? Let him say simply that this mishna is the statement of Rabban Shimon ben Gamliel, who always requires repetition three times to establish a presumptive status. The Gemara answers that this is what Shmuel teaches us: That Rabban Gamliel, son of Rabbi Yehuda HaNasi, holds in accordance with the opinion of Rabban Shimon ben Gamliel.

诪转谞讬壮 讛讬转讛 诇诪讜讚讛 诇讛讬讜转 专讜讗讛 讘转讞诇转 讛讜住转讜转 讻诇 讛讟讛专讜转 砖注砖转讛 讘转讜讱 讛讜住转讜转 讟诪讗讜转 讘住讜祝 讛讜住转讜转 讻诇 讛讟讛专讜转 砖注砖转讛 讘转讜讱 讛讜住转讜转 讟讛讜专讜转

MISHNA: If a woman was accustomed to see the flow of blood at the beginning of the sensation that accompanies her fixed cycle, even if on one occasion she happened to experience bleeding only at the end of the sensation, all the ritually pure items that she handled within the duration of that sensation that accompanies her fixed cycle are ritually impure. If the woman was accustomed to experience bleeding at the end of the sensation that accompanies her fixed cycle, all the ritually pure items that she handled within the duration of that sensation that accompanies her fixed cycle are pure.

专讘讬 讬讜住讬 讗讜诪专 讗祝 讬诪讬诐 讜砖注讜转 讜住转讜转 讛讬转讛 诇诪讜讚讛 诇讛讬讜转 专讜讗讛 注诐 讛谞抓 讛讞诪讛 讗讬谞讛 讗住讜专讛 讗诇讗 注诐 讛谞抓 讛讞诪讛 专讘讬 讬讛讜讚讛 讗讜诪专 讻诇 讛讬讜诐 砖诇讛

Rabbi Yosei says: Even specific days and specific hours determine a fixed menstrual cycle: If a woman was accustomed to see the flow of blood on a certain day of the month at sunrise, it is prohibited for her to engage in intercourse with her husband only at sunrise; but during the night before and the following day, it is permitted for her to engage in intercourse. Rabbi Yehuda says: Once sunrise passed and she did not menstruate, the entire day is hers and she may engage in intercourse, in accordance with the opinion of Rabbi Yosei; but contrary to the opinion of Rabbi Yosei, intercourse the night before is prohibited.

讙诪壮 转谞讗 讻讬爪讚 讗诪专 专讘讬 讬讜住讬 讬诪讬诐 讜砖注讜转 讜住转讜转 讛讬转讛 诇诪讜讚讛 诇讛讬讜转 专讜讗讛 诪讬讜诐 注砖专讬诐 诇讬讜诐 注砖专讬诐 讜诪砖砖 砖注讜转 诇砖砖 砖注讜转 讛讙讬注 讬讜诐 注砖专讬诐 讜诇讗 专讗转讛 讗住讜专讛 诇砖诪砖 讻诇 砖砖 砖注讜转 专讗砖讜谞讜转 讚讘专讬 专讘讬 讬讛讜讚讛 讜专讘讬 讬讜住讬 诪转讬专 注讚 砖砖 砖注讜转 讜讞讜砖砖转 讘砖砖 砖注讜转

GEMARA: A tanna taught in a baraita: In what case did Rabbi Yosei say that specific days and hours determine a fixed menstrual cycle? For example, if a woman was accustomed to see the flow of blood on the twentieth day and again on the twentieth day, and in the sixth hour of the day and again in the sixth hour of the day the next time; if the twentieth day arrives a third time and she does not see a flow of blood, it is prohibited for her to engage in intercourse for the entirety of the first six hours of the day; this is the statement of Rabbi Yehuda. Rabbi Yosei deems it permitted for her to engage in intercourse until the sixth hour of the day, and says that she must be concerned only during the sixth hour.

注讘专讜 砖砖 砖注讜转 讜诇讗 专讗转讛 讗住讜专讛 诇砖诪砖 讻诇 讛讬讜诐 讻讜诇讜 讚讘专讬 专讘讬 讬讛讜讚讛 讜专讘讬 讬讜住讬 诪转讬专 诪谉 讛诪谞讞讛 讜诇诪注诇讛

The baraita continues: If the sixth hour passed and she did not see a flow of blood, it is prohibited for her to engage in intercourse for the entirety of the day; this is the statement of Rabbi Yehuda. And Rabbi Yosei deems it permitted for her to engage in intercourse from min岣 time onward, i.e., from the beginning of the seventh hour.

讛讬转讛 诇诪讜讚讛 讜讛转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讻诇 讛诇讬诇讛 砖诇讛

搂 The mishna teaches with regard to a woman who was accustomed to see the flow of blood on a certain day of the month at sunrise, that Rabbi Yehuda says: Once sunrise passed and she did not menstruate, the entire day is hers and she may engage in intercourse, but intercourse is prohibited the night before. The Gemara objects: But isn鈥檛 it taught in a baraita that Rabbi Yehuda says: The entire night is hers? This indicates that she may engage in intercourse during the night.

诇讗 拽砖讬讗 讛讗 讚专讙讬诇讛 诇专讗讜转 讘转讞诇转 讬诪诪讗 讜讛讗 讚专讙讬诇讛 诇专讗讜转 讘住讜祝 诇讬诇讬讗

The Gemara explains that it is not difficult. Here, when it is permitted for her to engage in intercourse the entire night, it is referring to a case where she is accustomed to see a flow of blood at the beginning of the day, i.e., immediately after sunrise. And there, in the mishna, which deems it prohibited for her to engage in intercourse all night, it is referring to a case where she is accustomed to see a flow of blood at the end of the night, i.e., just before sunrise.

转谞讬 讞讚讗 专讘讬 讬讛讜讚讛 讗讜住专讛 诇驻谞讬 讜住转讛 讜诪转讬专讛 诇讗讞专 讜住转讛 讜转谞讬讗 讗讬讚讱 讗讜住专讛 诇讗讞专 讜住转讛 讜诪转讬专讛 诇驻谞讬 讜住转讛

The Gemara cites further baraitot that deal with Rabbi Yehuda鈥檚 opinion. It is taught in one baraita: Rabbi Yehuda deems it prohibited for her to engage in intercourse before the time of her fixed cycle, but deems it permitted for her to do so after the time of her fixed cycle if she did not experience bleeding then. And it is taught in another baraita: Rabbi Yehuda deems it prohibited for her to engage in intercourse after the time of her fixed cycle but deems it permitted for her to do so before the time of her fixed cycle.

讜诇讗 拽砖讬讗 讛讗 讚专讙讬诇讛 诇诪讞讝讬 讘住讜祝 诇讬诇讬讗 讛讗 讚专讙讬诇讛 诇诪讞讝讬 讘转讞诇转 讬诪诪讗

The Gemara resolves this apparent contradiction: And this is not difficult; here, the baraita that rules that it is prohibited for her to engage in intercourse before the time of her fixed cycle is referring to a case where she is accustomed to see a flow of blood at the end of the night. By contrast, there, the baraita that states that it is prohibited for her to do so after the time of her fixed cycle is referring to a case where she is accustomed to see a flow of blood at the beginning of the day.

讗诪专 专讘讗 讛诇讻讛 讻专讘讬 讬讛讜讚讛 讜诪讬 讗诪专 专讘讗 讛讻讬 讜讛转谞讬讗 讜讛讝专转诐 讗转 讘谞讬 讬砖专讗诇 诪讟讜诪讗转诐 诪讻讗谉 讗诪专 专讘讬 讬专诪讬讛 讗讝讛专讛 诇讘谞讬 讬砖专讗诇 砖讬驻专砖讜 诪谞砖讜转讬讛谉 住诪讜讱 诇讜住转谉

Rava said: The halakha is in accordance with the opinion of Rabbi Yehuda. The Gemara asks: And did Rava actually say this? But isn鈥檛 it taught in a baraita: The verse states with regard to a menstruating woman: 鈥淵ou shall separate the children of Israel from their impurity鈥 (Leviticus 15:31). From here, Rabbi Yirmeya said that there is a warning to the children of Israel that they should separate from their wives close to the time of their menstrual cycles.

讜讻诪讛 讗诪专 专讘讗 注讜谞讛 诪讗讬 诇讗讜 注讜谞讛 讗讞专讬转讬 诇讗 讗讜转讛 注讜谞讛

And how close? Rava says: One twelve-hour period, i.e., either from sunrise to sunset, or from sunset to sunrise. The Gemara explains the difficulty: What, is it not referring to an additional twelve-hour period, i.e., the prohibition applies to the time of her expected period itself, either day or night, as well as the previous twelve hours? This is not in accordance with the opinion of Rabbi Yehuda, who deems it prohibited for her to engage in intercourse only for the twelve hours of the expected time of her period. The Gemara answers: No, it is referring to that same twelve-hour period.

讜转专转讬 诇诪讛 诇讬 爪专讬讻讗 讚讗讬 讗砖诪讜注讬谞谉 讛讗 讛讜讛 讗诪讬谞讗 讛谞讬 诪讬诇讬 诇讟讛专讜转 讗讘诇 诇讘注诇讛 诇讗 拽讗 诪砖诪注 诇谉

The Gemara asks: And why do I need two statements of Rava, i.e., both that the halakha is in accordance with the opinion of Rabbi Yehuda and that a woman must separate for only one twelve-hour period? The Gemara answers that both are necessary, because if Rava had taught us only this, that the halakha is in accordance with the opinion of Rabbi Yehuda in the mishna, I would say that this statement applies only to the handling of pure items, but with regard to engaging in intercourse with her husband, it does not apply, and with regard to intercourse, the halakha is in accordance with the opinion of Rabbi Yosei. Therefore, Rava teaches us that even with regard to intercourse, the halakha is in accordance with the opinion of Rabbi Yehuda.

讜讗讬 诪讛讛讬讗 讛讜讛 讗诪讬谞讗 住诪讜讱 诇讜住转讛 注讜谞讛 讗讞专讬转讬 拽讗 诪砖诪注 诇谉 讗讜转讛 注讜谞讛

And by contrast, if Rava had taught us only that statement, that she must wait a twelve-hour period, I would say that she must separate close to the fixed time of her cycle for an additional twelve-hour period, as suggested above. Therefore, Rava teaches us that the halakha is in accordance with the opinion of Rabbi Yehuda, which indicates that she separates for only that single twelve-hour period.

诪转谞讬壮 讛讬转讛 诇诪讜讚讛 诇讛讬讜转 专讜讗讛 讬讜诐 讞诪砖讛 注砖专 讜砖讬谞转讛 诇讛讬讜转 专讜讗讛 诇讬讜诐 注砖专讬诐 讝讛 讜讝讛 讗住讜专讬谉 砖讬谞转讛 驻注诪讬诐 诇讬讜诐 注砖专讬诐 讝讛 讜讝讛 讗住讜专讬谉

MISHNA: If the woman was accustomed to see the flow of blood on the fifteenth day and she deviated from the norm to see the flow of blood on the twentieth day, then on both this day, the fifteenth, and that day, the twentieth, it is prohibited for her to engage in intercourse. If she deviated from the norm twice, then on both this day, the fifteenth, and that day, the twentieth, it is likewise prohibited for her to engage in intercourse.

砖讬谞转讛 砖诇砖 驻注诪讬诐 诇讬讜诐 注砖专讬诐 讛讜转专 讞诪砖讛 注砖专 讜拽讘注讛 诇讛 讬讜诐 注砖专讬诐 砖讗讬谉 讗砖讛 拽讜讘注转 诇讛 讜住转 注讚 砖转拽讘注谞讛 砖诇砖 驻注诪讬诐 讜讗讬谞讛 诪讟讛专转 诪谉 讛讜住转 注讚 砖转注拽专 诪诪谞讛 砖诇砖 驻注诪讬诐

If she deviated from the norm to see the flow of blood on the twentieth day three times, it becomes permitted for her to engage in intercourse on the fifteenth, and she has established the twentieth day for herself as the day of her fixed menstrual cycle, as a woman establishes a fixed menstrual cycle only after she establishes it three times. And a woman is purified from the existing fixed menstrual cycle, in the sense that intercourse is permitted on that day, only when she has been displaced from that day three times.

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