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Niddah 7:5 - 8:1

The Mishnah Yomi for Sunday, June 20, 2027 is Niddah 7:5 - 8:1

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Mishnah 1

Mishnayos Niddah Perek 7 Mishnah 5

נדה פרק ז׳ משנה ה׳

5
Samaritans are deemed credible to state: We buried the stillborn children there, in a certain place, and it transmits ritual impurity; or to state: We did not bury the stillborn children there, and it does not transmit ritual impurity. They are likewise deemed credible to state about an animal whether it previously gave birth or whether it did not previously give birth; and their testimony is accepted with regard to determining whether the animal’s offspring has the status of a firstborn animal, which is sacred. They are also deemed credible to testify about the marking of graves, i.e., that where they marked is deemed a grave and where they did not mark is deemed a place where there is no grave. But with regard to the following cases, in which the exact location of a grave is unknown, the Samaritans are not deemed credible to testify: They are not deemed credible to testify about the overhanging boughs, nor about the protrusions that jut out of stone fences and cover the ground. If it is unknown which bough or protrusion hangs over a grave, forming a tent that transmits the impurity of a corpse, and if a Samaritan testifies that the grave is not beneath a particular bough or protrusion his testimony is not accepted. And likewise they are not deemed credible to testify about a beit haperas. The Sages issued a decree that in such a case, the area that was plowed is impure as far as one hundred cubits from the original grave, due to the concern that the bones were dispersed by the plow.
נֶאֱמָנִים לוֹמַר, קָבַרְנוּ שָׁם אֶת הַנְּפָלִים, אוֹ, לֹא קָבָרְנוּ. נֶאֱמָנִים לוֹמַר עַל הַבְּהֵמָה אִם בִּכְּרָה, אִם לֹא בִכְּרָה. נֶאֱמָנִים עַל צִיּוּן קְבָרוֹת, וְאֵין נֶאֱמָנִין לֹא עַל הַסְּכָכוֹת וְלֹא עַל הַפְּרָעוֹת וְלֹא עַל בֵּית הַפְּרָס. זֶה הַכְּלָל, דָּבָר שֶׁחֲשׁוּדִים בּוֹ, אֵין נֶאֱמָנִים עָלָיו:
ה׳

מאמנים לומר קברנו - for defilement by the dead is from the Torah. And for example, that a Cuthean priest stands there with heave-offering in his hand and consumes it, that we don’t have to be concerned that perhaps it is impure heave-offering. But without this they are not believed, for they lack (Leviticus 19:14): “or place a stumbling-block before the blind,” and they don’t care if we end up sinning through their mouths.

אם בכרה – and that we see [him] working and shearing it (i.e., the cattle), for if he didn’t know that it is not a firstling, he didn’t transgress that which is in the Torah, as it is written (Deuteronomy 15:19): “you must not work your firstling ox or shear your firstling sheep.”

נאמנים על ציון קברות – to put up a mark to indicate the place of the grave and we rely on them and even though it is from the Rabbis, since it is written, we are careful, as it is written (Ezekiel 39:15): “any one of them who sees a human bone shall erect a marker beside it.”

לא על הסככות – a tree (with a seat of uncleanness on one of its boughs throwing a shadow (forming a tent) over the ground and its branches/foliage are separated and it is known that there is definitely a grave under one of the tents, but it is not known which it is, and a Cuthean comes and testifies on one that this is pure, he is not believed, because he is not concerned with that which is doubtful.

ולא על הפרעות – large protruding stones from the fence and a grave is under one of them and we don’t know which of them, and a Cuthean comes and testifies on part of them that they are pure.

אינו נאמן – because he is not concerned about something doubtful.

בית הפרס (an area in which uncertainty exists concerning the location of a grave or a corpse)- a field in which a grave is plowed there. And all one hundred cubits surrounding the grave the Rabbis established as having the presumption of [ritual] impurity, lest perhaps the plough rolled and dragged a bone like the size of a barley from the corpse. And [the word] פרס is the language of split and broken, that the bones of the dead person were split there. And from others I heard, that on account of the fact that feet of human beings are prevented from walking there because of the defilement.

זה הכלל – to include the [Sabbath] limits and wine poured as a libation/יין נסך. For a Cuthean is not believed to state that the Sabbath limit extends to here, for the [Sabbath] limits are Rabbinic [ordinances] and the Cutheans do not hold by them. And similarly, they are not believed on wine poured as a libation, for they are not careful from contact with a heathen. And all of these things were not stated other than during the early generations, but at this time, they are considered as heathens for all their matters.

נאמנים לומר קברנו. דטומאת מת מידי דאורייתא היא. וכגון שכהן כותי עומד שם ותרומה בידו ואוכלה, דליכא למיחש שמא תרומה טמאה היא. ובלאו הכי אין נאמנין, דלית להו לפני עור לא תתן מכשול, ולא אכפת להם אם אנו חוטאין על פיהם:

אם בכרה. והוא שראינוהו עובד וגוזז בו. דאי לאו דידע דלאו בכור הוא, לא עבר אדאורייתא, דכתיב (דברים ט״ו:י״ט) לא תעבוד בבכור שורך ולא תגוז בכור צאנך:

נאמנים על ציון קברות. לציין. מקום הקבר. וסומכין עליהן. ואע״ג דמדרבנן הוא, כיון דכתיבא, זהירין ביה. דכתיב (יחזקאל ל״ט:ט״ו) וראה עצם אדם ובנה אצלו ציון:

לא על הסככות. אילן המיסך על הארץ וענפיו מובדלים וידוע ודאי שיש קבר תחת אחת האהלות ואין ידוע איזה הוא, ובא כותי והעיד על אחד שזה טהור, אינו נאמן, לפי שאינו חש על הספק:

ולא על הפרעות. אבנים גדולות בולטות מן הגדר, וקבר תחת אחת מהן ואין אנו יודעים תחת איזו מהן, ובא כותי והעיד על מקצתן שהן טהורות:

אינו נאמן. משום דלספיקא לא חייש:

בית הפרס. שדה שנחרש בה קבר. וכל מאה אמה של סביבות הקבר אוקמינהו רבנן בחזקת טומאה, שמא גלגלה המחרישה והוליכה עצם כשעורה מן המת. ופרס, לשון דבר פרוס ושבור, שעצמות של מת נפרסו שם. ומפי אחרים שמעתי, על שם שפרסות בני אדם נמנעים ללכת שם מפני הטומאה:

זה הכלל. לאתויי תחומים ויין נסך. שאין כותי נאמן לומר עד כאן תחום שבת, דתחומין דרבנן, וכותים לא סבירא להו. וכן אין נאמנים על יין נסך, לפי שאין נזהרים ממגע נכרי. וכל הדברים הללו לא נאמרו אלא בדורות הראשונים, אבל בזמן הזה, הן כנכרים לכל דבריהם:

Mishnah 2

Mishnayos Niddah Perek 8 Mishnah 1

נדה פרק ח׳ משנה א׳

1
A woman who sees a blood stain on her flesh adjacent to her vagina [beit haturpa], i.e., a place where blood that originated in her vagina could be found, becomes ritually impure, as there is a concern that it originated in the uterus and is menstrual blood. And if it was discovered on her flesh in an area not adjacent to her vagina she remains ritually pure, as it certainly did not originate in the uterus. If the stain was discovered on her heel or on the tip of her large toe, although it is not adjacent to her vagina she is ritually impure, as blood from the uterus could have reached there. In a case where the stain was discovered on her leg or on her feet, if it was on the inner side she is ritually impure, as blood from the uterus could have reached there. If it was on the outer side she is ritually pure, and if it was on the sides, either from here, i.e., on the front of her leg or foot, or from there, i.e., on the back of her leg or foot, she is also ritually pure, as blood from the uterus could not have reached there. In a case where the woman saw a blood stain on her robe, if it was from the belt and below she is ritually impure, as blood from the uterus could have reached there; if it was from the belt and above she is ritually pure. In a case where she saw the stain on the end of the sleeve of the robe, if the sleeve can reach adjacent to her vagina she is ritually impure; and if not, i.e., if the stain is in a place on the sleeve that does not reach adjacent to the vagina, she is ritually pure. If it was a robe which she would remove and with which she would cover herself at night, wherever on the robe that the stain is found, the stain renders her ritually impure, due to the fact that the robe moves while the woman is asleep and therefore the blood could have originated in the uterus. And likewise with regard to a kerchief [bapoleyos], no matter where the blood is found on the kerchief, the woman is impure.
הָרוֹאָה כֶתֶם עַל בְּשָׂרָהּ כְּנֶגֶד בֵּית הַתֻּרְפָּה טְמֵאָה. וְשֶׁלֹּא כְנֶגֶד בֵּית הַתֻּרְפָּה, טְהוֹרָה. עַל עֲקֵבָהּ וְעַל רֹאשׁ גּוּדָלָהּ, טְמֵאָה. עַל שׁוֹקָהּ וְעַל פַּרְסוֹתֶיהָ, מִבִּפְנִים, טְמֵאָה. מִבַּחוּץ, טְהוֹרָה. וְעַל הַצְּדָדִין מִכָּאן וּמִכָּאן, טְהוֹרָה. רָאֲתָה עַל חֲלוּקָהּ, מִן הַחֲגוֹר וּלְמַטָּה, טְמֵאָה. מִן הַחֲגוֹר וּלְמַעְלָה, טְהוֹרָה. רָאֲתָה עַל בֵּית יָד שֶׁל חָלוּק, אִם מַגִּיעַ כְּנֶגֶד בֵּית הַתֻּרְפָּה, טְמֵאָה. וְאִם לָאו, טְהוֹרָה. הָיְתָה פוֹשַׁטְתּוֹ וּמִתְכַּסָּה בוֹ בַּלַּיְלָה, כָּל מָקוֹם שֶׁנִּמְצָא בוֹ כֶתֶם, טְמֵאָה, מִפְּנֵי שֶׁהוּא חוֹזֵר. וְכֵן בַּפַּלְיוֹם:
א׳

הרואה כתם. כנגד בית התורפה (A woman who sees a bloodstain, corresponding to her pudenda) – place of nakedness/lewdness..

טמאה - for one cans ay that the blood from that place fell.

על עקבה – that at times that by chance and it touched that place.

ועל ראש גודלה – that while she stepped, it happened to be that the big toe that is on her foot was under that place and blood dripped upon it.

על שוקה ועל פרסותיה מבפנים טמאה (on her thigh or on her foot) – when a person stands and fastens his legs and thighs one to the other, all that is attached one with the other from them is called “on the inside.”

מבחוץ – from here and from there.

ועל הצדדין – behind the thigh all of their height corresponding to the ankle, and in front of it all its high corresponding to the leg, are called “the sides.”

אם מגיע כנגד בית התורפה – as for example, that it (i.e., the bloodstain) is found at the top of the sleeve near the hand, that sometimes she stretches them from the arm and it correspondingly falls corresponding downwards.

ואם לאו – that it does not correspond with the pudenda, as for example, that it (i.e., the bloodstain) is found near the shoulders.

שהוא חוזר – sometimes that the top of he garment is reversed opposite her face below.

וכן בפוליון (and similarly a pallium/a sheet worn as a cloak and used for a bed-cover) -towel/apron that she covers herself with.

הרואה כתם. כנגד בית התורפה. בית הערוה:

טמאה. דאיכא למימר, דם מאותו מקום נפל:

על עקבה. זמנין דמתרמי ונגע באותו מקום:

ועל ראש גודלה. דבהדי דפסעה מתרמי גודל שברגלה להיות תחת אותו מקום ודם נוטף עליו:

על שוקה ועל פרסותיה מבפנים טמאה. כשאדם עומד ומחבר רגליו ושוקיו זו בזו, כל מה שמחובר מהם זו עם זו, קרוי לפנים:

מבחוץ. מכאן ומכאן:

ועל הצדדין. אחורי השוק כל גובהן כנגד העקב, ולפניו כל גובהן כנגד הרגל, קרויים צדדים:

מן החגור ולמטה. כנגד בית התורפה הוא:

אם מגיע כנגד בית התורפה. כגון שנמצא בראש בית ידה סמוך ליד, שפעמים שפושטתן מזרוע ונופל כנגד מטה:

ואם לאו. שלא כנגד בית התורפה, כגון שנמצא סמוך לכתפות:

שהוא חוזר. פעמים שראש החלוק נהפך כנגד פניה של מטה:

וכן בפוליון. מטפחת שהיא מתכסה בו:

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