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נדה י׳:א׳ - י׳:ב׳

The Mishnah Yomi for Monday, June 28, 2027 is נדה י׳:א׳ - י׳:ב׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Niddah Perek 10 Mishnah 1

נדה פרק י׳ משנה א׳

1
In the case of a young girl whose time to see a menstrual flow, i.e., the age of puberty, has not yet arrived, and she married and engaged in intercourse and her hymen was torn, Beit Shammai say: The Sages give her four nights after intercourse during which the blood is attributed to the torn hymen and she remains ritually pure. Thereafter, any blood is assumed to be menstrual blood and renders her impure. And Beit Hillel say: The blood is attributed to the torn hymen until the wound heals. In the case of a young woman whose time to see a menstrual flow has arrived but she has not yet begun to menstruate, and she married and engaged in intercourse and her hymen was torn, Beit Shammai say: The Sages give her the first night during which the blood is attributed to the torn hymen. Thereafter, any blood is assumed to be menstrual blood. And Beit Hillel say: The blood is attributed to the torn hymen until the conclusion of Shabbat, and she may engage in intercourse with her husband for four nights, as it was customary for a virgin to marry on Wednesday. In the case of a young woman who saw menstrual blood before marriage while she was still in her father’s house, Beit Shammai say: The Sages give her permission to engage only in relations that consummate a marriage, which are a mitzva, after which she is ritually impure due to the blood. And Beit Hillel say: The husband and wife may engage even in several acts of intercourse, as any blood seen throughout the entire night is attributed to the torn hymen.
תִּינוֹקֶת שֶׁלֹּא הִגִּיעַ זְמַנָּהּ לִרְאוֹת וְנִסֵּת, בֵּית שַׁמַּאי אוֹמְרִים, נוֹתְנִין לָהּ אַרְבָּעָה לֵילוֹת. וּבֵית הִלֵּל אוֹמְרִים, עַד שֶׁתִּחְיֶה הַמַּכָּה. הִגִּיעַ זְמַנָּהּ לִרְאוֹת וְנִסֵּת, בֵּית שַׁמַּאי אוֹמְרִים, נוֹתְנִין לָהּ לַיְלָה הָרִאשׁוֹן. וּבֵית הִלֵּל אוֹמְרִים, עַד מוֹצָאֵי שַׁבָּת, אַרְבָּעָה לֵילוֹת. רָאֲתָה וְעוֹדָהּ בְּבֵית אָבִיהָ, בֵּית שַׁמַּאי אוֹמְרִים, נוֹתְנִין לָהּ בְּעִילַת מִצְוָה. וּבֵית הִלֵּל אוֹמְרִים, כָּל הַלַּיְלָה כֻּלָּהּ:
א׳
ברטנורא

תינוקת. נותנין לה ארבעה לילות – and even if she sees [blood], we state that it is blood of virginity and pure.

עד שתיה המכה – that the wound of [the first] sexual intercourse will be cured. And all the while that the blood flows gently from her while she stands, but when she sits it (i.e., the blood) does not flow gently, or it flows gently when she is sitting on top of something hard, but when she sits on something soft, as for example, on top of pillows and cushions, it is known that the wound [from her first sexual intercourse] has not healed, and on account of the blood of virginity the blood came. But if the blood flows gently whether she stands or whether she sits or whether she is sits on a soft thing or whether she sits on a hard thing, this is not blood of the wound but rather menstrual blood.

הגיע זמנה לראות – but she didn’t see it (i.e., blood) and she got married.

עד מוצאי שבת ארהעה לילות – for she got married on Wednesday (see Tractate Ketubot, Chapter 1, Mishnah 1), for a virgin gets married on Wednesday and has intercourse on the night of [the beginning of] Thursday.

בעילת מצוה the first act of marital duty/the first act of coition.

כל הלילה כולה = and even if he has sexual intercourse/performs his marital duty [with her] many times. And all these things are in the early generations only, but after the stringency spread that the daughters of Israel placed upon themselves that even if they see a drop of blood like a mustard seed, they sit upon it (i.e., and not engage in sexual intercourse) for seven clean [days], anyone who marries a virgin woman even a minor whose time had not yet come to see [blood] and she had never seen it (i.e., blood), after he (i.e., the husband) performed his marital duty [for the first time], he is not permitted to come upon her [for another act of sexual intercourse] until she counts seven clean [days] after the bleeding stops, according to the law of other women who see blood.

תינוקת. נותנין לה ארבעה לילות. ואפילו רואה, אמרינן דם בתולים הוא וטהור:

עד שתחיה המכה. שתתרפא המכה של בעילה. וכל זמן שהדם שותת ממנה כשהיא עומדת, וכשהיא יושבת אינו שותת, או ששותת כשהיא יושבת על גבי דבר קשה, וכשיושבת על גבי דבר רך כגון על גבי כרים וכסתות אינו שותת, בידוע שלא חיתה המכה, ומחמת המכה של בתולים בא הדם. אבל אם הדם שותת בין כשהיא עומדת בין כשהיא יושבת ובין כשיושבת על דבר רך ובין כשיושבת על דבר קשה, אין זה דם מכה אלא דם נדה:

הגיע זמנה לראות. ולא ראתה, ונישאת:

עד מוצאי שבת ארבעה לילות. שהרי היא נישאת ברביעי. דבתולה נישאת ליום רביעי ונבעלת ליל חמישי:

בעילת מצוה. בעילה ראשונה:

כל הלילה כולה. ואפילו בועל בעילות הרבה. וכל הדברים הללו, בדורות הראשונים בלבד, אבל אחר שפשטה החומרא שהחמירו בנות ישראל על עצמן שאפילו רואות דם טפה כחרדל יושבות עליה שבעה נקיים, כל הנושא בתולה אפילו קטנה שלא הגיע זמנה לראות ולא ראתה מעולם, לאחר שבעל בעילת מצוה אין מותר לו לבוא עליה עד שתספור שבעה נקיים אחר שיפסוק הדם, כדין שאר נשים שרואות דם:

משנה ב

Mishnayos Niddah Perek 10 Mishnah 2

נדה פרק י׳ משנה ב׳

2
In the case of a menstruating woman who examined herself on the seventh day of menstruation in the morning and found that she is ritually pure and eligible to immerse in a ritual bath that evening, but during twilight of the seventh day she did not perform an examination that marks the transition between the days when she has a flow of blood and the days when she no longer has a flow of blood but immersed despite not having performed the examination, and after several days she examined herself and found that she is ritually impure, the presumptive status of that woman is one of ritual purity from the time of her immersion until her examination, and all ritually pure items that she handled in the interim remain pure. If she examined herself on the seventh day of menstruation in the morning and found that she is ritually impure, i.e., her menstrual flow continued, and during twilight of the seventh day she did not perform an examination to confirm the transition from ritual impurity to ritual purity but immersed nonetheless, and after several days she examined herself and found that she is ritually pure, the presumptive status of that woman is one of ritual impurity from the time of her immersion until her examination, and all ritually pure items that she handled in the interim are impure. Since she found blood during her last examination in her days of menstruation, the concern is that the flow of blood continued during the days that followed, and therefore her immersion on the eve of the eighth day was ineffective. In a case where there was no blood found during the examination on the seventh morning and she did not examine herself during twilight, and several days later she discovered blood, where the mishna says that a woman’s presumptive status is one of ritual purity, that is the halakha only for the days following immersion. But she transmits ritual impurity to the ritually pure items that she handled before the examination in which she found blood for a twenty-four-hour period and from examination to examination, in accordance with the halakha of a woman who experiences bleeding (see 2a). And if she has a fixed menstrual cycle, on the day that she examined herself and found blood, her time is sufficient, i.e., it is assumed that the bleeding began then, and she does not transmit impurity retroactively. And Rabbi Yehuda says: With regard to any woman who did not perform the examination marking her transition from ritual impurity to ritual purity on the seventh day from minḥa time onward, even if she performed an examination and found no blood that morning, the presumptive status of that woman is one of ritual impurity. And the Rabbis say: Even if on the second day of her menstruation she performed the examination and found that she is ritually pure, and she did not perform the examination marking her transition from ritual impurity to ritual purity on the seventh day during twilight, and after several days she examined herself and found that she is ritually impure, the presumptive status of that woman is one of ritual purity from the time of her immersion until her examination.
נִדָּה שֶׁבָּדְקָה עַצְמָהּ יוֹם שְׁבִיעִי שַׁחֲרִית וּמָצְאתָה טְהוֹרָה, וּבֵין הַשְּׁמָשׁוֹת לֹא הִפְרִישָׁה, וּלְאַחַר יָמִים בָּדְקָה וּמָצְאתָה טְמֵאָה, הֲרֵי הִיא בְחֶזְקַת טָהֳרָה. בָּדְקָה עַצְמָהּ בַּיּוֹם הַשְּׁבִיעִי בְּשַׁחֲרִית וּמָצְאתָה טְמֵאָה, וּבֵין הַשְּׁמָשׁוֹת לֹא הִפְרִישָׁה, וּלְאַחַר זְמַן בָּדְקָה וּמָצְאתָה טְהוֹרָה, הֲרֵי זוֹ בְחֶזְקַת טֻמְאָה, וּמְטַמְּאָה מֵעֵת לְעֵת וּמִפְּקִידָה לִפְקִידָה. וְאִם יֶשׁ לָהּ וֶסֶת, דַּיָּהּ שְׁעָתָהּ. רַבִּי יְהוּדָה אוֹמֵר, כֹּל שֶׁלֹּא הִפְרִישָׁה בְטָהֳרָה מִן הַמִּנְחָה וּלְמַעְלָה, הֲרֵי זוֹ בְחֶזְקַת טֻמְאָה. וַחֲכָמִים אוֹמְרִים, אֲפִלּוּ בַשְּׁנִיָּה לְנִדָּתָהּ בָּדְקָה וּמָצְאתָה טְהוֹרָה, וּבֵין הַשְּׁמָשׁוֹת לֹא הִפְרִישָׁה, וּלְאַחַר זְמַן בָּדְקָה וּמָצְאָה טְמֵאָה, הֲרֵי זוֹ בְחֶזְקַת טָהֳרָה:
ב׳
ברטנורא

לא הפרישה – she did not examine herself to separate/abstain [from sexual intercourse] in [ritual] purity.

ולאחר ימים – after she had immersed [in a Mikveh] on the eighth night.

הרי זו בחזקת טהורה – on the days that are between her ritual immersion and her finding defilement , and those pure things that she came in [physical] contact with are pure, that I could say now that she sees.

המטמאה מעת לעת – this refers to the first clause [of the Mishnah], as it states, “and after some days she examined herself and found herself unclean, she is in the presumption of purity, but she defiles from one astronomical period of twenty-four hours [to the previous twenty-four hours] of this sighting [of blood] or from one examination to a previous examination.

אפילו בשניה לנדתה – she examined [herself] in the morning and found herself to be pure, but at twilight she did not mark her separation [and examine herself], and at the conclusion of the seventh [day] she immersed [in a Mikvah], but after some days, she examined herself and found that she is impure, this was until now in the presumption of being pure. And there are three disputes in this matter: According to the first Tanna/teacher [of the Mishnah], her examination in the morning of the seventh [day] is what makes her pure, but not on the second day of her menstruation. And according to Rabbi Yehuda even her examination in the morning of the seventh [day] does not purify her until she separates herself at twilight. But according to the Rabbis, even on the second [day], for since [the bleeding] stopped, it stopped. And especially on the second [day] is when the Rabbis declare her pure, but on the first [day] she found herself to be pure and she didn’t examine herself further, and immersed on the night of the eighth [day] and engaged in purity, and afterwards found herself to be impure, the Rabbis do not make her pure, because on the first day, she is under the presumption of being an open source (see Talmud Niddah 68b), and because of this it is taught [in the Mishnah]: “and even [if she examined herself] on the second day of her menstrual period” specifically, but not on the first. And the Halakha is according to the Sages.

לא הפרישה. לא בדקה עצמה להפריש בטהרה:

ולאחר ימים. לאחר שטבלה בליל שמיני:

הרי זו בחזקת טהרה. בימים שבין טבילתה למציאת טומאה. וטהרותיה שנגעה בהן טהורות, דאימור השתא הוא דחזאת:

ומטמאה מעת לעת. ארישא קאי, דקתני ולאחר ימים בדקה ומצאה טמאה הרי היא בחזקת טהרה, אבל מטמאה מעת לעת של ראיה זו או מפקידה לפקידה:

אפילו בשניה לנדתה. בדקה שחרית ומצאה טהורה, ובין השמשות לא הפרישה, ולבסוף שבעה טבלה, ולאחר ימים בדקה ומצאה טמאה, הרי זו עד עכשיו בחזקת טהרה. ושלש מחלוקות בדבר, לתנא קמא בדיקת שחרית דשביעי הוא דמטהרתה, אבל שני לנדתה, לא. ולר׳ יהודה אפילו בדיקת שחרית דשביעי לא מטהרה עד שתפרוש בין השמשות. ולרבנן אפילו בשני, דכיון דפסק פסק. ודוקא בשני הוא דמטהרי רבנן, אבל בראשון מצאה טהור ושוב לא בדקה, וטבלה בליל שמיני, ועשתה טהרות, ואחר כך מצאה טמא, לא מטהרי רבנן, לפי שביום ראשון הוחזקה מעין פתוח. ומשום הכי קתני ואפילו בשניה לנדתה דוקא, אבל ראשון לא. והלכה כחכמים:

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