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Today's Daf Yomi

December 27, 2019 | 讻状讟 讘讻住诇讜 转砖状驻

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Niddah 65

Rav says the law of a woman who is twelve and six months is different from the cases written in the mishna. The gemara questions this from a braita. Someone tried to pasken like Rav but was mistaken in his understanding of Rav and as a result died so that he didn’t pasken incorrectly. When one’s teeth fall out, his food also becomes limited. How long is an “onah”? The gemara brings a contradiction from some other source where “onah” is translated in another way. Rav and Shmuel taught against the mishna that immediately after having sex the first night, one should immediately separate from his wife – as concern there will be niddah blood. Is blood from tearing the hymen different in color from niddah blood and therefore easier to distinguish?


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转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

注讚 砖转讞讬讛 讛诪讻讛 转谞谉

in accordance with the ruling of the mishna: The Sages give her four nights, then he should have given her longer, as we learned in the mishna that according to Beit Hillel the blood may be attributed to the torn hymen until the wound heals.

讗诇讗 讚讬讛讬讘 诇讛 讻讜诇讛讜 讘讬诪讬 谞注专讜转 谞注专讜转 砖谞讬诐 注砖专 讞讚砖 诪讬 讗讬讻讗 讜讛讗 讗诪专 砖诪讜讗诇 讗讬谉 讘讬谉 谞注专讜转 诇讘讙专讜转 讗诇讗 砖砖讛 讞讚砖讬诐 讘诇讘讚 讜讻讬 转讬诪讗 讘爪讬专 诪讛讻讬 讛讜讗 讚诇讬讻讗 讛讗 讟驻讬 讗讬讻讗 讛讗 讘诇讘讚 拽讗诪专

Rather, you will say that he gave her these four nights all during her days as a young woman. Are there twelve months when one has the status of a young woman? But didn鈥檛 Shmuel say: The difference in time between becoming a young woman and becoming a grown woman is only six months? And if you would say that Shmuel is saying that it is in less than six months that there is no transition from young woman to grown woman status, but there is such a transition in more than six months, as women develop differently, that is not so, as Shmuel said: Only, which indicates that the period is neither less nor more than six months.

讗诇讗 讚讬讛讬讘 诇讛 砖转讬诐 讘讬诪讬 拽讟谞讜转 讜砖转讬诐 讘讬诪讬 谞注专讜转 讛讗 讘注讗 诪讬谞讬讛 专讘 讞讬谞谞讗 讘专 砖诇诪讬讗 诪专讘 讛讙讬注 讝诪谞讛 诇专讗讜转 转讞转 讘注诇讛 诪讛讜

Rather, you will suggest that Rabbi Yehuda HaNasi gave her two days during her days as a minor, and he gave her two days during her days as a young woman. This too is difficult, as Rav 岣nnana bar Shelamya asked Rav: With regard to a young girl who married before she reached puberty, and then her time to see menstrual blood arrived while she was under the authority of her husband, what is the halakha? Does she have the four nights when the blood is considered to be from her torn hymen?

讗诪专 诇讬讛 讻诇 讘注讬诇讜转 砖讗转讛 讘讜注诇 讗讬谞谉 讗诇讗 讗讞转 讜讛砖讗专 诪砖诇讬诪讬谉 诇讗专讘注讛 诇讬诇讜转

And Rav said to him: All the acts of intercourse that you engage in while she is still too young are considered as only one act of intercourse, and the remainder, i.e., three more acts of intercourse, complete the total number of four nights. If so, Rabbi Yehuda HaNasi could not have given her two nights as a minor, since at most those acts of intercourse count as one.

讗诇讗 讚讬讛讬讘 诇讛 讗讞转 讘讬诪讬 拽讟谞讜转 讜砖转讬诐 讘讬诪讬 谞注专讜转 讜讗讞转 讘讬诪讬 讘讙专讜转 讗讬 讗诪专转 讘砖诇诪讗 讘讜讙专转 讘注诇诪讗 讬讛讘讬谞谉 诇讛 讟驻讬 讻讬 讛讬讻讬 讚讗讛谞讬 拽讟谞讜转 讘讬诪讬 谞注专讜转 诇诪讘爪专 诇讛 讞讚讗 讗讛谞讬 谞诪讬 谞注专讜转 诇讘讙专讜转 诇诪讘爪专 诇讛 讞讚讗

Rather, you will suggest that he gave her one night during her days as a minor, and two nights during her days as a young woman, and one night during her days as a grown woman. But this is also difficult: Granted, if you say that we generally give a grown woman more than one night, then one can understand why Rabbi Yehuda HaNasi gave her one night in this case: Just as all the acts of intercourse she engaged in as a minor have the effect to deduct one night for her days as a young woman, similarly all the acts of intercourse she engaged in while a young woman have the effect to deduct one night for her days as a grown woman, leaving her with one.

讗诇讗 讗讬 讗诪专转 讘讜讙专转 讚注诇诪讗 诇讗 讬讛讘讬谞谉 诇讛 讟驻讬 诇讗 诇讬转讘 诇讛 讗诇讗 讘注讬诇转 诪爪讜讛 讜转讜 诇讗

But if you say that we generally do not give a grown woman more than one night, then in this case Rabbi Yehuda HaNasi should have given her as a grown woman only the one act of relations that consummate a marriage, which are a mitzva, i.e., merely a single act of intercourse, and nothing more, as otherwise the acts of intercourse before she became a grown woman would not have affected her status.

诇注讜诇诐 讚讬讛讬讘 诇讛 讗讞转 讘讬诪讬 拽讟谞讜转 讜砖诇砖 讘讬诪讬 谞注专讜转 诪讬 住讘专转 讻诇 转诇转讗 讬专讞讬 讞讚讗 注讜谞讛 讻诇 转专讬 讬专讞讬 讞讚讗 注讜谞讛

The Gemara answers: Actually, the correct explanation is that Rabbi Yehuda HaNasi gave her one night during her days as a minor and three nights during her days as a young woman. And as for the fact that she has the status of a young woman for only exactly six months, do you maintain that every three months was counted as one period of the husband鈥檚 absence, such that she had only two nights in six months? This is not the case. Rather, every two months was counted as one period, and therefore she had three nights during these six months when she could attribute the blood to her torn hymen.

诪谞讬诪讬谉 住拽住谞讗讛 讛讜讛 砖拽讬诇 讜讗讝讬诇 诇讗转专讬讛 讚砖诪讜讗诇 住讘专 诇诪注讘讚 注讜讘讚讗 讻讜讜转讬讛 讚专讘 讗驻讬诇讜 专讗转讛 讗诪专 诇讗 驻诇讬讙 专讘 讘讬谉 专讗转讛 讘讬谉 诇讗 专讗转讛

The Gemara relates that the Sage Minyamin Saksana was coming and walking to the place of Shmuel. He thought that he would perform an action in accordance with the opinion of Rav, in that he would permit a grown woman to attribute blood to her torn hymen for the entire first night, even though she had already seen menstrual blood before she was married. Minyamin mistakenly said to himself: Rav does not distinguish between a woman who has seen menstrual blood and a woman who has not seen menstrual blood.

拽讚讬诐 砖讻讬讘 讘讗讜专讞讗 拽专讬 砖诪讜讗诇 注诇讬讛 讚专讘 诇讗 讬讗谞讛 诇爪讚讬拽 讻诇 讗讜谉

Before Minyamin reached Shmuel鈥檚 place, he passed away on the road, and he never completed the journey. Upon hearing this, Shmuel recited this verse about Rav: 鈥淣o mishap shall befall the righteous鈥 (Proverbs 12:21), i.e., God does not allow prohibited acts to come from the statements of the righteous. In this case, Minyamin ruled incorrectly, based on a misunderstanding of Rav鈥檚 statement.

讗诪专 专讘 讞讬谞谞讗 讘专 砖诇诪讬讗 诪砖诪讬讛 讚专讘 讻讬讜谉 砖谞转拽讜 砖谞讬讜 砖诇 讗讚诐 谞转诪注讟讜 诪讝讜谞讜转讬讜 砖谞讗诪专 讙诐 讗谞讻讬 谞转转讬 诇讱 谞拽讬讜谉 砖谞讬诐 讘讻诇 注专讬讻诐 讜讞住专 诇讞诐 讘讻诇 诪拽讜诪转讬讻诐

Since the Gemara cited Rav 岣nnana bar Shelamya, it cites another of his statements: Rav 岣nnana bar Shelamya said in the name of Rav: Once a person鈥檚 teeth fall out and he has difficulty eating, his food diminshes accordingly, as it is stated: 鈥淎nd I also have given you cleanness of teeth in all your cities, and lack of bread in all your places鈥 (Amos 4:6). The term 鈥渃leanness of teeth鈥 is here a euphemism for having no teeth at all, which leads to a lack of bread.

专讗转讛 讜注讜讚讛 转谞讜 专讘谞谉 专讗转讛 讜注讜讚讛 讘讘讬转 讗讘讬讛 讘讬转 讛诇诇 讗讜诪专讬诐 讻诇 讛诇讬诇讛 砖诇讛 讜谞讜转谞讬谉 诇讛 注讜谞讛 砖诇诪讛 讜讻诪讛 注讜谞讛 砖诇诪讛 驻讬专砖 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 诇讬诇讛 讜讞爪讬 讬讜诐

搂 The mishna teaches: In the case of a young woman who saw menstrual blood before marriage, while she was still in her father鈥檚 house, Beit Hillel say: They may engage in several acts of intercourse, as any bleeding throughout the entire night is attributed to the torn hymen. The Sages taught in a baraita: In the case of a young woman who saw menstrual blood while she was still in her father鈥檚 house, Beit Hillel say: All the night is hers, and the Sages give her one complete period of time during which she may attribute all bleeding to her torn hymen. And how long is a complete period of time in this context? Rabban Shimon ben Gamliel explained that it is one night and half of the next day.

讜诪讬 讘注讬谞谉 讻讜诇讬 讛讗讬 讜专诪讬谞讛讬 讛专讬 砖讛讬讜 讙转讬讜 讜讘讬转 讘讚讬讜 讟诪讗讜转 讜讘拽砖 诇注砖讜转谉 讘讟讛专讛 讻讬爪讚 讛讜讗 注讜砖讛 讛讚驻讬谉 讜讛诇讜诇讘讬谉 讜讛注讚砖讬谉 诪讚讬讞谉

The Gemara asks: But do we require all this time of one night and half of a day for a complete period? And the Gemara raises a contradiction from a baraita: In the case of one whose winepresses or olive presses were impure and he wished to prepare his grapes and olives in a state of ritual purity, how does he act? He should rinse the planks used to press the grapes in the winepress, and the palm branches used as brooms, and the troughs,

讛注拽诇讬诐 砖诇 谞爪专讬诐 讜砖诇 讘爪讘讜抓 诪谞讙讘谉 砖诇 砖讬驻讗 讜砖诇 讙诪讬 诪讬讬砖谞谉 讜讻诪讛 诪讬讬砖谞谉 砖谞讬诐 注砖专 讞讚砖 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诪谞讬讞谉 诪讙转 诇讙转 讜诪讘讚 诇讘讚

and he should clean the pressing baskets with ashes and water if they were made of palm leaves or of hemp [bitzbutz], or leave them dormant if they were made of bast [shifa] or of reeds, because these absorb more of the wine. And how long must one leave them dormant? He must leave them for twelve months. Rabban Shimon ben Gamliel says: He can lay them aside from one wine-pressing season to the next wine-pressing season, or from one olive-pressing season to the next olive-pressing season.

讛讬讬谞讜 转谞讗 拽诪讗 讗讬讻讗 讘讬谞讬讬讛讜 讞专驻讬 讜讗驻诇讬

The Gemara interrupts its citation to analyze the baraita: Rabban Shimon ben Gamliel鈥檚 statement is the same as that of the first tanna, as there are twelve months between one wine-pressing season and the next. The Gemara responds: The difference between them is the matter of the early and late ripening season for grapes. Rabban Shimon ben Gamliel does not require a precise measure of twelve months, as the difference in time between ripening seasons can be slightly more or less than that.

专讘讬 讬讜住讬 讗讜诪专 讛专讜爪讛 诇讟讛专 诪讬讚 诪讙注讬诇谉 讘专讜转讞讬谉 讗讜 讞讜诇讟谉 讘诪讬 讝讬转讬诐 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诪砖讜诐 专讘讬 讬讜住讬 诪谞讬讞谉 转讞转 讛爪讬谞讜专 砖诪讬诪讬讜 诪拽诇讞讬谉 讗讜 讘诪注讬讬谉 砖诪讬诪讬讜 专讜讚驻讬谉 讜讻诪讛 注讜谞讛 讻讚专讱 砖讗诪专讜 讘讬讬谉 谞住讱 讻讱 讗诪专讜 讘讟讛专讜转

The Gemara continues its citation of the baraita. Rabbi Yosei says: One who wishes to purify the baskets immediately, without waiting a year, purges them in boiling water or scalds them in olive water. Rabban Shimon ben Gamliel says in the name of Rabbi Yosei: One sets them under a pipe whose water flows constantly or in a spring with rapid waters. And how much time should he leave them there? He should leave them for a period of time. In the same way that the Sages stated this time frame with regard to wine used for a libation in idol worship, so too the Sages stated this time frame with regard to matters of ritual purity.

讻诇驻讬 诇讬讬讗 讘讟讛专讜转 拽讬讬诪讬谞谉 讗诇讗 讻讚专讱 砖讗诪专讜 讘讟讛专讜转 讻讱 讗诪专讜 讘讬讬谉 谞住讱

The Gemara expresses surprise at this last clause: Isn鈥檛 it the opposite [kelapei layya]? We are dealing with matters of purity in this baraita. Rather, the baraita means: In the same way that the Sages stated this time frame with regard to matters of ritual purity, so too the Sages stated this time frame in the case of wine used for a libation in idol worship.

讜讻诪讛 注讜谞讛 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讗讜 讬讜诐 讗讜 诇讬诇讛 专讘讬 讞谞讛 砖讗讜谞讗 讜讗诪专讬 诇讛 专讘讬 讞谞讛 讘专 砖讗讜谞讗 讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讞爪讬 讬讜诐 讜讞爪讬 诇讬诇讛

The Gemara asks: And how long is the period of time referred to in the baraita? Rabbi 岣yya bar Abba says that Rabbi Yo岣nan says: Either the day or the night. Rabbi 岣na She鈥檕na, and some say Rabbi 岣na bar She鈥檕na, say that Rabba bar bar 岣na says that Rabbi Yo岣nan says: Half a day and half a night.

讜讗诪专 专讘 砖诪讜讗诇 讘专 专讘 讬爪讞拽 讜诇讗 驻诇讬讙讬 讛讗 讘转拽讜驻转 谞讬住谉 讜转砖专讬 讛讗 讘转拽讜驻转 转诪讜讝 讜讟讘转

And Rav Shmuel bar Rav Yitz岣k said: And the Sages do not disagree. The ruling of this one, who says either a day or a night, is stated with regard to the equinox of the season of Nisan or Tishrei, when the days and night are equal; whereas the ruling of that one, who says half a day and half a night, is stated with regard to the solstice of the season of Tammuz, i.e., summer, or Tevet, i.e., winter, which have the longest day or night respectively, so that half the day and half the night together amount to twelve hours. This baraita apparently contradicts the statement of Rabban Shimon ben Gamliel, who says that the woman may attribute the blood to her hymen for a night and half the day.

讛讻讗 谞诪讬 讗讬诪讗 讙讘讬 谞讚讛 讞爪讬 讬讜诐 讜讞爪讬 诇讬诇讛 讜讛讗 诇讬诇讛 讜讞爪讬 讬讜诐 拽讗诪专 讗诇讗 讗讬 诇讬诇讛 讚谞讬住谉 讜转砖专讬 讗讬 讞爪讬 讬讜诐 讜讞爪讬 诇讬诇讛 讚讟讘转 讜转诪讜讝

The Gemara answers: Here too, one can say with regard to a menstruating woman that he meant half a day and half a night. The Gemara raises a difficulty. But Rabban Shimon ben Gamliel said a night and half a day. The Gemara clarifies: Rather, this is what Rabban Shimon ben Gamliel meant: Either a night during Nisan or Tishrei, which is twelve hours, or half a day and half a night during Tevet or Tammuz, which also equals twelve hours.

讜讗讬讘注讬转 讗讬诪讗 砖讗谞讬 讻转讜讘讛 讚诪讙讘讬 讘讛 讟驻讬 注讚 讚讞转诪讬

And if you wish, say instead: With regard to the purity of wine, a period is twelve hours. But in the case of marriage the time frame is different, due to the marriage contract, which is signed before the marriage is consummated, as there are those who delay for a lengthy period until they complete and sign it. Consequently, the Sages extended the period in this case to a night and half a day.

专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讛诇讻讛 讘讜注诇 讘注讬诇转 诪爪讜讛 讜驻讜专砖

搂 Although the mishna provides a certain period of time for both a minor and a young woman during which they may attribute any blood to the torn hymen, nevertheless Rav and Shmuel both say that the halakha is that the groom engages in relations that consummate a marriage, which are a mitzva, and then he separates from his wife.

诪转讬讘 专讘 讞住讚讗 诪注砖讛 讜谞转谉 诇讛 专讘讬 讗专讘注讛 诇讬诇讜转 诪转讜讱 砖谞讬诐 注砖专 讞讚砖

Rav 岣sda raises an objection from the baraita: There was an incident involving a virgin who married, and Rabbi Yehuda HaNasi gave her four nights to engage in intercourse within twelve months of her wedding. This indicates that the husband does not have to separate from his wife immediately after the first act of intercourse is completed.

讗诪专 诇讬讛 专讘讗 讛讚讜专讬 讗驻讬专讻讗 诇诪讛 诇讬 讗讜转讬讘 诪诪转谞讬转讬谉 讛讜讗 住讘专 诪注砖讛 专讘

Rava said to Rav 岣sda: Why do I need to search for a refutation from a baraita, which is not necessarily known by all? One can raise a difficulty from an explicit statement of the mishna, which states that the first blood a woman sees on her wedding night is attributed to her torn hymen. The Gemara explains that Rav 岣sda raises his objection from the baraita, as he holds that a practical incident ruled upon by a Sage is a preferable source.

诪讻诇 诪拽讜诐 诇专讘 讜砖诪讜讗诇 拽砖讬讗 讗讬谞讛讜 讚注讘讚讜 讻专讘讜转讬谞讜 讚转谞讬讗 专讘讜转讬谞讜 讞讝专讜 讜谞诪谞讜 讘讜注诇 讘注讬诇转 诪爪讜讛 讜驻讜专砖

The Gemara returns to the objection: In any case, this baraita is difficult for Rav and Shmuel. The Gemara answers that they acted in accordance with the opinion attributed to our Sages, as it is taught in a baraita: Our Sages returned and were counted again, i.e., they voted and decided, that the groom engages in relations that consummate a marriage, which are a mitzva, and subsequently he separates from his wife.

讗诪专 注讜诇讗 讻讬 讛讜讜 讘讛 专讘讬 讬讜讞谞谉 讜专讬砖 诇拽讬砖 讘转讬谞讜拽转 诇讗 讛讜讜 诪住拽讬 诪讬谞讛 讗诇讗 讻讚诪住讬拽 转注诇讗 诪讘讬 讻专讘讗 讜诪住讬讬诪讬 讘讛 讛讻讬 讘讜注诇 讘注讬诇转 诪爪讜讛 讜驻讜专砖

The Gemara proves that this ruling of Rav and Shmuel, based on the baraita, is also the opinion of Rabbi Yo岣nan and Reish Lakish. Ulla said: When we were learning the topic of a young girl who saw blood on her wedding night with Rabbi Yo岣nan and Reish Lakish, they brought up from it only the amount of earth that the fox brings up from a plowed field, i.e., they did not establish the halakha as stated in the mishna. And they concluded the discussion in this manner: The groom engages in relations that consummate a marriage, which are a mitzva, and then he separates from his wife.

讗诪专 诇讜 专讘讬 讗讘讗 诇专讘 讗砖讬 讗诇讗 诪注转讛 讘注诇 谞驻砖 诇讗 讬讙诪讜专 讘讬讗转讜 讗诪专 诇讜 讗诐 讻谉 诇讘讜 谞讜拽驻讜 讜驻讜专砖

Rabbi Abba said to Rav Ashi, in light of this ruling that the groom must separate from his bride after completing the act of intercourse: If that is so, a pious person should not complete his act of intercourse, lest he unintentionally continue longer than is permitted. Rav Ashi said to him in reply: The Sages did not issue such a decree, because if so, his heart will strike him with fear that perhaps his wife will begin to bleed while he is engaged in the act of intercourse, and he will separate from his wife completely and will not consummate the marriage.

转谞讜 专讘谞谉 讜讻讜诇谉 砖讛讬讜 砖讜驻注讜转 讚诐 讜讘讗讜转 诪转讜讱 讗专讘注讛 诇讬诇讜转 诇讗讞专 讗专讘注讛 诇讬诇讜转 诪转讜讱 讛诇讬诇讛 诇讗讞专 讛诇讬诇讛 讻讜诇谉 爪专讬讻讜转 诇讘讚讜拽 讗转 注爪诪谉

搂 The mishna teaches that a young girl is given four nights during which any bleeding is attributed to her torn hymen. The Sages taught in a baraita: And with regard to all of them, i.e., all the women who are given four nights, if they were discharging blood continually, from four nights until after those four nights, or in the case of those women who are given only one night, if they discharge blood from that one night until after that night, they may not attribute the blood to the torn hymen. Rather, all of them must examine themselves, in the manner that will be explained.

讜讘讻讜诇谉 专讘讬 诪讗讬专 诪讞诪讬专 讻讚讘专讬 讘讬转 砖诪讗讬

And with regard to all of these women, Rabbi Meir is stringent in accordance with the statement of Beit Shammai, and therefore a minor girl who bleeds for more than four nights must examine herself, despite the fact that Beit Hillel say she remains ritually pure until the wound has healed. Similarly, Rabbi Meir holds that with regard to a young girl who has reached puberty, if she continues to bleed after the first night she must examine herself.

讜砖讗专 专讗讬讜转 砖讘讬谉 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 讛诇讱 讗讞专 诪专讗讛 讚诪讬诐

The baraita continues: But with regard to the other cases of seeing blood, when she does not discharge blood continuously but bleeds again the following day, concerning which there is a dispute between Beit Shammai and Beit Hillel, Rabbi Meir holds that one follows the appearance of the blood. In other words, he does not maintain entirely in accordance with the opinion of Beit Shammai. Beit Hillel rule that the woman is ritually pure even if the color of the blood has changed, whereas Beit Shammai hold that she is ritually impure even if the color of the blood has not changed.

砖讛讬讛 专讘讬 诪讗讬专 讗讜诪专 诪专讗讛 讚诪讬诐 诪砖讜谞讬诐 讛谉 讝讛 诪讝讛 讻讬爪讚 讚诐 谞讚讛 讗讚讜诐 讚诐 讘转讜诇讬诐 讗讬谞讜 讗讚讜诐 讚诐 谞讚讛 讝讬讛讜诐 讚诐 讘转讜诇讬诐 讗讬谞讜 讝讬讛讜诐 讚诐 谞讚讛 讘讗 诪谉 讛诪拽讜专 讚诐 讘转讜诇讬诐 讘讗 诪谉 讛爪讚讚讬谉

As Rabbi Meir would say: The appearances of impure and pure blood differ from one another. How so? The blood of a menstruating woman is red, whereas blood that comes from a torn hymen, indicating that she was a virgin, is not red. The blood of a menstruating woman is cloudy; blood that indicates that she was a virgin is not cloudy. Finally, the blood of a menstruating woman comes from the uterus; blood that indicates that she was a virgin comes from the sides of the vaginal wall.

讗诪专 专讘讬 讬爪讞拽 讘专 专讘讬 讬讜住讬 讗诪专 专讘讬 讬讜讞谞谉 讝讜 讚讘专讬 专讘讬 诪讗讬专 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 讻诇 诪专讗讛 讚诪讬诐 讗讞转 讛谉

Rabbi Yitz岣k bar Rabbi Yosei says that Rabbi Yo岣nan says: This is the statement of Rabbi Meir. According to Rabbi Meir, it is possible to examine the color of blood to determine whether it is menstrual blood or hymenal blood. But the Rabbis say that all appearances of blood are one, i.e., there is no distinction between the appearance of menstrual blood and blood indicating one鈥檚 loss of virginity.

转谞讜 专讘谞谉 讛专讜讗讛 讚诐 诪讞诪转 转砖诪讬砖 诪砖诪砖转 驻注诐 专讗砖讜谞讛 讜砖谞讬讛 讜砖诇讬砖讬转 诪讻讗谉 讜讗讬诇讱 诇讗 转砖诪砖 注讚 砖转转讙专砖

The Sages taught in a baraita: A woman who sees blood due to sexual intercourse may engage in intercourse before the first time this occurs, before the second time this occurs, and before the third time this occurs. From this point forward, i.e., after three consecutive occurrences of bleeding due to intercourse, she may not engage in intercourse until she is divorced from her husband

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Niddah 65

The William Davidson Talmud | Powered by Sefaria

Niddah 65

注讚 砖转讞讬讛 讛诪讻讛 转谞谉

in accordance with the ruling of the mishna: The Sages give her four nights, then he should have given her longer, as we learned in the mishna that according to Beit Hillel the blood may be attributed to the torn hymen until the wound heals.

讗诇讗 讚讬讛讬讘 诇讛 讻讜诇讛讜 讘讬诪讬 谞注专讜转 谞注专讜转 砖谞讬诐 注砖专 讞讚砖 诪讬 讗讬讻讗 讜讛讗 讗诪专 砖诪讜讗诇 讗讬谉 讘讬谉 谞注专讜转 诇讘讙专讜转 讗诇讗 砖砖讛 讞讚砖讬诐 讘诇讘讚 讜讻讬 转讬诪讗 讘爪讬专 诪讛讻讬 讛讜讗 讚诇讬讻讗 讛讗 讟驻讬 讗讬讻讗 讛讗 讘诇讘讚 拽讗诪专

Rather, you will say that he gave her these four nights all during her days as a young woman. Are there twelve months when one has the status of a young woman? But didn鈥檛 Shmuel say: The difference in time between becoming a young woman and becoming a grown woman is only six months? And if you would say that Shmuel is saying that it is in less than six months that there is no transition from young woman to grown woman status, but there is such a transition in more than six months, as women develop differently, that is not so, as Shmuel said: Only, which indicates that the period is neither less nor more than six months.

讗诇讗 讚讬讛讬讘 诇讛 砖转讬诐 讘讬诪讬 拽讟谞讜转 讜砖转讬诐 讘讬诪讬 谞注专讜转 讛讗 讘注讗 诪讬谞讬讛 专讘 讞讬谞谞讗 讘专 砖诇诪讬讗 诪专讘 讛讙讬注 讝诪谞讛 诇专讗讜转 转讞转 讘注诇讛 诪讛讜

Rather, you will suggest that Rabbi Yehuda HaNasi gave her two days during her days as a minor, and he gave her two days during her days as a young woman. This too is difficult, as Rav 岣nnana bar Shelamya asked Rav: With regard to a young girl who married before she reached puberty, and then her time to see menstrual blood arrived while she was under the authority of her husband, what is the halakha? Does she have the four nights when the blood is considered to be from her torn hymen?

讗诪专 诇讬讛 讻诇 讘注讬诇讜转 砖讗转讛 讘讜注诇 讗讬谞谉 讗诇讗 讗讞转 讜讛砖讗专 诪砖诇讬诪讬谉 诇讗专讘注讛 诇讬诇讜转

And Rav said to him: All the acts of intercourse that you engage in while she is still too young are considered as only one act of intercourse, and the remainder, i.e., three more acts of intercourse, complete the total number of four nights. If so, Rabbi Yehuda HaNasi could not have given her two nights as a minor, since at most those acts of intercourse count as one.

讗诇讗 讚讬讛讬讘 诇讛 讗讞转 讘讬诪讬 拽讟谞讜转 讜砖转讬诐 讘讬诪讬 谞注专讜转 讜讗讞转 讘讬诪讬 讘讙专讜转 讗讬 讗诪专转 讘砖诇诪讗 讘讜讙专转 讘注诇诪讗 讬讛讘讬谞谉 诇讛 讟驻讬 讻讬 讛讬讻讬 讚讗讛谞讬 拽讟谞讜转 讘讬诪讬 谞注专讜转 诇诪讘爪专 诇讛 讞讚讗 讗讛谞讬 谞诪讬 谞注专讜转 诇讘讙专讜转 诇诪讘爪专 诇讛 讞讚讗

Rather, you will suggest that he gave her one night during her days as a minor, and two nights during her days as a young woman, and one night during her days as a grown woman. But this is also difficult: Granted, if you say that we generally give a grown woman more than one night, then one can understand why Rabbi Yehuda HaNasi gave her one night in this case: Just as all the acts of intercourse she engaged in as a minor have the effect to deduct one night for her days as a young woman, similarly all the acts of intercourse she engaged in while a young woman have the effect to deduct one night for her days as a grown woman, leaving her with one.

讗诇讗 讗讬 讗诪专转 讘讜讙专转 讚注诇诪讗 诇讗 讬讛讘讬谞谉 诇讛 讟驻讬 诇讗 诇讬转讘 诇讛 讗诇讗 讘注讬诇转 诪爪讜讛 讜转讜 诇讗

But if you say that we generally do not give a grown woman more than one night, then in this case Rabbi Yehuda HaNasi should have given her as a grown woman only the one act of relations that consummate a marriage, which are a mitzva, i.e., merely a single act of intercourse, and nothing more, as otherwise the acts of intercourse before she became a grown woman would not have affected her status.

诇注讜诇诐 讚讬讛讬讘 诇讛 讗讞转 讘讬诪讬 拽讟谞讜转 讜砖诇砖 讘讬诪讬 谞注专讜转 诪讬 住讘专转 讻诇 转诇转讗 讬专讞讬 讞讚讗 注讜谞讛 讻诇 转专讬 讬专讞讬 讞讚讗 注讜谞讛

The Gemara answers: Actually, the correct explanation is that Rabbi Yehuda HaNasi gave her one night during her days as a minor and three nights during her days as a young woman. And as for the fact that she has the status of a young woman for only exactly six months, do you maintain that every three months was counted as one period of the husband鈥檚 absence, such that she had only two nights in six months? This is not the case. Rather, every two months was counted as one period, and therefore she had three nights during these six months when she could attribute the blood to her torn hymen.

诪谞讬诪讬谉 住拽住谞讗讛 讛讜讛 砖拽讬诇 讜讗讝讬诇 诇讗转专讬讛 讚砖诪讜讗诇 住讘专 诇诪注讘讚 注讜讘讚讗 讻讜讜转讬讛 讚专讘 讗驻讬诇讜 专讗转讛 讗诪专 诇讗 驻诇讬讙 专讘 讘讬谉 专讗转讛 讘讬谉 诇讗 专讗转讛

The Gemara relates that the Sage Minyamin Saksana was coming and walking to the place of Shmuel. He thought that he would perform an action in accordance with the opinion of Rav, in that he would permit a grown woman to attribute blood to her torn hymen for the entire first night, even though she had already seen menstrual blood before she was married. Minyamin mistakenly said to himself: Rav does not distinguish between a woman who has seen menstrual blood and a woman who has not seen menstrual blood.

拽讚讬诐 砖讻讬讘 讘讗讜专讞讗 拽专讬 砖诪讜讗诇 注诇讬讛 讚专讘 诇讗 讬讗谞讛 诇爪讚讬拽 讻诇 讗讜谉

Before Minyamin reached Shmuel鈥檚 place, he passed away on the road, and he never completed the journey. Upon hearing this, Shmuel recited this verse about Rav: 鈥淣o mishap shall befall the righteous鈥 (Proverbs 12:21), i.e., God does not allow prohibited acts to come from the statements of the righteous. In this case, Minyamin ruled incorrectly, based on a misunderstanding of Rav鈥檚 statement.

讗诪专 专讘 讞讬谞谞讗 讘专 砖诇诪讬讗 诪砖诪讬讛 讚专讘 讻讬讜谉 砖谞转拽讜 砖谞讬讜 砖诇 讗讚诐 谞转诪注讟讜 诪讝讜谞讜转讬讜 砖谞讗诪专 讙诐 讗谞讻讬 谞转转讬 诇讱 谞拽讬讜谉 砖谞讬诐 讘讻诇 注专讬讻诐 讜讞住专 诇讞诐 讘讻诇 诪拽讜诪转讬讻诐

Since the Gemara cited Rav 岣nnana bar Shelamya, it cites another of his statements: Rav 岣nnana bar Shelamya said in the name of Rav: Once a person鈥檚 teeth fall out and he has difficulty eating, his food diminshes accordingly, as it is stated: 鈥淎nd I also have given you cleanness of teeth in all your cities, and lack of bread in all your places鈥 (Amos 4:6). The term 鈥渃leanness of teeth鈥 is here a euphemism for having no teeth at all, which leads to a lack of bread.

专讗转讛 讜注讜讚讛 转谞讜 专讘谞谉 专讗转讛 讜注讜讚讛 讘讘讬转 讗讘讬讛 讘讬转 讛诇诇 讗讜诪专讬诐 讻诇 讛诇讬诇讛 砖诇讛 讜谞讜转谞讬谉 诇讛 注讜谞讛 砖诇诪讛 讜讻诪讛 注讜谞讛 砖诇诪讛 驻讬专砖 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 诇讬诇讛 讜讞爪讬 讬讜诐

搂 The mishna teaches: In the case of a young woman who saw menstrual blood before marriage, while she was still in her father鈥檚 house, Beit Hillel say: They may engage in several acts of intercourse, as any bleeding throughout the entire night is attributed to the torn hymen. The Sages taught in a baraita: In the case of a young woman who saw menstrual blood while she was still in her father鈥檚 house, Beit Hillel say: All the night is hers, and the Sages give her one complete period of time during which she may attribute all bleeding to her torn hymen. And how long is a complete period of time in this context? Rabban Shimon ben Gamliel explained that it is one night and half of the next day.

讜诪讬 讘注讬谞谉 讻讜诇讬 讛讗讬 讜专诪讬谞讛讬 讛专讬 砖讛讬讜 讙转讬讜 讜讘讬转 讘讚讬讜 讟诪讗讜转 讜讘拽砖 诇注砖讜转谉 讘讟讛专讛 讻讬爪讚 讛讜讗 注讜砖讛 讛讚驻讬谉 讜讛诇讜诇讘讬谉 讜讛注讚砖讬谉 诪讚讬讞谉

The Gemara asks: But do we require all this time of one night and half of a day for a complete period? And the Gemara raises a contradiction from a baraita: In the case of one whose winepresses or olive presses were impure and he wished to prepare his grapes and olives in a state of ritual purity, how does he act? He should rinse the planks used to press the grapes in the winepress, and the palm branches used as brooms, and the troughs,

讛注拽诇讬诐 砖诇 谞爪专讬诐 讜砖诇 讘爪讘讜抓 诪谞讙讘谉 砖诇 砖讬驻讗 讜砖诇 讙诪讬 诪讬讬砖谞谉 讜讻诪讛 诪讬讬砖谞谉 砖谞讬诐 注砖专 讞讚砖 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诪谞讬讞谉 诪讙转 诇讙转 讜诪讘讚 诇讘讚

and he should clean the pressing baskets with ashes and water if they were made of palm leaves or of hemp [bitzbutz], or leave them dormant if they were made of bast [shifa] or of reeds, because these absorb more of the wine. And how long must one leave them dormant? He must leave them for twelve months. Rabban Shimon ben Gamliel says: He can lay them aside from one wine-pressing season to the next wine-pressing season, or from one olive-pressing season to the next olive-pressing season.

讛讬讬谞讜 转谞讗 拽诪讗 讗讬讻讗 讘讬谞讬讬讛讜 讞专驻讬 讜讗驻诇讬

The Gemara interrupts its citation to analyze the baraita: Rabban Shimon ben Gamliel鈥檚 statement is the same as that of the first tanna, as there are twelve months between one wine-pressing season and the next. The Gemara responds: The difference between them is the matter of the early and late ripening season for grapes. Rabban Shimon ben Gamliel does not require a precise measure of twelve months, as the difference in time between ripening seasons can be slightly more or less than that.

专讘讬 讬讜住讬 讗讜诪专 讛专讜爪讛 诇讟讛专 诪讬讚 诪讙注讬诇谉 讘专讜转讞讬谉 讗讜 讞讜诇讟谉 讘诪讬 讝讬转讬诐 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诪砖讜诐 专讘讬 讬讜住讬 诪谞讬讞谉 转讞转 讛爪讬谞讜专 砖诪讬诪讬讜 诪拽诇讞讬谉 讗讜 讘诪注讬讬谉 砖诪讬诪讬讜 专讜讚驻讬谉 讜讻诪讛 注讜谞讛 讻讚专讱 砖讗诪专讜 讘讬讬谉 谞住讱 讻讱 讗诪专讜 讘讟讛专讜转

The Gemara continues its citation of the baraita. Rabbi Yosei says: One who wishes to purify the baskets immediately, without waiting a year, purges them in boiling water or scalds them in olive water. Rabban Shimon ben Gamliel says in the name of Rabbi Yosei: One sets them under a pipe whose water flows constantly or in a spring with rapid waters. And how much time should he leave them there? He should leave them for a period of time. In the same way that the Sages stated this time frame with regard to wine used for a libation in idol worship, so too the Sages stated this time frame with regard to matters of ritual purity.

讻诇驻讬 诇讬讬讗 讘讟讛专讜转 拽讬讬诪讬谞谉 讗诇讗 讻讚专讱 砖讗诪专讜 讘讟讛专讜转 讻讱 讗诪专讜 讘讬讬谉 谞住讱

The Gemara expresses surprise at this last clause: Isn鈥檛 it the opposite [kelapei layya]? We are dealing with matters of purity in this baraita. Rather, the baraita means: In the same way that the Sages stated this time frame with regard to matters of ritual purity, so too the Sages stated this time frame in the case of wine used for a libation in idol worship.

讜讻诪讛 注讜谞讛 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讗讜 讬讜诐 讗讜 诇讬诇讛 专讘讬 讞谞讛 砖讗讜谞讗 讜讗诪专讬 诇讛 专讘讬 讞谞讛 讘专 砖讗讜谞讗 讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讞爪讬 讬讜诐 讜讞爪讬 诇讬诇讛

The Gemara asks: And how long is the period of time referred to in the baraita? Rabbi 岣yya bar Abba says that Rabbi Yo岣nan says: Either the day or the night. Rabbi 岣na She鈥檕na, and some say Rabbi 岣na bar She鈥檕na, say that Rabba bar bar 岣na says that Rabbi Yo岣nan says: Half a day and half a night.

讜讗诪专 专讘 砖诪讜讗诇 讘专 专讘 讬爪讞拽 讜诇讗 驻诇讬讙讬 讛讗 讘转拽讜驻转 谞讬住谉 讜转砖专讬 讛讗 讘转拽讜驻转 转诪讜讝 讜讟讘转

And Rav Shmuel bar Rav Yitz岣k said: And the Sages do not disagree. The ruling of this one, who says either a day or a night, is stated with regard to the equinox of the season of Nisan or Tishrei, when the days and night are equal; whereas the ruling of that one, who says half a day and half a night, is stated with regard to the solstice of the season of Tammuz, i.e., summer, or Tevet, i.e., winter, which have the longest day or night respectively, so that half the day and half the night together amount to twelve hours. This baraita apparently contradicts the statement of Rabban Shimon ben Gamliel, who says that the woman may attribute the blood to her hymen for a night and half the day.

讛讻讗 谞诪讬 讗讬诪讗 讙讘讬 谞讚讛 讞爪讬 讬讜诐 讜讞爪讬 诇讬诇讛 讜讛讗 诇讬诇讛 讜讞爪讬 讬讜诐 拽讗诪专 讗诇讗 讗讬 诇讬诇讛 讚谞讬住谉 讜转砖专讬 讗讬 讞爪讬 讬讜诐 讜讞爪讬 诇讬诇讛 讚讟讘转 讜转诪讜讝

The Gemara answers: Here too, one can say with regard to a menstruating woman that he meant half a day and half a night. The Gemara raises a difficulty. But Rabban Shimon ben Gamliel said a night and half a day. The Gemara clarifies: Rather, this is what Rabban Shimon ben Gamliel meant: Either a night during Nisan or Tishrei, which is twelve hours, or half a day and half a night during Tevet or Tammuz, which also equals twelve hours.

讜讗讬讘注讬转 讗讬诪讗 砖讗谞讬 讻转讜讘讛 讚诪讙讘讬 讘讛 讟驻讬 注讚 讚讞转诪讬

And if you wish, say instead: With regard to the purity of wine, a period is twelve hours. But in the case of marriage the time frame is different, due to the marriage contract, which is signed before the marriage is consummated, as there are those who delay for a lengthy period until they complete and sign it. Consequently, the Sages extended the period in this case to a night and half a day.

专讘 讜砖诪讜讗诇 讚讗诪专讬 转专讜讬讬讛讜 讛诇讻讛 讘讜注诇 讘注讬诇转 诪爪讜讛 讜驻讜专砖

搂 Although the mishna provides a certain period of time for both a minor and a young woman during which they may attribute any blood to the torn hymen, nevertheless Rav and Shmuel both say that the halakha is that the groom engages in relations that consummate a marriage, which are a mitzva, and then he separates from his wife.

诪转讬讘 专讘 讞住讚讗 诪注砖讛 讜谞转谉 诇讛 专讘讬 讗专讘注讛 诇讬诇讜转 诪转讜讱 砖谞讬诐 注砖专 讞讚砖

Rav 岣sda raises an objection from the baraita: There was an incident involving a virgin who married, and Rabbi Yehuda HaNasi gave her four nights to engage in intercourse within twelve months of her wedding. This indicates that the husband does not have to separate from his wife immediately after the first act of intercourse is completed.

讗诪专 诇讬讛 专讘讗 讛讚讜专讬 讗驻讬专讻讗 诇诪讛 诇讬 讗讜转讬讘 诪诪转谞讬转讬谉 讛讜讗 住讘专 诪注砖讛 专讘

Rava said to Rav 岣sda: Why do I need to search for a refutation from a baraita, which is not necessarily known by all? One can raise a difficulty from an explicit statement of the mishna, which states that the first blood a woman sees on her wedding night is attributed to her torn hymen. The Gemara explains that Rav 岣sda raises his objection from the baraita, as he holds that a practical incident ruled upon by a Sage is a preferable source.

诪讻诇 诪拽讜诐 诇专讘 讜砖诪讜讗诇 拽砖讬讗 讗讬谞讛讜 讚注讘讚讜 讻专讘讜转讬谞讜 讚转谞讬讗 专讘讜转讬谞讜 讞讝专讜 讜谞诪谞讜 讘讜注诇 讘注讬诇转 诪爪讜讛 讜驻讜专砖

The Gemara returns to the objection: In any case, this baraita is difficult for Rav and Shmuel. The Gemara answers that they acted in accordance with the opinion attributed to our Sages, as it is taught in a baraita: Our Sages returned and were counted again, i.e., they voted and decided, that the groom engages in relations that consummate a marriage, which are a mitzva, and subsequently he separates from his wife.

讗诪专 注讜诇讗 讻讬 讛讜讜 讘讛 专讘讬 讬讜讞谞谉 讜专讬砖 诇拽讬砖 讘转讬谞讜拽转 诇讗 讛讜讜 诪住拽讬 诪讬谞讛 讗诇讗 讻讚诪住讬拽 转注诇讗 诪讘讬 讻专讘讗 讜诪住讬讬诪讬 讘讛 讛讻讬 讘讜注诇 讘注讬诇转 诪爪讜讛 讜驻讜专砖

The Gemara proves that this ruling of Rav and Shmuel, based on the baraita, is also the opinion of Rabbi Yo岣nan and Reish Lakish. Ulla said: When we were learning the topic of a young girl who saw blood on her wedding night with Rabbi Yo岣nan and Reish Lakish, they brought up from it only the amount of earth that the fox brings up from a plowed field, i.e., they did not establish the halakha as stated in the mishna. And they concluded the discussion in this manner: The groom engages in relations that consummate a marriage, which are a mitzva, and then he separates from his wife.

讗诪专 诇讜 专讘讬 讗讘讗 诇专讘 讗砖讬 讗诇讗 诪注转讛 讘注诇 谞驻砖 诇讗 讬讙诪讜专 讘讬讗转讜 讗诪专 诇讜 讗诐 讻谉 诇讘讜 谞讜拽驻讜 讜驻讜专砖

Rabbi Abba said to Rav Ashi, in light of this ruling that the groom must separate from his bride after completing the act of intercourse: If that is so, a pious person should not complete his act of intercourse, lest he unintentionally continue longer than is permitted. Rav Ashi said to him in reply: The Sages did not issue such a decree, because if so, his heart will strike him with fear that perhaps his wife will begin to bleed while he is engaged in the act of intercourse, and he will separate from his wife completely and will not consummate the marriage.

转谞讜 专讘谞谉 讜讻讜诇谉 砖讛讬讜 砖讜驻注讜转 讚诐 讜讘讗讜转 诪转讜讱 讗专讘注讛 诇讬诇讜转 诇讗讞专 讗专讘注讛 诇讬诇讜转 诪转讜讱 讛诇讬诇讛 诇讗讞专 讛诇讬诇讛 讻讜诇谉 爪专讬讻讜转 诇讘讚讜拽 讗转 注爪诪谉

搂 The mishna teaches that a young girl is given four nights during which any bleeding is attributed to her torn hymen. The Sages taught in a baraita: And with regard to all of them, i.e., all the women who are given four nights, if they were discharging blood continually, from four nights until after those four nights, or in the case of those women who are given only one night, if they discharge blood from that one night until after that night, they may not attribute the blood to the torn hymen. Rather, all of them must examine themselves, in the manner that will be explained.

讜讘讻讜诇谉 专讘讬 诪讗讬专 诪讞诪讬专 讻讚讘专讬 讘讬转 砖诪讗讬

And with regard to all of these women, Rabbi Meir is stringent in accordance with the statement of Beit Shammai, and therefore a minor girl who bleeds for more than four nights must examine herself, despite the fact that Beit Hillel say she remains ritually pure until the wound has healed. Similarly, Rabbi Meir holds that with regard to a young girl who has reached puberty, if she continues to bleed after the first night she must examine herself.

讜砖讗专 专讗讬讜转 砖讘讬谉 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 讛诇讱 讗讞专 诪专讗讛 讚诪讬诐

The baraita continues: But with regard to the other cases of seeing blood, when she does not discharge blood continuously but bleeds again the following day, concerning which there is a dispute between Beit Shammai and Beit Hillel, Rabbi Meir holds that one follows the appearance of the blood. In other words, he does not maintain entirely in accordance with the opinion of Beit Shammai. Beit Hillel rule that the woman is ritually pure even if the color of the blood has changed, whereas Beit Shammai hold that she is ritually impure even if the color of the blood has not changed.

砖讛讬讛 专讘讬 诪讗讬专 讗讜诪专 诪专讗讛 讚诪讬诐 诪砖讜谞讬诐 讛谉 讝讛 诪讝讛 讻讬爪讚 讚诐 谞讚讛 讗讚讜诐 讚诐 讘转讜诇讬诐 讗讬谞讜 讗讚讜诐 讚诐 谞讚讛 讝讬讛讜诐 讚诐 讘转讜诇讬诐 讗讬谞讜 讝讬讛讜诐 讚诐 谞讚讛 讘讗 诪谉 讛诪拽讜专 讚诐 讘转讜诇讬诐 讘讗 诪谉 讛爪讚讚讬谉

As Rabbi Meir would say: The appearances of impure and pure blood differ from one another. How so? The blood of a menstruating woman is red, whereas blood that comes from a torn hymen, indicating that she was a virgin, is not red. The blood of a menstruating woman is cloudy; blood that indicates that she was a virgin is not cloudy. Finally, the blood of a menstruating woman comes from the uterus; blood that indicates that she was a virgin comes from the sides of the vaginal wall.

讗诪专 专讘讬 讬爪讞拽 讘专 专讘讬 讬讜住讬 讗诪专 专讘讬 讬讜讞谞谉 讝讜 讚讘专讬 专讘讬 诪讗讬专 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 讻诇 诪专讗讛 讚诪讬诐 讗讞转 讛谉

Rabbi Yitz岣k bar Rabbi Yosei says that Rabbi Yo岣nan says: This is the statement of Rabbi Meir. According to Rabbi Meir, it is possible to examine the color of blood to determine whether it is menstrual blood or hymenal blood. But the Rabbis say that all appearances of blood are one, i.e., there is no distinction between the appearance of menstrual blood and blood indicating one鈥檚 loss of virginity.

转谞讜 专讘谞谉 讛专讜讗讛 讚诐 诪讞诪转 转砖诪讬砖 诪砖诪砖转 驻注诐 专讗砖讜谞讛 讜砖谞讬讛 讜砖诇讬砖讬转 诪讻讗谉 讜讗讬诇讱 诇讗 转砖诪砖 注讚 砖转转讙专砖

The Sages taught in a baraita: A woman who sees blood due to sexual intercourse may engage in intercourse before the first time this occurs, before the second time this occurs, and before the third time this occurs. From this point forward, i.e., after three consecutive occurrences of bleeding due to intercourse, she may not engage in intercourse until she is divorced from her husband

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