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המשנה היומית של היום

נדה ג׳:ד׳ - ג׳:ה׳

The Mishnah Yomi for Tuesday, June 1, 2027 is נדה ג׳:ד׳ - ג׳:ה׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Niddah Perek 3 Mishnah 4

נדה פרק ג׳ משנה ד׳

4
A woman who discharges a sandal fetus, i.e., one that has the form of a sandal fish, and one who discharges an afterbirth observes the strictures of a woman who gave birth both to a male and to a female. If there is an afterbirth in the house, the house is ritually impure, in the sense that everything under the roof contracts impurity imparted by a corpse. The reason is not that the status of an afterbirth is that of an offspring; rather, it is that there is no afterbirth without an offspring. It is clear that the afterbirth contained an offspring that disintegrated after the miscarriage. That offspring rendered the contents of the house impure. Rabbi Shimon says: The house does not become a tent over a corpse, as although there had been an offspring in the afterbirth, the offspring disintegrated, turning to blood, before it emerged from the womb, and it was negated by the majority of blood that accompanied the miscarriage.
הַמַּפֶּלֶת סַנְדָּל אוֹ שִׁלְיָא, תֵּשֵׁב לְזָכָר וְלִנְקֵבָה. שִׁלְיָא בַּבַּיִת, הַבַּיִת טָמֵא. לֹא שֶׁהַשִּׁלְיָא וָלָד, אֶלָּא שֶׁאֵין שִׁלְיָא בְלֹא וָלָד. רַבִּי שִׁמְעוֹן אוֹמֵר, נִמּוֹק הַוָּלָד עַד שֶׁלֹּא יָצָא:
ד׳
ברטנורא

סנדל – a piece of flesh made like the shape of the tongue of a bull. And because it has the form of a sandal, we call it a sandal. And it customarily comes with the fetus. But there are those who explain, "סנדל" that it is becoming [as] a fetus [one must say, and poor}.

שליא – like a skin/membrane that was fetus is lying within it. And its beginning is like the thread of woof [which is thicker than that of the warp – see Tractate Niddah 35a] (i.e., the latitudinal direction), but when it expands wider like a lupine and hollowed like a trumpet. But the placenta is not less than a handbreadth.

הבית טמא – because of the tent of the deceased, for a [human] fetus was in it and died.

נימוק הולד (the fetus was mashed) – and the it became blood and was combined with the blood of birth and was nullified in the majority. But the house is not impure. But the Halakha is not according to Rabbi Shimon.

סנדל. חתיכת בשר עשויה כדמות לשון של שור. ומפני שיש לה צורת סנדל קורין לה סנדל. והוא רגיל לבוא עם ולד. ויש מפרשים, סנדל, שנאוי ולד [צ״ל ודל]:

שליא. כמין קרום שהולד מונח בתוכה. ותחילתה כחוט של ערב. וכשהיא הולכת ורווחת, רחבה כתורמוס, וחלולה כחצוצרת. ואין שליא פחותה מטפח:

הבית טמא. משום אוהל המת, דולד הוה בה ומת:

נימוק הולד. ונעשה דם ונתערב בדם הלידה ובטל ברוב, ואין הבית טמא. ואין הלכה כר׳ שמעון:

משנה ב

Mishnayos Niddah Perek 3 Mishnah 5

נדה פרק ג׳ משנה ה׳

5
A woman who discharges or gives birth to a tumtum, whose sexual organs are obscured, or to a hermaphrodite [ve’androginos], who has both male and female sexual organs, shall observe the strictures of a woman who gave birth both to a male and to a female. She is impure for fourteen days like a woman who gave birth to a female, but blood that she sees thereafter is pure only until forty days after birth, like for a woman who gave birth to a male. In a case where she gave birth to twins, if they are a tumtum and a male, or a hermaphrodite and a male, she observes the strictures of a woman who gave birth both to a male and to a female. But if the twins are a tumtum and a female, or a hermaphrodite and a female, she shall observe the periods of purity and impurity established by the Torah for a woman who gives birth to a female alone. Regardless of the status of the tumtum and the hermaphrodite, the woman’s seven days of impurity and her succeeding thirty-three days of purity are subsumed in the fourteen days of impurity and sixty-six days of purity for a female. If the fetus emerged in pieces, or if it emerged reversed, i.e., feetfirst rather than headfirst, when most of its limbs emerge, its status is like that of a child born, with regard to the impurity of a woman after childbirth. If the fetus emerged in the usual manner, headfirst, it is not considered born until most of its head emerges. And what is considered most of its head? It is from when its forehead emerges.
הַמַּפֶּלֶת טֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, תֵּשֵׁב לְזָכָר וְלִנְקֵבָה. טֻמְטוּם וְזָכָר, אַנְדְּרוֹגִינוֹס וְזָכָר, תֵּשֵׁב לְזָכָר וְלִנְקֵבָה. טֻמְטוּם וּנְקֵבָה, אַנְדְּרוֹגִינוֹס וּנְקֵבָה, תֵּשֵׁב לִנְקֵבָה בִלְבָד. יָצָא מְחֻתָּךְ אוֹ מְסֹרָס, מִשֶּׁיָּצָא רֻבּוֹ, הֲרֵי הוּא כְיָלוּד. יָצָא כְדַרְכּוֹ, עַד שֶׁיֵּצֵא רֹב רֹאשׁוֹ. וְאֵיזֶהוּ רֹב רֹאשׁוֹ, מִשֶּׁתֵּצֵא פַדַּחְתּוֹ:
ה׳
ברטנורא

תשב לזכר ונקבה – she is [ritually] impure for two weeks like [the birth of] a female, and her days of purity are only thirty-three like [the birth of] a male.

טומטום וזכר – as for example that she gave birth, one whose sexual organs are concealed or a hermaphrodite, and the other is a definite male.

תשב לזכר ולנקבה – but we don’t say that from this definite male [child], this other one is also a male.

תשב לנקבה בלבד – and even if it is one whose sexual organs are concealed is a male, we follow after the females, for all the days of a male, whether for [ritual] impurity or whether for purity they are absorbed within that of the female.

מחותך – limb by limb.

מסורס – the language of opposite, like [Tractate Bava Batra 119b]: “invert the order in which the persons are mentioned in that verse (in reference to Numbers 27:2) and interpret it.

משיצא רובו הרי הוא כילוד – and his head is like the majority. Therefore, when the head of someone who is cut up by limbs comes out, even though all the rest of the body is inside, it is like it is born.

פחדתו – his forehead.

תשב לזכר ולנקבה. טמאה שבועים כנקבה, וימי טוהר שלה שלשים ושלשה יום בלבד כזכר:

טומטום וזכר אנדרוגינוס וזכר. כגון שילדה תאומים, אחד טומטום או אנדרוגינוס, והאחד זכר ודאי:

תשב לזכר ולנקבה. ולא אמרינן מדהאי זכר ודאי, האי נמי זכר:

תשב לנקבה בלבד. דאפילו הוי טומטום זכר, בתר נקבות אזלינן, דכל ימי זכר בין לטומאה בין לטהרה מובלעים תוך של נקבה:

מחותו. אברים אברים:

מסורס. לשון הפוך הוא. כמו, סרס המקרא ודרשהו [בבא בתרא קי״ט]:

משיצא רובו הרי הוא כילוד. וראשו כרובו. הלכך משיצא ראשו של מחותך, אע״פ שכל שאר הגוף בפנים, הרי הוא כילוד:

פדחתו. מצחו:

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