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Perek 9

Mishnayos Niddah Perek 9 Mishnah 3

נדה פרק ט׳ משנה ג׳

3
In a case where a woman lent her garment to a gentile woman or to a menstruating Jewish woman, and after the borrower returned the garment the owner wore it and then discovered a blood stain, she attributes the blood stain to the gentile or the menstruating woman. In a case of three women who wore one garment or who sat on one bench [safsal], one after the other, and the garment, or bench, was examined before the first of them donned it, or sat on it, and it was clean, and after the third one removed the garment, or stood up, a blood stain was discovered on the garment or on the bench, all the women are ritually impure. If they sat on a stone bench or on the bench [ha’itzteva] of a bathhouse, neither of which can become ritually impure, the first because it is stone and the second because it is attached to the floor of the bathhouse, and a blood stain was found on one of those benches, Rabbi Neḥemya deems all three women ritually pure, as Rabbi Neḥemya would say: Any item that is not susceptible to ritual impurity is not susceptible to ritual impurity due to blood stains. The decree of impurity due to blood stains was limited to items susceptible to ritual impurity.
הִשְׁאִילָה חֲלוּקָהּ לְנָכְרִית אוֹ לְנִדָּה, הֲרֵי זוֹ תּוֹלָה בָהּ. שָׁלשׁ נָשִׁים שֶׁלָּבְשׁוּ חָלוּק אֶחָד אוֹ שֶׁיָּשְׁבוּ עַל סַפְסָל אֶחָד, וְנִמְצָא עָלָיו דָּם, כֻּלָּן טְמֵאוֹת. יָשְׁבוּ עַל סַפְסָל שֶׁל אֶבֶן אוֹ עַל הָאִצְטַבָּא שֶׁל מֶרְחָץ, רַבִּי נְחֶמְיָה מְטַהֵר, שֶׁהָיָה רַבִּי נְחֶמְיָה אוֹמֵר, כָּל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה, אֵינוֹ מְקַבֵּל כְּתָמִים:
ג׳

השאילה חלוקה – and afterwards she herself wore it and found upon it a bloodstain.

לנכרית או לנדה – to a heathen woman that she sees blood, that she is an adult and we knew about her that she had already seen it (i.e., blood), similar to a menstruating woman/Niddah.

הרי זו תולה בה – but she [herself] is pure. For since she (i.e., the woman who had borrowed it) was a menstruating woman, it did not put her into disarray at all. And a heathen woman also is impure and she receives blame for it. But an Israelite is pure that borrowed a garment from her pure female friend, and afterwards, her friend wore it, both of them are impure, as it is taught [further on in our Mishnah]: three women, etc. for since if she had not blamed it, it would disarray/upset her, for what good is something that upsets this one (i.e., woman) more than that one?

של אבן – that is not susceptible to receive [ritual] impurity. But the bench [that we are speaking of] in the first clause [of the Mishnah] is made of wood and it is appropriate to be defiled through the sitting of a person with gonorrhea or the menstruating woman.

אין מקבל כתמים – meaning to say that they (i.e., the Rabbis) did not make a decree on the bloodstains that are found on it. And the reason of Rabbi Nehemiah, as it is written (Isaiah 3:26): “[And her gates shall lament and mourn,] And she shall be emptied, shall sit on the ground/ונקתה לארץ תשב (see also Lamentations 2:8), since she sat on the ground that is not susceptible to receive [ritual] uncleanness, she shall be emptied/cleaned. And the same law applies to all things that are not susceptible to receive [ritual] uncleanness. And similarly, if she sat in connection with an earthenware utensil, that is not susceptible to receive [ritual] uncleanness from the outside (see Tractate Niddah 60b), or on a patch/strip of cloth that lacks three [handbreadths] by three [handbreadths] that is not susceptible to receive [ritual] uncleanness, in all of these, they (i.e., the Sages) did not decree on bloodstains that are found on them. And the Halakha is according to Rabbi Nehemiah.

השאילה חלוקה. ואח״כ לבשתה היא ומצאה עליו כתם:

לנכרית או לנדה. לנכרית שהיא רואה דם, שהיא גדולה וידענו בה שכבר ראתה, דומיא דנדה:

הרי זו תולה בה. וטהורה. דכיון דנדה היא, לא מקלקלה לה מידי. ונכרית נמי טמאה ותליא בה. אבל ישראלית טהורה ששאלה חלוק מחברתה טהורה, ואחר כך לבשתו חברתה, שתיהן טמאות, כדקתני שלש נשים וכו׳, דכיון דאי תליא בה, מקלקלא לה, מאי חזית דמקלקלת להך טפי מהך:

של אבן. דאינו מקבל טומאה. וספסל דרישא [איירי] בכלי עץ דראוי ליטמא במושב הזב והנדה:

אינו מקבל כתמים. כלומר לא גזרו על כתמים הנמצאים בו. וטעמא דר׳ נחמיה, דכתיב (ישעיה גש׳) ונקתה לארץ תשב, כיון שישבה לארץ שאינה מקבלת טומאה, נקתה. והוא הדין לכל דבר שאינו מקבל טומאה. וכן אם ישבה על גבי כלי חרס, שאין מקבל טומאה מגבו, או על גבי מטלניות של בגד שאין בהן שלש על שלש שאינן מקבלין טומאה, בכל אלו לא גזרו על כתמים הנמצאים בהם. והלכה כר׳ נחמיה: