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המשנה היומית של היום

נדה י׳:ז׳ - י׳:ח׳

The Mishnah Yomi for Thursday, July 1, 2027 is נדה י׳:ז׳ - י׳:ח׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Niddah Perek 10 Mishnah 7

נדה פרק י׳ משנה ז׳

7
And Beit Shammai concede to Beit Hillel that a woman observing the days of purity partakes of second-tithe produce, as it is permitted for one who immersed that day to eat second-tithe produce. And she separates part of her dough as ḥalla, and she draws the vessel with the part of the dough that she separated near the rest of the dough, and she designates it with the name of ḥalla. And Beit Shammai further concede to Beit Hillel that if a drop from her saliva or from the blood of purity fell onto a loaf of teruma, the loaf is ritually pure, as any liquid discharged from the body of one who immersed that day is ritually pure. There is another dispute between the tanna’im with regard to a woman who completed her days of purity. Beit Shammai say: Her immersion at the end of the days of impurity does not render it permitted for her to enter the Temple or to partake of teruma; rather, she requires immersion even at the conclusion of the days of purity. And Beit Hillel say: She does not require immersion at the conclusion of the days of purity to render it permitted for her to partake of teruma, as the immersion at the end of the days of impurity is sufficient.
וּמוֹדִים שֶׁהִיא אוֹכֶלֶת בַּמַּעֲשֵׂר, וְקוֹצָה לָהּ חַלָּה, וּמַקֶּפֶת וְקוֹרְאָה לָהּ שֵׁם. וְאִם נָפַל מֵרֻקָּהּ וּמִדַּם טָהֳרָהּ עַל כִּכָּר שֶׁל תְּרוּמָה, שֶׁהוּא טָהוֹר. בֵּית שַׁמַּאי אוֹמְרִים, צְרִיכָה טְבִילָה בָּאַחֲרוֹנָה. וּבֵית הִלֵּל אוֹמְרִים, אֵינָהּ צְרִיכָה טְבִילָה בָּאֲחֲרוֹנָה:
ז׳
ברטנורא

ומודים שאוכלת במעשר – according to the law regarding the one who immersed herself that day/טבול יום, who immersed [In a Mikveh] and came up, he eats [Second] tithe (see Tractate Negaim, Chapter 14, Mishnah 3).

וקוצה לה חלה (she may separate the priest’s share of the dough) – but does not name it/designate it and she places it in a utensil, and even though she comes in contact/touches with non-sacred foods that are subject to sacred gifts for Hallah, it is not like Hallah for someone who is of second-degree ritual impurity does not invalidate them.

ומקפת - she brings the utensil that she placed the Hallah near the started dough, because it is a Mitzvah to make a heave-offering/Terumah out of mass which is near, that which is close to the thing that he is making the heave-offering upon.

ואם נפל מרקה ומדם טהרה – which are two of the liquids that exit from a טבול יום/someone who immersed herself that day, and they are pure.

צריכה טבילה באחרונה – on the night of the eightieth day, she needs a ritual immersion to eat Terumah/heave-offering if she is a כהנת/the wife of a Kohen. But if she is an Israelite woman, she requires ritual immersion to enter into the Sanctuary/Temple, because her period as someone who immersed herself that day is long and she has diverted her attention from the Terumah/heave-offering and from the Sanctuary/Temple (according to the School of Shammai)

ואינה צריכה טבילה באחרונה – [according to the School of Hillel] she relies upon her ritual immersion at the conclusion of two weeks. And specifically, for Terumah/heave-offering and entering into the Temple, but regarding the consumption of Holy Things, the School of Hillel agrees [with the School of Shammai] that she requires another ritual immersion at the conclusion of eighty days, for we hold that the person who suffered a loss but has not yet buried his/her loved one/אונן – a person in acute mourning and someone lacking atonement (i.e., a woman after childbirth, a person with a flux and a healed offering, who must bring offerings in order to complete their purification processes) need ritual immersion for access to Holy [Things] . Therefore, after she has brought her atonement, she immerses [in order to have access] for Holy Things (see also Tractate Hagigah, Chapter 3, Mishnah 3).

ומודים שאוכלת במעשר. כדין טבול יום, דטבל ועלה אוכל במעשר:

וקוצה לה חלה. ואינה קוראה לה שם ומניחתה בכלי. ואע״פ שהיא נוגעת בחולין הטבולין לחלה, לאו כחלה דמי, ואין שני פוסל בהן:

ומקפת. מקרבת הכלי שהניחה בו החלה אצל העיסה. לפי שמצוה לתרום מן המוקף, מן הקרוב לדבר שהוא תורם עליו:

ואם נפל מרוקה ומדם טהרה. דהוו להו משקין היוצאין מן הטבול יום, וטהורין הן:

צריכה טבילה באחרונה. ליל שמונים צריכה טבילה לאכול בתרומה אם כהנת היא. ואם ישראלית היא, צריכה טבילה לביאת מקדש, מפני שטבולת יום ארוך היא והסיחה דעתה מן התרומה ומן המקדש:

אינה צריכה טבילה באחרונה. וסומכת על הטבילה של סוף שבועים. ודוקא לתרומה ולביאת מקדש. אבל לאכילת קדשים, מודו בית הלל שהיא צריכה טבילה אחרת לסוף שמונים, דקיימא לן האונן ומחוסר כפורים צריכים טבילה לקודש, הלכך, לאחר שהביאה כפרתה, טובלת לקדשים:

משנה ב

Mishnayos Niddah Perek 10 Mishnah 8

נדה פרק י׳ משנה ח׳

8
There is a dispute with regard to a woman who sees blood on the eleventh day, which is the final day of the period fit for the flow of a zava. It is permitted for her to engage in intercourse with her husband after observing one clean day corresponding to the one day that she saw blood, but in this case, she failed to observe one clean day. Rather, she immersed in a ritual bath that evening, the eve of the twelfth day, and then engaged in intercourse with her husband. Beit Shammai say: Since she did not observe that corresponding clean day, she retains the status of a zava. Therefore both she, the zava, and her husband, who engaged in intercourse with a zava, transmit impurity to items designated for lying or sitting, to the extent that these transmit impurity to food and drink that came in contact with them, and in her case, to people as well. And each of them is liable to bring a sin offering for participating in intercourse involving a zava. And Beit Hillel say: Although they transmit impurity to items designated for lying or sitting, they are exempt from bringing the sin offering. Since the twelfth day is unfit for the flow of a zava, and even if she were to experience bleeding on the eleventh, twelfth, and thirteenth days she would not become a greater zava, one who experiences bleeding on the eleventh does not need to observe a corresponding clean day. If the woman immersed on the day following the eleventh day and she engaged in intercourse with the man of her house, i.e., her husband, on that twelfth day and then saw blood, Beit Shammai say: They transmit impurity to items designated for lying or sitting by rabbinic law, as the Sages issued a decree of impurity in the case when the second day is the twelfth day, due to a case when the second day is within the eleven days fit for the flow of a zava. And they are exempt from bringing the sin offering, as she observed part of the twelfth day, and the bleeding she experienced after engaging in intercourse, which occurred during her period of menstruation, is not fit to be appended to the discharge of the zava on the eleventh day. And Beit Hillel say: That husband is a glutton, as he could not wait for the conclusion of the twelfth day before engaging in intercourse. Nevertheless, the Sages did not issue a decree of impurity. And Beit Hillel concede to Beit Shammai in a case where the woman sees blood in the midst of the eleven-day period, and she immersed in the evening and engaged in intercourse with her husband without observing a corresponding clean day, that they transmit impurity to items designated for lying or sitting. And each of them is liable to bring a sin offering for participating in intercourse involving a zava. If she saw blood in the midst of the eleven days and observed part of a corresponding clean day and immersed on the day following the day that she saw blood and engaged in intercourse with her husband, that is wayward conduct, as the possibility exists that she will experience bleeding after intercourse that will be appended to the bleeding of the previous day, rendering her a zava and disqualifying the immersion. And the status of ritually impure items with which they came into contact and the status of their intercourse is contingent upon whether she experiences bleeding on the day of her immersion, in which case the ritually pure items become impure and they are liable to bring a sin offering, or whether she does not experience bleeding that day, in which case the ritually pure items remain pure and the woman and man are exempt from bringing a sin offering.
הָרוֹאָה יוֹם אַחַד עָשָׂר וְטָבְלָה לָעֶרֶב וְשִׁמְּשָׁה, בֵּית שַׁמַּאי אוֹמְרִים, מְטַמְּאִין מִשְׁכָּב וּמוֹשָׁב, וְחַיָּבִין בַּקָּרְבָּן. וּבֵית הִלֵּל אוֹמְרִים, פְּטוּרִין מִן הַקָּרְבָּן. טָבְלָה בַיוֹם שֶׁלְּאַחֲרָיו וְשִׁמְּשָׁה אֶת בֵּיתָהּ וְאַחַר כָּךְ רָאֲתָה, בֵּית שַׁמַּאי אוֹמְרִים, מְטַמְּאִין מִשְׁכָּב וּמוֹשָׁב וּפְטוּרִים מִן הַקָּרְבָּן. וּבֵית הִלֵּל אוֹמְרִים, הֲרֵי זֶה גַרְגְּרָן. וּמוֹדִים בְּרוֹאָה בְתוֹךְ אַחַד עָשָׂר יוֹם וְטָבְלָה לָעֶרֶב וְשִׁמְּשָׁה, שֶׁמְּטַמְּאִין מִשְׁכָּב וּמוֹשָׁב וְחַיָּבִין בַּקָּרְבָּן. טָבְלָה בַיּוֹם שֶׁלְּאַחֲרָיו וְשִׁמְּשָׁה, הֲרֵי זוֹ תַרְבּוּת רָעָה, וּמַגָּעָן וּבְעִילָתָן תְּלוּיִים:
ח׳
ברטנורא

הרואה יום אחד עשר – which is the end of the days of flux, and the day that is afterwards does not combine with it for flux. For if she saw [blood] on the twelfth day and on the thirteenth [day], she is not a woman with a large flux for this, because they are beginning of the days of her menstrual period and do not combine with the days of flux.

בית שמאי אומרים מטמאין משכב ומושב – and even a man (i.e., the husband) who has sexual intercourse defiles/imparts uncleanness to things he lies down upon or sits on to impart uncleanness to food stuffs and liquids, because he is like someone who comes upon a woman who observes a day [after having any sort of sighting of blood] for a day [without blood flow before she immerses herself in a Mikveh to regain ritual purity], for the School of Shammai holds that the eleventh day requires guarding, but the School of Hillel exempts from a sacrifice, for they hold, the eleventh day, since the day that is after it does not combine with it for flux and doesn’t require guarding, however in regard to defilement they (i.e., the School of Hillel) admits that the man who had sexual relations with her (i.e., her husband) defiles according to the Rabbis, as a decree that the eleventh day Is because of within the eleven day period that the one who had sexual intercourse with her (i.e., the husband) defiles from the Torah, but regarding a sacrifice, but not to bring non-sacrificial meal to the Temple courtyard.

טבלה בום שלאחריו – for she observed guarding a bit, and it is a valid guarding, but that within the eleven days it is prohibited to do so, that she should not come to any doubt, lest she sees that [blood] after sexual intercourse and combines the days to flux.

מטמאין משכב ומושב - according to the Rabbis he defiles by lying and sitting even the one who has sexual intercourse with her (i.e. the husband), as a decree because of it being within the eleven days.

ופטורין מן הקרבן – for she had performed guarding. But even though she went back and saw it (i.e., blood), they don’t combine for flux, for this is the beginning of her menstrual period.

גרגרן (glutton/ of one unable to control his sexual appetite) – he hurries to sin. Perhaps he will be accustomed to this within eleven [days]. But regarding uncleanness, he is pure.

וחייבין בקרבן – even if she doesn’t see [blood] on the morrow, for it requires guarding and this one (i.e., woman) didn’t guard at all and she is found to be a woman with a small flux.

טבלה יום שלאחריו – for she performed a bit of guarding, and then she engaged in sexual intercourse.

הרי זו תרבות רעה (this is bad conduct) – lest she see [blood] afterwards and it will combine with what is before that, and her ritual immersion is not a [proper] immersion.

ובעילתן – regarding [the obligation to bring] a sacrifice.

תלוין – that if she sees [blood], her physical contact is the contact of a woman with a flux and they (i.e., the husband and the wife) are obligated for the a sacrifice by their engaging in sexual intercourse. But if she doesn’t see [blood], their contact is pure, and there are exempt from [bringing] a sacrifice on their sexual intercourse.

הרואה יום אחד עשר. שהוא סוף ימי זיבה, ואין יום שלאחריו מצטרף עמו לזיבה. שאם ראתה יום שנים עשר ושלשה עשר, אינה זבה גדולה בשביל כן, לפי שהן תחילת ימי נדה ואינן מצטרפין עם ימי זיבה:

בית שמאי אומרים מטמאין משכב ומושב. ואפילו הבועל מטמא משכב ומושב לטמא אוכלין ומשקין, מפני שהוא כבא על שומרת יום כנגד יום, דסברי בית שמאי יום אחד עשר בעי שימור. ובית הלל פוטרים מן הקרבן, דסברי, יום אחד עשר הואיל ואין יום שלאחריו מצטרף עמו לזיבה, לא בעי שימור. מיהו לענין טומאה מודו דבועלה מטמא מדרבנן, גזירה יום אחד עשר אטו תוך אחד עשר, דמטמאה בועלה מדאורייתא, אבל לענין קרבן, להביא חולין לעזרה, לא:

טבלה ביום שלאחריו. דעבדה שימור קצת. ושמור מעליא הוא, אלא שתוך אחד עשר יום אסור לעשות כן, שלא תבוא לידי ספק, שמא תראה לאחר תשמיש ומצטרפין הימים לזיבה:

מטמאין משכב ומושב. מדרבנן מטמא אפילו בועלה משכב ומושב. גזירה אטו תוך אחד עשר:

ופטורין מן הקרבן. דהא עבדה שימור. ואע״פ שחזרה וראתה, אין מצטרפין לזיבה, שהרי תחילת נדה היא:

גרגרן. ממהר לחטוא. שמא ירגיל בכך תוך אחד עשר. אבל לענין טומאה, טהור:

וחייבין בקרבן. אפילו לא תראה למחר, דהא בעיא שימור, וזאת לא שמרה כלל, ונמצא שבעל זבה קטנה:

טבלה יום שלאחריו. דעבדה קצת שימור, ושימשה:

הרי זו תרבות רעה. שמא תראה אחרי כן ותצטרף לשלפניו ואין טבילתה טבילה:

ומגען. לענין טומאה וטהרה:

ובעילתן. לענין קרבן:

תלויין. שאם תראה, מגען מגע זבה וחייבין קרבן בבעילתן. ואם לא תראה, מגען טהור ופטורים מן הקרבן על בעילתן:

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