## Jerusalem Talmud Niddah Chapter 1

###### Jerusalem Talmud Niddah 1:1:1
[Jerusalem Talmud Niddah 1:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:1:1)

**משנה:** שַׁמַּי אוֹמֵר כָּל הַנָּשִׁים דַּיָין שַׁעְתָּן. הִלֵּל אוֹמֵר מִפְּקִידָה לִפְקִידָה אֲפִילוּ לְיָמִים הַרְבֶּה. וַחֲכָמִים אוֹמְרִים לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה אֶלָּא מֵעֵת לְעֵת מְמַעֶטֶת עַל יַד מִפְּקִידָה לִפְקִידָה. וּמִפְּקִידָה לִפְקִידָה מְמַעֶטֶת עַל יַד מֵעֵת לְעֵת. כָּל אִשָּׁה שֶׁיֵּשׁ לָהּ וֶוסֶת דַּיָיהּ שָׁעָתָהּ. וְהַמְשַׁמֶּשֶׁת בָּעִדִּים הְרֵי זוֹ כַפְּקִידָה וּמְמַעֶטֶת עַל יַד מֵעֵת לְעֵת וְעַל יַד מִפְּקִידָה לִפְקִידָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** Shammai says, every woman’s timing is exact¹. 15:19–23). While impurity of food is not mentioned in these verses, it is taken for granted that if she imparts impurity to implements that do not easily become impure, certainly she imparts impurity to food which easily becomes impure. The impurity is defined (v. 19) by “blood is flowing from her flesh”. Shammai holds that a woman notices exactly when her period starts; therefore any food she touches after the onset of her period is impure but anything she had touched before is pure.; Hillel says, from checking to checking², even if that is a long time. But the Sages say following neither of them but for checking to checking to be reduced by 24 hours, and from 24 hours to be reduced by checking³.
Every woman with a regular period⁴, corresponding to Hebrew אורח “regularity”; cf. E. and H. Guggenheimer, Notes on the Talmudic Vocabulary 8–11, *Lešonenu* 37 (1973), 105–112. follows her exact timing; and if one has intercourse with cloths⁵ in *Is*. 64:5 is due to Qimhi; according to Rashi (*Is*. 64:5), the biblical word is an Aramaism and means “to be discarded”. In *Niddah*, Rashi seems to to read עֵד “a witness”., this counts as checking and is reduced by 24 hours and by checking.

footnotes:
¹ A menstruating woman is impure and imparts original impurity to anything she sits on (Lev
² Hillel holds that blood dropscan separate from the uterine wall without necessarily flowing out of the vagina. For him, all food a woman touched between the last time she checked herself thoroughly and the noticed onset of her period are retroactively declared possibly impure.
³ For them, a woman with a regular period does not have to worry about retroactive impurity (Mishnah 2). If she has no regular period, she is expected to check herself from time to time but the retroactive impurity cannot extend to more than 24 hours; the interval of impurity is the smaller of 24 hours and the time from the last thorough check.
⁴ Latin svetum
⁵ After intercourse (according to Rashi: before and after intercourse) she wipes herself with a clean cloth which can be inspected the next morning. The connection of the word עדים to the biblical hapax


###### Jerusalem Talmud Niddah 1:1:2
[Jerusalem Talmud Niddah 1:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:1:2)

**הלכה:** שַׁמַּי אוֹמֵר. כָּל הַנָּשִׁים דַּיָין שַׁעְתָּן כול׳. מָהוּ דַּיָין שָׁעָתָן. שֶׁאֵינָן מְטַמּוֹת טַהֳרוֹת לְמַפְרֵעַ. וַחֲכָמִים אוֹמְרִים לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה. לֹא כְשַׁמַּאי שֶׁלֹּא נָתַן סְיָיג לִדְבָרָיו וְלֹא כְהִלֵּל שֶׁהִפְלִיג עַל מִדּוֹתָיו. אֶלָּא מֵעֵת לְעֵת מְמַעֶטֶת עַל יַד מִפְּקִידָה לִפְקִידָה וּמִפְּקִידָה לִפְקִידָה מְמַעֶטֶת עַל יַד מֵעֵת לְעֵת. כֵּיצַד מֵעֵת לְעֵת מְמַעֶטֶת עַל יַד מִפְּקִידָה לִפְקִידָה. בָּדְקָה עַצְמָהּ בְּשֵׁינִי בַשַּׁבָּת וְרָאָת בַּחֲמִישִּׁי בַשַׁבָּת אֵין טָמֵא אֶלָּא עַד מֵעֵת לְעֵת דְּאַרְבָּעָתָא. כֵּיצַד מִפְּקִידָה לִפְקִידָה מְמַעֶטֶת עַל יַד מֵעֵת לְעֵת. בָּדְקָה בְשַׁחֲרִית וְרָאָת בְּמִנְחָה אֵין טָמֵא אֶלָּא עַד שַׁחֲרִית.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “Shammai says, every woman’s timing is exact,” etc. What means, “their timing is exact”? They do not retroactively impart impurity to food prepared in purity. “But the Sages say following neither of them,” not following Shammai who imposed no restriction, and not like Hillel who went overboard. “But for checking to checking it is reduced by 24 hours, and from 24 hours is reduced by checking.” How is checking to checking reduced by 24 hours? If she checked herself on Tuesday and saw blood on Thursday, [her food] is impure only from the same time on Wednesday. How is 24 hours reduced by checking? If she checked herself out in the morning and saw in the afternoon, it is impure only starting from the morning⁶.

footnotes:
⁶ A slightly longer version is in Babli, 4b, and Tosefta 1:1–2.


###### Jerusalem Talmud Niddah 1:1:3
[Jerusalem Talmud Niddah 1:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:1:3)

תַּמָּן תַּנִּינָן. הַשֶּׁרֶץ שֶׁנִּמְצָא בְּמָבוֹי מְטַמֵּא לְמַפְרֵעַ. רִבִּי אִמִּי בָּעֵי. מַתְנִיתָא דְּלֹא כְשַׁמַּי. אָמַר רִבִּי יוֹסֵי. אִין לֵית הוּא כְשַׁמַּי אֲפִילוּ כְהִלֵּל לֵית הִיא. וְלֹא מוֹדֶה הִלֵּל בְּמָבוֹי שֶׁהוּא מִתְכַּבֵּד וְשֶׁטֶף שֶׁלִּגְשָׁמִים עוֹבֵר בוֹ שֶׁהוּא טָהוֹר. שַׁמַּי אוֹמֵר. הָדָא אִשָּׁה עַל יְדֵי שֶׁהִיא רְגִילָה בְמֵי רַגְלַיִם עָשׂוּ אוֹתָהּ כְּמָבוֹי שֶׁהוּא מִתְכַּבֵּד וְשֶׁטֶף שֶׁלִּגְשָׁמִים עוֹבֵר בוֹ וְהוּא טָהוֹר.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
There⁷ 7:2., we have stated: “A [dead] crawling animal⁸. 11:29–38. In death, they are original sources of severe impurity. found in a dead-end alley⁹). It is a private domain for the rules of impurity, meaning that a doubt of impurity has to treated as presumptive impurity; cf. *Soṭah* 1:2, Note 88. causes impurity retroactively¹⁰. Rebbi Immi asked, does this Mishnah not disagree with Shammai? Rebbi Yose¹¹ said, this is true, it does not follow Shammai, but even Hillel it does not follow. Does Hillel not agree that a dead-end alley which was swept or inundated by a rainstorm¹² is pure? Shammai says, since this woman regularly urinates¹³, she is like a dead-end alley which was swept or inundated by a rainstorm and is pure¹⁴.

footnotes:
⁷ Mishnah Niddah
⁸ Eight animals, reptiles, rats, and moles are enumerated in Lev
⁹ A dead-end alley bordered on both sides by walls, either the back walls of houses or the walls of courtyards. One enters the houses of the alley through the courtyards. While the dead-end alley is public domain, it is not subject to all the rules of public domains since it is used only by its inhabitants and their visitors. It can be turned into a private domain as far as the rules of the Sabbath are concerned (this is the topic of Tractate Erubin
¹⁰ The Mishnah continues: “up to the time it was swept (with a broom).” If any food was transported through the alley, one assumes that the bearer touched the dead crawling thing, became impure, and transferred that impurity to the food he was carrying. One assumes that sweeping the alley with a broom cleans it, but one fears that the animal died very soon after the alley was swept. Therefore, it seems that impurity in a dead-end alley follows Hillel’s rules.
¹¹ It would seem that one has to read: R. Yasa, R. Immi’s companion.
¹² In this case, nobody checked but one assumes that the rain swept everything away. This case appears neither in the Mishnah nor in the Tosephta (6:12).
¹³ She would notice any blood at that time.
¹⁴ Shammai’s position is the most rational one. It presumes that the Mishnah speaks of an alley which is swept regularly (Babli 56a/b). In the Babli, 3a, Hillel denies that a woman will check herself for blood when urinating.


###### Jerusalem Talmud Niddah 1:1:4
[Jerusalem Talmud Niddah 1:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:1:4)

עַד כְּדוֹן בְּשֶׁבָּדְקָה וּמָצְתָה נָגוּב. בָּדְקָה וּמָצְתָה טָהוֹר. רִבִּי אִמִּי בְשֵׁם רַב רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. בָּדְקָה וּמָצְתָה טָהוֹר אֲסוּרָה לְבֵיתָהּ עַד שֶׁיִּתְנַגֵּב מַעְיָינָהּ. חַד רִבִּי טוֹבִי אָמַר בְּשֵׁם רִבִּי אַבָּהוּ. אֲסוּרָה לְבֵיתָהּ עַד מֵעֵת לְעֵת. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. כַּד סְלִיקִית לְהָכָא שְׁמָעִית מִן כָּל רַבָּנִן. מוּתֶּרֶת לְבֵיתָהּ מִיַּד. הֲווֹן בָּעֵיי מֵימַר. מָאן דָּמַר. מוּתֶּרֶת לְבֵיתָהּ. מִפְּקִידָה הוּא לְמָעֵט מֵעֵת לְעֵת. וּמָאן דָּמַר. אֲסוּרָה לְבֵיתָהּ. אֵינָהּ כִּפְקִידָה לְמָעֵט מֵעֵת לְעֵת. וְאֲפִילוּ כְמָאן דָּמַר. אֲסוּרָה לְבֵיתָהּ. כִּפְקִידָה הִיא לְמָעֵט מֵעֵת לְעֵת. וְלָמָּה הִיא אֲסוּרָה לְבֵיתָהּ. שֶׁמִּתּוֹךְ שֶׁהִיא מִתְרַגֶּלֶת בְּדָמִים טְהוֹרִין הִיא מִתְרַגֶּלֶת בְּדָמִים טְמֵאִין.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
So far if she checked and found herself dry¹⁵. If she checked and found herself pure¹⁶? Rebbi Immi in the name of Rav, Rebbi Abba in the name of Rav Jehudah: If she checked and found herself pure she is forbidden to her husband until her [blood’s] source dries up¹⁷. 15:25–30), which requires an additional seven days before purity may be achieved. Babylonian practice accepts the distinction between pure and impure discharges only for the rules of impurity, which were irrelevant in Babylonia, but not for those of marital relations.. One Rebbi Tobi said in the name of Rebbi Abbahu, she is forbidden to her house for 24 hours. Rebbi Jacob bar Aḥa said, when I¹⁸ immigrated here, I heard from all rabbis that she is immediately permitted to her husband¹⁹).. They wanted to say that for him who says, she is permitted to her husband, this is a check which diminishes from 24 hours²⁰, but for him who says, she is forbidden to her husband, it is not counted as a check which diminishes from 24 hours²¹. But even for him who says, she is forbidden to her husband, it is counted as a check which diminishes from 24 hours²². Why is she forbidden to her husband? Because she is used to pure blood, she might get used to impure blood²³.

footnotes:
¹⁵ No discharge whatsoever.
¹⁶ She found a discharge from her body but it was of a kind declared pure in Mishnah 2:6. The existence of pure genital discharges is Pharisaic doctrine, absolutely denied by all Sadducee sources known to us; cf. the Damascus Document CD 5:7, Mishnah 4:2.
¹⁷ This is the standard Babylonian doctrine, culminating in the Babli (66a) in R. Ze‘ira’s doctrine, which accepts the Sadducee doctrine that all discharges are impure and, in order to avoid the consequences of this doctrine which are unacceptable in Pharisaic practice, treats every menstrual discharge as a continuing non-menstrual discharge (Lev
¹⁸ A Babylonian immigrating into Palestine.
¹⁹ Since the determination of the character of blood as pure or impure is in the domain of competence of a rabbi, it follows that the woman who claims her blood to be pure has to show her blood to a rabbi. It is not to be assumed that any woman did that unless her household was run on the rules of ritual purity, i. e., a family of Cohanim or of “fellows” (cf. Introduction to Tractate Demay
²⁰ All the food she prepares remains pure.
²¹ If she later has an impure discharge, the food becomes retroactively impure.
²² There is no reason to make the status of the check depend on its outcome.
²³ Once she is used to the looks of the pure discharge, she might decide herself about the quality of her discharge and wrongly qualify impure for pure. The prohibition of marital relations in this case is purely rabbinical; it has no biblical source.


###### Jerusalem Talmud Niddah 1:1:5
[Jerusalem Talmud Niddah 1:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:1:5)

בָּדְקָה וּמָצְתָה סָפֵק. פְּשִׁיטָא אֵינָהּ כִּפְקִידָה לְמָעֵט מֵעֵת לְעֵת. הוּא עַצְמוֹ מָהוּ שֶׁיִּטָּמֵא בְּסָפֵק. נִישְׁמְעִינָהּ מִן הָדָא. טוּמְטוּם וְאַנְדְּרוֹגֵינָס שֶׁרָאוּ דַּיָין שָׁעָתָן. מָה אַתְּ שְׁמַע מִינָּהּ. אָמַר רִבִּי יוֹסֵי. טוּמְטוּם וְאנְדְּרוֹגֵינָס סָפֵק וּמֵעֵת לְעֵת סָפֵק וְאֵין סָפֵק לְסָפֵק. וָכָא. רְאִיָיתָהּ סָפֵק וּמֵעֵת לְעֵת סָפֵק וְאֵין סָפֵק לְסָפֵק.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
If she checked herself and found it a doubtful case²⁴ 1:2 Note 88. Therefore, it seems more likely that it cannot be determined whether there was any discharge.). It is obvious that it is not counted as a check to diminish from 24 hours²⁵. Itself²⁶, would it be impure because of doubt? Let us hear from the following: “A sexless²⁷8:6, Note 226. He could be a male with an ingrown penis. It is difficult to see how he could have a female genital discharge. or a hermaphrodite²⁸ 8:6, Notes 224,225,236,237,242. who had a discharge follow their exact timing.” What do you infer from this? Rebbi Yose said, a sexless or a hermaphrodite represent a doubt, 24 hours represent a doubt, and a doubt is not superimposed on a doubt²⁹ 75a); a prohibition in such a case would be disregarded. Cf. *Ketubot* 1:1 Note 23, *Yebamot* 16:1, last line.. So here, whether she had a discharge³⁰ represents a doubt, 24 hours represent a doubt, and a doubt is not superimposed on a doubt.

footnotes:
²⁴ If it cannot be decided whether the discharge is pure or impure. (This is the explanation of R. Moses Margalit. It is somewhat difficult to accept since (a) in matters of biblical prohibitions a doubt has to be resolved in a restrictive way and (b) this is a matter of impurity in a private domain and has to be declared impure; cf. Note 9, Soṭah
²⁵ If later this was followed by a genuine discharge, the previous doubt was resolved and food retroactively became impure for 24 hours.
²⁶ The blood according to R. Moses Margalit, or alternatively the cloth used for the check.
²⁷ Tosephta 1:3. The sexless has neither penis nor vagina, cf. Yebamot
²⁸ He has penis, testicles, breasts and vagina; if he has a discharge, its status is in doubt since if he is a male, the vaginal discharge is irrelevant. Cf. Yebamot
²⁹ In the Babli, this is called סְפֵק סְפֵיקָא “a doubt superimposed on a doubt” (Qiddušin
³⁰ R. Moses Margalit would translate: “The nature of her discharge is in doubt”.


###### Jerusalem Talmud Niddah 1:1:6
[Jerusalem Talmud Niddah 1:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:1:6)

הוּנָא בַּר חִיָיה אָמַר. מֵעֵת לְעֵת שֶׁאָמְרוּ לַקֳּדָשִׁים אֲבָל לֹא לְטַהֳרוֹת. הָתִיב רַב חִסְדָּא. וְהָתַנֵּי. מַעֲשֶׂה בְרִיבָה אַחַת בְּעייתלו שֶׁהִפְסִיקָה לָהּ שָׁלֹשׁ עוֹנוֹת וְלֹא רָאָת וְאַחַר כָּךְ רָאָת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָמְרוּ. דַּיָיה שָׁעָתָהּ. וְכִי יֵשׁ קֳדָשִׁים בְּעייתלו. אֶלָּא בִּשֶׁנַּעֲשׂוּ לְטָהֳרַת הַקּוֹדֶשׁ. וְלֹא כְחוּלִין הֵן. תִּיפְתָּר שֶׁנַּעֲשׂוּ לְטָהֳרַת מֵי חַטָּאת. שֶׁמֵּי חַטָּאת חֲמוּרִין מִן הַקּוֹדֶשׁ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
³¹ Huna bar Ḥiyya³² said, the 24 hours which were quoted refer to sacrifices but not to pure food³³. Rav Ḥisda objected, was it not stated³⁴: “It happened with a girl in Aitlo³⁵ that she missed for three periods and then had a period. When the case came before the Sages, they said that her timing is exact.” Are there sacrifices in Aitlo? But it must be food prepared in the purity of sacrifices³⁶ p. 349; *Demay* 2:2, Note 137), some people adhered to standards of sacrifices which recognized four degrees (Mishnah *Tahorot* 2:5).! Is that not really profane food³⁷ 2:8 decrees that profane food prepared according to the standards of sacrifices is still profane, admitting only two degrees of derivative impurity. A minority opinion admits three degrees, but certainly not four. This may be a polemic against followers of sects similar to that of Qumran, whose MMT text seems to prescribe the purity of sacrifices for all members of the group of the select few.? Explain it if it was prepared in the purity of purifying water³⁸ 10:6. The ashes were available in Palestine a long time after the destruction of the Temple, cf. *Berakhot*1:1, Note 3; it was not impossible for a priestly family to preserve the rules of this purifying process., since purifying water has more restrictive rules than sacrifices.

footnotes:
³¹ From here on, a Geniza fragment is available; its readings are denoted by ג. For the quotations from a Tosephta, the Babli is denoted by ב, the Tosephta edited by Zuckermandel by תו.
³² In the Babli, 4a, he is identified as Rav Huna. This is the only place in which his patronymic is given.
³³ He denies the applicability of the Mishnah after the destruction of the Temple. Since the only sanctified food available after the destruction of the Temple was heave, the entire discussion becomes academic.
³⁴ Tosephta 1:9, Babli 9b.
³⁵ The vocalization is not known; the Babylonian tradition is different; the place has not been identified. But in any case it is impossible to prepare sacrifices outside of Jerusalem since living animals cannot become impure and the material for flour, wine, and oil sacrifices was controlled by the Temple.In Babli and Tosephta it is stated that the impurity in effect should have been retroactive, that the ruling as given fits only extraordinary circumstances. One may assume that the Yerushalmi refers to a similar text and that Rav Ḥisda the Babylonian’s question really refers to this, that under normal circumstances the impurity of a menstruating woman without regular period should act retroactively on food prepared in purity outside of Jerusalem.
³⁶ Profane food, eaten by people who insist that they adhere to strict standards of purity. While most of these, called “fellows”, observed the standards of heave (which recognizes three degrees of derivative impurity, cf. Introduction to Tractate Demay,
³⁷ Mishnah Tahorot
³⁸ The water to which ashes from the red cow were added and which purified from the impurity of the dead. This water had to be guarded even from touching sacrificial food, Mishnah Parah


###### Jerusalem Talmud Niddah 1:1:7
[Jerusalem Talmud Niddah 1:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:1:7)

תַּנֵּי. מֵעֵת לְעֵת שֶׁאָמְרוּ תּוֹלִין אֲבָל לֹא שׂוֹרְפִין. וַהֲוָה רִבִּי זְעִירָא חֲדִי בָהּ. אַשְׁכָּח תַּנֵּי. הָרוֹאָה כֶתֶם מְטַמֵּא לְמַפְרֵעַ. וּמָה הִיא מְטַמְּאָה. הָאוֹכְלִין וְהַמַּשְׁקִין וְהַמִּשְׁכָּבוֹת וְהַמּוֹשָׁבוֹת. וּמְקוּלְקֶלֶת לְמִינְיָינָהּ וּמְטַמֵּא אֶת בּוֹעֲלָהּ לְמַפְרֵעַ. הָרוֹאָה דָם מְטַמֵּא לְמַפְרֵעַ. וּמָה הִיא מְטַמֵּא. הָאוֹכְלִין וְהַמַּשְׁקִין וְהַמִּשְׁכָּבוֹת וְהַמּוֹשָׁבוֹת. וְאֵינָהּ מְקוּלְקֶלֶת לְמִינְיָינָהּ וְאֵינָהּ מְטַמֵּא אֶת בַּעֲלָהּ לְמַפְרֵעַ. רִבִּי עְקִיבָה אוֹמֵר. מְטַמֵּא אֶת בַּעֲלָהּ לְמַפְרֵעַ. וְזֶה וְזֶה תּוֹלִין אֲבָל לֹא שׂוֹרְפִין. תַּמָּן אָמְרִין. מֵעֵת לְעֵת שֶׁאָמְרוּ מִשְׁכָּבָהּ כְּמַגָּעָהּ. מָה. כְּבוֹעֵל נִדָּה וְאֵינוֹ מְטַמֵּא בְהֵיסֶט וְאֵינוֹ מְטַמֵּא בִּכְלֵי חֶרֶשׂ. אַשְׁכָּח תַּנֵּי. מְטַמֵּא כְּלֵי חֶרֶס בְּהֵיסֶט. מֵעֵת לְעֵת שֶׁאָמְרוּ. מַגָּעָהּ בִּרְשׁוּת הָרַבִּים מָהוּ. נִישְׁמְעִינָהּ מִן הָדָא. מְעוּבֶּרֶת וּמֵינִיקָה טְהוֹרוֹת לְבַעֲלֵיהֶן. וְכֵן אִשָּׁה שֶׁיֵּשׁ לָהּ וֶוסֶת. וּשְׁאָר כָּל הַנָּשִׁים טְהוֹרוֹת בְּבִיאָה וּמְטַמְּאוֹת בְּמַגָּע. הָדָא אָמְרָה. וַדַּאי מַגָּעָהּ בִּרְשׁוּת הָרַבִּים טְמֵא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It was stated: For the 24 hours which were stated, one suspends but one does not burn⁴⁰. Rebbi Ze‘ira enjoyed this [because] he found stated⁴¹: “A woman who detects a stain⁴² makes impure retroactively⁴³. What does she make impure? Food, and drinks, and seats, and beds⁴⁴ 15:20–23, any seat or couch used by a menstruating woman becomes a source of original impurity. The impurity of food is not mentioned in the verses; it is only secondary (cf. Note 36). The original impurity of beds and seats induced retroactively is also asserted in the Babli, 5b.; her count is in disorder⁴⁵ But if the start of the period is unknown, the count is impossible and any discharge triggers a seven day menstrual period., and she makes her sex partner impure retroactively⁴⁶. A woman who detects blood makes impure retroactively⁴⁷. What does she make impure? Food, and drinks, and seats, and beds; her count is not in disorder⁴⁸, and she does not make her sex partner impure retroactively. Rebbi Aqiba says, she makes her sex partner impure retroactively. In both cases⁴⁹, one suspends but one does not burn.” There⁵⁰, they say: For the 24 hours which were stated, her bed is like her touch⁵¹. How? Like one who sleeps with a menstruating woman⁵² 15:24 declares the man and his seat or bedding as impure but refrains from declaring seat and bedding as sources of original impurity. who does not make impure by moving⁵³ 15:6 is interpreted that the male sufferer of gonorrhea imparts impurity to anything he moves, even if he never touches it. By biblical standards, a clay vessel cannot become impure by being touched from the outside; it becomes impure only by an original impurity inside its cavity. If a clay vessel has a cover fastened to it, it also cannot become impure by the impurity of the dead. But if either a (male or female) sufferer from gonorrhea or a menstruating woman indirectly moves a clay vessel, for example moving a wooden plank (in itself impervious to impurity) on which there is a closed clay vessel, that vessel and its contents become impure. and does not make clay vessels impure. It was found stated: He makes clay vessels impure by moving⁵⁴ quoted here disproves the earlier statement which denied the possibility of impurity by moving.. For the 24 hours which were stated, what is the status of what she touches in the public domain⁵⁵? Let us hear from the following⁵⁶: Pregnant and nursing women are pure for their husbands⁵⁷, as is a woman with a regular period⁵⁸. And all other women⁵⁹ are pure for sexual relations but impure in their touch⁶⁰. That means, what she certainly touched in the public domain is impure.

footnotes:
⁴⁰ If heave was declared “impure” because a woman had handled it within 24 hours of her menstrual impurity, it cannot be burned as impure heave since the declaration was purely precautionary; the woman might have been impure when touching the heave. Since it is forbidden to destroy pure sanctified food, that heave neither can be destroyed, for perhaps it is pure, nor be used, for perhaps it is impure. It has to be left unused until it spoils, is no longer food, and automatically loses its sanctified status.
⁴¹ Tosephta 9:6,5; Babli 6a, both in slightly different formulation.
⁴² She detects a blood stain on her garment. This is proof that she bled sometime but she does not know when.
⁴³ The retroactivity extends all the time back until either the time when the woman had checked herself or the garment had been washed.
⁴⁴ By Lev.
⁴⁵ By tradition, denied by Sadducees, there are 11 days after the end of seven days of a menstrual period in which no new menses are possible, in which any bloody discharge cannot be menstrual but must follow the rules of zava.
⁴⁶ Since her impurity was unknown to her.
⁴⁷ In Tosephta and Babli: For 24 hours. The Yerushalmi probably assumes the validity of the Sages’ statement in Mishnah 1.
⁴⁸ She counts from the moment she notices the discharge.
⁴⁹ Stain or blood.
⁵⁰ In Babylonia. This statement is missing in the Geniza text.
⁵¹ Since her touch creates only derivative impurity, her seat and bed also do not become sources of original impurity.
⁵² Lev.
⁵³ Lev.
⁵⁴ In the Tosephta (Note 41) this is asserted for both cases of menstrual impurity. The baraita
⁵⁵ A general rule states that a doubt about matters of impurity in a public domain can be disregarded (cf. Note 9). The question is, if a woman had certainly touched something in the public domain within 24 hours of her menstruation, is this counted as a doubt or not?
⁵⁶ A related text in Tosephta 3:8.
⁵⁷ They are not supposed to menstruate.
⁵⁸ Except close to her time.
⁵⁹ Excluding pre-puberty girls and post-menopausal women. There are not many women left in this category of “others”.
⁶⁰ Since at any time they could induce retroactive impurity.


###### Jerusalem Talmud Niddah 1:1:8
[Jerusalem Talmud Niddah 1:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:1:8)

רִבִּי יוּדָן בָּעֵי. בָּדְקָה חֲלוּקָהּ בְּשַׁחֲרִית וּמְצָתָה טָהוֹר. וּבְמִנְחָה וּמָצָאת עָלָיו כֶּתֶם. פְּשִׁיטָא חֲלוּקָהּ אֵינָוֹ טָמֵא אֶלָּא עַד שְׁעַת בְּדִיקָה. גּוּפָהּ מָהוּ שֶׁיְּהֵא טָמֵא מֵעֵת לְעֵת. כְּלוּם אַתְּ מְטַמֵּא גוּפָהּ אֶלָּא מַחֲמַת חֲלוּקָהּ. חֲלוּקָהּ אֵינָוֹ טָמֵא אֶלָּא עַד שְׁעַת בְּדִיקָה וְגוּפָהּ טָמֵא מֵעֵת לְעֵת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Yudan asked: She checked her garment in the morning and found it pure, in the afternoon and found a stain on it. It is obvious that her garment is retroactively impure only after the time of her checking. Is her body impure for retroactive 24 hours? Does one not declare her body to be impure only because of her garment? Her garment is retroactively impure only after the time of her checking; her body should retroactively be impure for 24 hours⁶¹?

footnotes:
⁶¹ The 24 hour rule is never mentioned in connection with stains.


###### Jerusalem Talmud Niddah 1:1:9
[Jerusalem Talmud Niddah 1:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:1:9)

וְהַמְשַׁמֶּשֶׁת בָּעִדִּים הְרֵי זֶה כִּפְקִידָה. הֵיךְ עֲבִידָא. בָּדְקָה עַצְמָהּ בְּשַׁחֲרִית וְשִׁימְּשָׁה בְּעִד בְּחַצּוֹת וְרָאָת בְּמִנְחָה אֵין טָמֵא אֶלָּא עַד שְׁעַת תַּשְׁמִישׁ. לֵוִי אָמַר. בְּעִד שֶׁלְּאַחַר הַתַּשְׁמִישׁ הִיא מַתְנִיתָא. אֲבַל בְּעִד שֶׁלִּפְנֵי הַתַּשְׁמִישׁ הֲמוּמָה הִיא לְבֵיתָהּ וְאֵינָהּ בּוֹדֶקֶת יָפֶה. רִבִּי אָבוּן בְשֵׁם רִבִּי זְעִירָא. בְּעִד שֶׁלִּפְנֵי תַּשְׁמִישׁ הִיא מַתְנִיתָא. אֲבַל בְּעִד שֶׁלְּאַחַר הַתַּשְׁמִישׁ דִּיהָא הִיא מַחְמַת שִׁכְבַת זֶרַע.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“And if one has intercourse with cloths, this counts as checking.” How is that? If she checked herself in the morning, had intercourse with a cloth at noontime, and saw [blood] in the afternoon, she is impure only from after the time of intercourse. Levi said, the Mishnah speaks of a cloth used after intercourse, but for a cloth used before intercourse she would be impatient for her mate and not check thorougly. Rebbi Abun in the name of Rebbi Ze‘ira, the Mishnah speaks of a cloth used before intercourse, but a cloth used after intercourse is faded because of semen⁶².

footnotes:
⁶² The Babli, 5a, requires both checks.


###### Jerusalem Talmud Niddah 1:2:1
[Jerusalem Talmud Niddah 1:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:2:1)

**משנה:** כֵּיצַד דַּיָיהּ שָׁעָתָהּ. הָיְתָה יוֹשֶׁבֶת בַּמִּיטָּה וַעֲסוּקָה בְּטַהֳרוֹת פֵּירְשָׁה וְרָאָת דָּם הִיא טְמֵיאָה וְכוּלָּן טְהוֹרוֹת. אַף עַל פִּי שֶׁאָמְרוּ טְמֵיאָה מֵעֵת לְעֵת אֵינָה מוֹנָה אֶלָּא מִשָּׁעָה שֶׁרָאָת. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַרְבַּע נָשִׁים דַּיָין שָׁעָתָן בְּתוּלָה וּמְעוּבֶּרֶת וּמֵינִיקָה וּזְקֵינָה אָמַר רִבִּי יְהוֹשֻׁעַ אֲנִי לֹא שָׁמַעְתִּי אֶלָּה בְתוּלָה אֲבָל הֲלָכָה כְּרִבִּי אֱלִיעֶזֶר.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** How is her timing exact⁶³? If she was sitting on a bed occupied with pure food, if she left [the bed] and saw blood, she is impure but all the food is pure. Even though they said, she is retroactively impure for 24 hours⁶⁴, she counts only from the moment she saw. Rebbi Eliezer says, the timings of four kinds of women are exact: a virgin⁶⁵, and a pregnant woman, and a nursing one, and a post-menopausal. Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.

footnotes:
⁶³ The woman with a regular period, who may prepare pure food until close to the time of her period.
⁶⁴ The woman without an established period.
⁶⁵ As explained in the next Mishnah, this is a young girl who never had a period, independent of any sexual activities she might have had.


###### Jerusalem Talmud Niddah 1:2:2
[Jerusalem Talmud Niddah 1:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:2:2)

**הלכה:** אָמַר רִבִּי יְהוֹשֻׁעַ אֲנִי לֹא שָׁמַעְתִּי אֶלָּה בְתוּלָה. אֲבָל הֲלָכָה כְּרִבִּי לִיעֶזֶר. אֵין אוֹמְרִין מִי שֶׁלֹּא רָאָה אֶת הַלְּבָנָה יָבוֹא וְיָעִיד. אֶלָּא אוֹמְרִין. מִי שֶׁרָאָה אֶת הַלְּבָנָה יָבוֹא וְיָעִיד. אַתָּה לֹא שָׁמַעתָּ אֲנִי שָׁמַעְתִּי. כָּל יָמִים שֶׁהָָיָה רִבִּי לִיעֶזֶר קַיָים הָיְתָה הֲלָכָה כְּרִבִּי יְהוֹשֻׁעַ. מִשֶּׁמֵּת רִבִּי לִיעֶזֶר הִנְהִיג רִבִּי יְהוֹשֻׁעַ הֲלָכָה כְּרִבִּי לִיעֶזֶר. מַה נָן קַיָימִין. אִם בְּשֶׁשָּׁמַע רִבִּי לִיעֶזֶר מִפִּי אֶחָד וְרִבִּי יְהוֹשֻׁעַ מִפִּי שְׁנַיִם בֵּין בַּחַיִים בֵּין לְאַחַר מִיתָה תְּהֵא הֲלָכָה כְּרִבִּי יְהוֹשֻׁעַ. וְאִם בְּשֶׁשָּׁמַע רִבִּי יְהוֹשֻׁעַ מִפִּי אֶחָד וְרִבִּי לִיעֶזֶר מִפִּי שְׁנַיִם בֵּין בַּחַיִים בֵּין לְאַחַר מִיתָה תְּהֵא הֲלָכָה כְּרִבִּי לִיעֶזֶר. כְּהָדָא דְתַנֵּי. אֶחָד אוֹמֵר. שָׁמַעְתִּי מִפִּי שְׁנַיִם. וּשְׁנַיִם אוֹמְרִין. שָׁמַעְנוּ מִפִּי אֶחָד. יִיפֶּה כֹחַ הָאֶחָד שֶׁשָּׁמַע מִפִּי שְׁנַיִם מִכֹּחַ הַשְּׁנַיִם שֶׁשָּׁמְעוּ מִפִּי אֶחָד. אֶלָּא כֵן אֲנָן קַיָימִין. בְּשָׁוִין. זֶה שָׁמַע מִפִּי אֶחָד וְזֶה שָׁמַע מִפִּי אֶחָד. זֶה שָׁמַע מִפִּי שְׁנַיִם וְזֶה שָׁמַע מִפִּי שְׁנַיִם. בְּחַיָיו לֹא רָאָה דַעְתּוֹ. לְאַחַר מִיתָתוֹ רָאָה דַעְתּוֹ. מַה חֲמִית מֵימַר. בְּשֶׁרָאָה דַעְתּוֹ. כְּהָדָא דְתַנֵּי. אַרְבַּע נָשִׁים שֶׁאָמְרוּ חֲכָמִים. דַּיָין שָׁעָתָן. כִּתְמָן טָמֵא לְמַפְרֵעַ חוּץ מִתִּינוֹקֶת שֶׁלֹּא הִגִּיעַ זְמַנָּהּ לִרְאוֹת מִפְּנֵי שֶׁאֵין לָהּ כְּתָמִין. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. אַרְבַּע נָשִׁים שֶׁאָמְרוּ חֲכָמִים. דַּיָין שָׁעָתָן. כִּתְמָן טָמֵא לְמַפְרֵעַ. אֲבָל תִּינוֹקֶת שֶׁהִגִּיעַ זְמַנָּהּ לִרְאוֹת כִּתְמָהּ כִּרְאִיָיתָהּ. מַה רְאִיָיתָהּ דַּיָיה שָׁעָתָהּ אָף כִּתְמָהּ דַּיָיהּ שָׁעָתָהּ. אָמַר רִבִּי יַנַּאי. מִפְּנֵי שֶׁשִּׂירְפָּהּ מָצוּי. וּמַה אִם זֶה שֶׁסִּירְפָּהּ מָצוּי אַתְּ אָמַר. דַּיָיה שָׁעָתָהּ. אֵילּוּ שֶׁאֵין שִׂירְפָּן מָצוּי לֹא כָל שֶׁכֵּן. מִיכָּן שֶׁרָאָה דַעְתּוֹ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify⁶⁶, but one says, if somebody saw the new moon, he should come and testify⁶⁷ 2:2): “‘We did not see’ is no proof;” neither is ‘we did not hear’.. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua⁶⁸. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one⁶⁹ 5:7.. But we must hold either that either one heard from one or that either one heard from two. During his⁷⁰ lifetime he⁷¹ was not convinced of his opinion, after he⁷⁰ died he⁷¹ became convinced of his⁷⁰ opinion. What did he⁷¹ see to say that he⁷¹ became convinced of his⁷⁰ opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains⁷², the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate⁷³, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap⁷⁴ is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he⁷¹ became convinced of his⁷⁰ opinion.

footnotes:
⁶⁶ To testify that he saw the new moon, to proclaim a new month.
⁶⁷ In the language of the Mishnah (Idiut
⁶⁸ Since R. Eliezer did not accept majority votes in religious practice, he was put in the ban and R. Joshua was the undisputed authority. After R. Eliezer’s death, practice could follow his opinion without creating the danger of a schism.
⁶⁹ The translation follows the Geniza text which reads יָפֶה כֹחַ “the power is greater” rather than the Leiden ms. יִיפֶּה כֹחַ “(an unknown subject) empowered”. The principle is mentioned in Mishnah Idiut
⁷⁰ R. Eliezer.
⁷¹ R. Joshua.
⁷⁰ R. Eliezer.
⁷¹ R. Joshua.
⁷⁰ R. Eliezer.
⁷¹ R. Joshua.
⁷¹ R. Joshua.
⁷⁰ R. Eliezer.
⁷² The rules of stains do not apply to her. The Babli has a different version, 5a, and defines the onset of menstruation as the earlier of either the growth of two pubic hairs or 12 years of age.
⁷³ The reading of the Leiden ms. seems superior to Geniza ms., “too young to menstruate”.
⁷⁴ שְׂרָף is tree sap. It is an appropriate image for body fluids before the discovery of the circulation of blood. There would have been reason to make the impurity of the girl in puberty retroactive. Since R. Joshua agrees that in her case there is no retroactivity, there is no reason to extend retroactivity to the other three cases.
⁷¹ R. Joshua.
⁷⁰ R. Eliezer.


###### Jerusalem Talmud Niddah 1:3:1
[Jerusalem Talmud Niddah 1:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:3:1)

**משנה:** אֵי זוֹ הִיא בְּתוּלָה. כָּל שֶׁלֹּא רָאָת דָּם מִיָּמֶיהָ אַף עַל פִּי נְשׂוּאָה. מְעוּבֶּרֶת מִשֶּׁיִּוָּדַע עוּבְרָהּ. מֵינִיקָה עַד שְׁתִּגְמוֹל אֶת בְּנָהּ. נָתְנָה בְנָהּ לְמֵינִיקָה וּגְמָלַתּוּ אוֹ שֶׁמֵּת רִבִּי מֵאִיר אוֹמֵר מְטַמְּאָה מֵעֵת לְעֵת. וַחֲכָמִים אוֹמְרִים דַּיָיה שָׁעָתָהּ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** What is a virgin? Any female who never saw blood, even if she was married. Pregnant, once the fetus is recognizable. Nursing, until she weans her child⁷⁵ 4:4, Note 57.. If she gave her child to a wet-nurse or weaned him, Rebbi Meïr says she causes retroactive impurity for 24 hours but the Sages say, her timing is exact⁷⁶.

footnotes:
⁷⁵ 24 months after birth, cf. Soṭah
⁷⁶ The entire 24 months.


###### Jerusalem Talmud Niddah 1:3:2
[Jerusalem Talmud Niddah 1:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:3:2)

**הלכה:** אֵי זֹו הִיא בְּתוּלָה. כָּל כו׳. כֵּן הִיא מַתְנִיתָא. כֵּל שֶׁלֹּא רָאָת דַּם נִידָּה מִיָּמֶיהָ וְאַף עַל פִּי נְשׂוּאָה. בְּתוּלָה לְדָמִים אָמְרוּ. אֲבָל לֹא בְּתוּלָה לִבְתוּלִים. פְּעָמִים שֶׁהִיא בְּתוּלָה לְדָמִים וְאֵינָהּ בְּתוּלָה לִבְתוּלִים. פְּעָמִים שֶׁהִיא בְּתוּלָה לִבְתוּלִים וְאֵינָהּ בְּתוּלָה לְדָמִים. בְּתוּלָה לְדָמִים בְּשֶׁרָאָת וְאַחַר כָּךְ נִישֵּׂאת. בְּתוּלָה לִבְתוּלִים בְּשֶׁנִּישֵּׂאת וְאַחַר כָּךְ רָאָת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “What is a virgin? Any one,” etc. So is the Mishnah: Any one who never did menstruate; they spoke of one virginal for blood, not one virginal for sexual relations. Sometimes she is virginal for blood and not virginal for sexual relations, sometimes she is virginal for sexual relations and not virginal for blood. She is virginal for blood if she started to menstruate before marrying; she is virginal for sexual relations if she married before menstruating.


###### Jerusalem Talmud Niddah 1:3:3
[Jerusalem Talmud Niddah 1:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:3:3)

תַּנֵּי. שָׁלֹשׁ בְּתוּלוֹת הֵן. בְּתוּלַת אָדָם בְּתוּלַת שִׁקְמָה וּבְתוּלַת הָאָרֶץ. בְּתוּלַת אָדָם כָּל שֶׁלֹּא נִבְעֲלָה מִיָּמֶיהָ. בְּתוּלַת שִׁקְמָה כָּל שֶׁלֹּא נִקְצְצָה מִיָּמֶיהָ. בְּתוּלַת הָאָרֶץ כָּל שֶׁלֹּא נֶחֶרַץ בָּהּ מִיָּמֶיהָ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. כָּל שֶׁאֵין בָּהּ חֶרֶץ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It was stated⁷⁷ 26:2; Tosephta *Ševiʻit* 3:10, in a different order which is followed also in Babli *Niddah* 8b. This *baraita* somehow negates the Mishnah which transfers to name of “virgin” to the pre-menstrual girl.: “There are three virgins: a human virgin, a virgin sycamore, and virgin soil. A human virgin, who never had intercourse. A virgin sycamore, which never was cut⁷⁸ 4:5, Note 71.. Virgin soil, which never was ploughed⁷⁹; Rabban Simeon ben Gamliel says, which has no groove⁸⁰) declare as virgin any soil on which no potsherds are found (which would prove human activity at the place).’⁸¹.”

footnotes:
⁷⁷ Midrash Samuel
⁷⁸ Sycamores were planted not for their fruits but to produce logs for buildings. The sycamore can be cut and from the stump a new (and larger) tree will grow; cf. Ševiʻit
⁷⁹ Really: on which never any grooves had been made, referring to the furrows.
⁸⁰ If no signs of agricultural activity are visible on the soil. In Babylonia the צ of חֶרֶץ (which in Babylonian and modern Hebrew would be חָרִיץ) was heard as ס, resulting in חֶרֶס, חֶרֶשׂ “potsherd”. Therefore, the Babylonian texts (and Midrash Samuel
⁸¹ Here ends the first Geniza fragment of this Tractate.


###### Jerusalem Talmud Niddah 1:3:4
[Jerusalem Talmud Niddah 1:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:3:4)

וַאֲפִילוּ נִישֵּׂאת וַאֲפִילוּ עִיבֵּירָה וַאֲפִילוּ מֵינִיקָה וַאֲפִילוּ שׁוֹפַעַת כָּל שִׁבְעָה לְזָכָר וְכָל אַרְבָּעָה עָשָׂר לִנְקֵיבָה. וּקְסָמָא בְיָדֶיהָ. בְּשָׁעָה שֶׁהוּא זָכָר שִׁבְעָה. וּבְשָׁעָה שֶׁהִיא נְקֵיבָה י"ד. וְהִיא שֶׁהִפְסִיקָה דַּם טוֹהַר. כְּהָדָא דְתַנֵּי. הִפְסִיקָה דַּם טוֹהַר וְלֹא רָאָת וְאַחַר כָּךְ רָאָת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָמְרוּ. דַּיָיה שָׁעָתָהּ. עַל דַּעְתֵּיהּ דְּרַב דְּהוּא אָמַר. מַעְיָין אֶחָד הוּא אֶלָּא שֶׁהַתּוֹרָה טִיהֲרָה אוֹתוֹ. נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי יַנַּאי דּוּ אָמַר. מַעְיָין אֶחָד הוּא אֶלָּא שֶׁהוּא מִשְׁתַּנֶּה. יְאוּת. עַל דַּעְתֵּיהּ דְּלֵוִי דְּהוּא אָמַר. שְׁנֵי מַעְיָינוֹת הֵן. אֲפִילוּ לֹא הִפְסִיקָה דַּם טוֹהַר תְּהֵא דַיָיה שָׁעָתָהּ. אָמַר רִבִּי מָנָא. טַעֲמֵיהּ דְּלֵוִי. שֶׁמִּתּוֹךְ שֶׁהִיא מִתְרַגֶּלֶת בְּדָמִים טְהוֹרִין הִיא מִתְרַגֶּלֶת בְּדָמִים טְמֵאִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. יְכִיל לֵוִי פָּתַר לָהּ מִן הָדָא דְתַנִּינָן. רִבִּי יוֹסֵי אוֹמֵר. מְעוּבֶּרֶת וּמֵינִיקָה שֶׁעָבְרוּ עֲלֵיהֶן שָׁלֹשׁ עוֹנוֹת דַּיָין שָׁעָתָן. וְתַנֵּי עֲלָהּ. יְמֵי עִיבּוּרָהּ וִימֵי מֵינִיקוּתָהּ מִצְטָרְפִין לְשָׁלֹשׁ עוֹנוֹת. דְּהוּא סְבַר. מַעְיָין אֶחָד הוּא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“Even if she was married,⁸²” even if pregnant, even if nursing, and even if she was bleeding all seven [days] for a boy or all fourteen for a girl⁸³ 15:25 creates a special category, *zavah*, for a woman whose discharge of blood is prolonged “many days after her menstrual period”, who is subject to more complicated rules of cleansing. Since “days” must mean a minimum of two days, “many days” must mean at least three days (by the hermeneutic principle of definiteness, cf. H. Guggenheimer, Logical Problems in Jewish Tradition, in: *Confrontations with Judaism*, Ph. Longworth, ed., Blond, London 1966, pp. 174–175). Now it is stated here that bleeding after childbirth cannot induce a status of *zavah* since (1) the time span of 7 days after the birth of a boy and 14 after that of a girl are defined as “menstrual impurity” and (2) this is followed by a *period of purity* of 33 days (for a boy) or 66 (for a girl) in which no discharge has any implication for impurity (*Lev.*12:4–5). Therefore, the only way a birth is followed by a status of *zavah* would be if the bloody discharges persist all through the period of purity.. Does she have a charm in her hand⁸⁴? After [the birth of] a boy seven [days], after a girl fourteen, but only if she stopped during her period of purity. As it was stated: If she stopped during her period of purity and had no discharge, but later she had a discharge; this case came before the Sages who said that her timing was exact⁸⁵. In Rav’s opinion, who says that all is one source but the Torah purified it, it is understandable⁸⁶) Therefore, a retention of the status of “blood virgin” necessitates the cessation of discharge during the period of purity (or even earlier). Rav’s opinion is detailed in the Babli, 1 la, 35b.. In Rebbi Yannai’s opinion, who says that all is one source but it changes, it is in order⁸⁷. In Levi’s opinion, who says that there are two sources, should not her timing be exact even if she does not stop during her period of purity⁸⁸? Rebbi Mana said, the reason of Levi is that since she became used to pure blood, she might become used to impure blood⁸⁹. Rebbi Yose ben Rebbi Abun said, Levi can explain what we have stated⁹⁰: “Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated⁹¹ quoted in the text are intelligible for Levi, not for Rav.: The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?

footnotes:
⁸² This refers to the Mishnah which enumerates the women whose impurity is not retroactive, in particular the girl having a baby without ever having menstruated.
⁸³ Lev.
⁸⁴ This is a little pedantic about the formulation of the text, from which one might infer that the pregnancy already determines the length of the period of impurity. The text is then elaborated to indicate that this period is determined only at the time of delivery.
⁸⁵ The status of the “blood virgin” is not changed by pregnancy and all the bleeding necessarily connected with giving birth.
⁸⁶ Here starts the discussion of the condition that the discharges stop sometime during the period of purity. Rav holds that the blood lost during childbirth and the menstrual blood are of equal character, the period of purity is a biblical decree whose reason is unknown but a continuation of the discharge beyond this period shows that menstrual blood is flowing for “many days”. (Everybody agrees that prolonged flow before the actual delivery creates a status of zavah.
⁸⁷ This opinion is not reported in the Babli. The only difference to Rav’s opinion is theoretical, that the biblical decree of the period of purity has a biological explanation.
⁸⁸ His opinion is also discussed in the Babli, 11a and 35b. He holds that the blood lost in childbirth is different in nature from menstrual blood. Then it is difficult to see why menstrual virginity should depend on a cessation of childbirth discharges during the period of purity.
⁸⁹ Levi also subscribes to the cessation rule, but only as one of purely rabbinic character. Since she is used to discharges, she does not react to a menstrual discharge with the speed necessary to avoid retroactive contamination.
⁹⁰ Mishnah 1:5.
⁹¹ Tosephta 1:10: “R. Yose and R. Simeon say that the timing of a pregnant or a nursing woman is not exact unless there passed three periods (without menstruation); the days of her pregnancy and those of her nursing are added together.” It is clear that pregnancy and nursing cannot be counted together if the blood lost in childbirth is of menstrual character. Therefore, the Tosephta and the similar baraita


###### Jerusalem Talmud Niddah 1:3:5
[Jerusalem Talmud Niddah 1:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:3:5)

עַד כַּמָּה הוּא הַכָּרַת הָעוּבָּר. סוּמָכוֹס אָמַר מִשּׁוּם רִבִּי מֵאִיר. עַד שְׁלֹשָׁה חֳדָשִׁים וגו׳. אַף עַל פִּי שֶׁאֵין רְאַיָיה לַדָּבָר זֵיכֶר לַדָּבָר וַיְהִי כְּמִשְׁלֹשׁ חֳדָשִׁים וגו׳. אָמַר רִבִּי יוּדָן. וַאֲפִילּוּ מְעוּבֶּרֶת רוּחַ. הָרִינוּ חַלְנוּ כְּמוֹ יָלַדְנוּ רוּחַ. תַּהֲרוּ חֲשַׁשׁ תֵּלְדוּ קַשׁ וגו׳. רִבִּי זְעִירָא רִבִּי בָּא בַּר זוּטְרָא רִבִּי חֲנִינָה בְשֵׁם רִבִּי חִיָיה רוֹבָה. אֲפִילוּ רוּבּוֹ שֶׁלָּרִאשׁוֹן וְרוּבּוֹ שֶׁלָּאַחֲרוֹן וְהָאֶמְצָעִי שָׁלֵם. אַסִי אָמַר. תִּשְׁעִים יוֹם שְׁלֵימִים. וּשְׁמוּאֵל אָמַר. הֵן וְעִיבּוּרֵיהֶן. אָתָא עוֹבְדָא קוֹמֵי רַבָּנִן דְּתַמָּן וְלָא יָדְעִין אִם שְׁלֹשָׁה עָשָׂר מִן הָרִאשׁוֹן וְשִׁבְעָה עָשָׂר מִן הָאַחֲרוֹן. אוֹ שִׁבְעָה עָשָׂר מִן הָרִאשׁוֹן וּשְׁלֹשָׁה עָשָׂר מִן הָאַחֲרוֹן וַחֲמִשָּׁה שְׁלֵימִים בָּאֶמְצַע. וּבִקְשׁוּ לִיגַּע בַּוְולָד מִשּׁוֹם סָפֵק מַמְזֵירוּת. אָמַר לוֹן רַב נַחְמָן בַּר יַעֲקֹב. כְּהָדֵין עוֹבְדָא אָתָא קוֹמֵי אַבָּא בַּר בָּא וְאַכְשֵׁר. וְאַבָּא בַר בָּא פַּלִּיג עַל שְׁמוּאֵל בְּרֵיהּ. אָמַר רִבִּי בָּא. שַׁנְיָיא הִיא הַכָּרַת הָעוּבָּר שַׁנְיָיא הִיא לֵידָתוֹ. הַכָּרַת הָעוּבָּר לַחֳדָשִׁים שְׁלֵימִין וְלֵידָתוֹ לֶחֳדָשִּׁים מְקוּטָעִין. תַּמָּן תַּנִּינָן. כַּמָּה הִיא קִישּׁוּיָיהּ. רִבִּי מֵאִיר אוֹמֵר. אֲפִילוּ אַרְבָּעִים וַחֲמִשִּׁים יוֹם. רִבִּי יְהוּדָה אוֹמֵר. דַּיָיהּ חוֹדְשָׁהּ. רִבִּי יוֹסֵי וְרִבִּי שִׁמְעוֹן אוֹמְרִים. אֵין קִישּׁוּי יוֹתֵר מִשְׁתֵּי שַׁבָּתוֹת. רִבִּי יוֹסֵי בְשֵׁם רִבִּי בָּא. זֹאת אוֹמֶרֶת שֶׁהָאִשָּׁה יוֹלֶדֶת לַחֳדָשִׁים מְקוּטָעִין. דִּלֹא כֵן נִיתְנֵי שְׁלֹשִׁים יוֹם. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם שְׁמוּאֵל זֹאת אוֹמֶרֶת שֶׁהָאִשָּׁה יוֹלֶדֶת לַחֳדָשִּׁים שְׁלֵימִין. דְּתַנִינָן דַּיָיהּ חָדְשָׁהּ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁹² 4:11, Notes 130–155. How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

footnotes:
⁹² From here to the end of the Halakhah, the text parallels Yebamot


###### Jerusalem Talmud Niddah 1:3:6
[Jerusalem Talmud Niddah 1:3:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:3:6)

רִבִּי יוּדָן בָּעֵי. סוֹף דָּבָר עַד שֶׁתֵּלֵד. לֹא אֲפִילוּ הִפִּילָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Yudan asked: Does this hold until she gives birth? No, even if she had a miscarriage.


###### Jerusalem Talmud Niddah 1:3:7
[Jerusalem Talmud Niddah 1:3:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:3:7)

אָמַר רִבִּי מָנָא. שְׁמָעִית בְּשֵׁם שְׁמוּאֵל. הִיא הַכָּרַת הָעוּבָּר הִיא לֵידָתוֹ. וְלֵית אֲנָא יְדַע מִן מַה שְׁמָעִית. אָמַר רִבִּי בָּא בַּר כֹּהֵן קוֹמֵי רִבִּי יוֹסֵי. רִבִּי יִרְמְיָה אָמְרָהּ. אָמַר לֵיהּ רִבִּי חִזְקִיָּה. לֹא אָמְרָהּ רִבִּי יִרְמְיָה. וְאִיקְפַּד רִבִּי יוֹסֵי לְקִיבְּלֵיהּ. אָמַר. אִילּוּ יְהוּשֻׁעַ שֶׁהָיָה קָשׁוּר לְמֹשֶׁה לֹא הֲוָה אָמַר כֵּן וְהוּא אָמַר כֵּן. חָזַר וְאָמַר. אִין. אָמְרָהּ. אֶלָּא כְאִינֶּשׁ דְּשָׁמַע מִילָּה וּמַקְשֵׁי עַלָּהּ. וְאַבָּא בַּר בָּא פַלִּיג עַל שְׁמוּאֵל בְּרֵיהּ. רִבִּי בְּרֶכְיָה בְשֵׁם שְׁמוּאֵל. לְעוֹלָם אֵין הָאִשָּׁה יוֹלֶדֶת אֶלָּא לְמָאתַיִם וְשִׁבְעִים וְאֶחָד אוֹ לְמָאתַיִם וְשִׁבְעִים וּשְׁנַיִם אוֹ לְמָאתַיִם וְשִׁבְעִים וּשְׁלֹשָׁה אוֹ לְמָאתַיִם וְשִׁבְעִים וְאַרְבָּעָה. אָמַר לֵיהּ רִבִּי מָנָא. מְנָן שָׁמַע רִבִּי הָדָא מִילְתָא. אָמַר לֵיהּ. מִן רִבִּי בָּא. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי בָּא. תַּמָּן הוּא אָמַר. שַׁנְיָיא הִוא הַכָּרַת הָעוּבָּר שַׁנְיָיא הִיא לֵידָתוֹ. וְהָכָא הוּא אָמַר הָכֵין. רִבִּי בָּא בַּר זוּטְרָא מִשֵּׁם שְׁמוּאֵל. כָּל שֶׁהוּא בְהַרְבֶּה הֲרֵי הוּא בְאַרְבַּע.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.


###### Jerusalem Talmud Niddah 1:3:8
[Jerusalem Talmud Niddah 1:3:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:3:8)

רִבִּי חִיָיה בַּר אַשִּׁי הֲוָה יְתִיב קוֹמֵי רַב. חֲמִיתֵיהּ מִיבְעַת. אָמַר לֵיהּ. מַהוּ כֵן. אָמַר לֵיהּ. חֲמָרְתִּי מְעַבְּרָה וְהִיא בְּעָיָיא מֵילַד וַאֲנָא בָּעֵי מִרְבַּעְתָּהּ דְּלָא תִצְטַנֵּן. אָמַר לֵיהּ. אֵימָתַי עָלָה עָלֶיהָ הַזָּכָר. אָמַר לֵיהּ. בְּיוֹם פַּלָּן. וְחָשַׁב אָמַר לֵיהּ. בְּעִיָיא הִיא עַד כְּדוֹן. וְתַנֵּי כֵן. הַפּוֹחֶתֶת אֵינָהּ פּוֹחֶתֶת מִימוֹת הַלְּבָנָה. וְהַמּוֹסֶפֶת אֵינָהּ מוֹסֶפֶת עַל יְמוֹת הַחַמָּה. מִילְתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ פְלִיגָא דָּמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בָּקוֹרֶת שֶׁלָּאַנְטוֹנִינוֹס הָיְתָה עוֹבֶרֶת וְהִרְבִּיעוּ שֶׁלְּבֵית רִבִּי מִמֶּנָּה שְּׁזוּרִין. וְיֵשׁ מֵהֶן שֶׁיָּלְדוּ עַכְשָׁיו. וְיֵשׁ מֵהֶן שֶׁיָּלְדוּ לְאַחַר זְמָן. כָּאן בִּבְהֵמָה טְמֵיאָה וְכָאן בִּבְהֵמָה טְהוֹרָה. וְהָכְתִיב הֲיָדַעְתָּ עֵת לֶדֶת יַעֲלֶי סָלַע חוֹלֵל אַיָילוֹת תִשְׁמוֹר. תִּסְפֹּר יְרָחִים תְּמַלֶּאנָה וְיָדַעְתָּ עֵת לִדְתָּנָה. אָמַר לֵיהּ. חַיָּה טְהוֹרָה כִבְהֵמֶה טְמֵאָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rav Ḥiyya bar Ashi was sitting before Rav who saw him disturbed. He said to him, what is the matter? He said to him, my female donkey is pregnant and will give birth; then I have to get her to copulate before she is out of heat. He said to him, when did the male mount her? He said, on day X. He calculated and said, she still has some time until then. It was stated so: A quick one does not need less than the days of the moon and one who is late is not later than the days of the sun. The words of Rebbi Joshua disagree, since Rebbi Joshua ben Levi said, the cattle herd of Antoninus passed by and those of the house of Rebbi took bulls from them to copulate. Some cows gave birth soon and some of them later. Here it is about an impure animal, there about a pure animal. But is it not written, “do you know the time the mountain goats will give birth, watch the birthing of gazelles,” “count months, make them complete, you will know the time of their giving birth.” He told him: A pure wild animal is like a domestic impure animal.


###### Jerusalem Talmud Niddah 1:4:1
[Jerusalem Talmud Niddah 1:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:4:1)

**משנה:** אֵי זוֹ הִיא זְקֵינָה. כָּל שֶׁעָבְרוּ עָלֶיהָ שָׁלֹשׁ עוֹנוֹת סָמוּךְ לְזִקְנָתָהּ. רִבִּי לִעֶזֶר אוֹמֵר כָּל אִשָּׁה שֶׁעָבְרוּ עָלֶיהָ שָׁלֹשׁ עוֹנוֹת דַּיָיהּ שָׁעָתָהּ. רִבִּי יוֹסֵי אוֹמֵר. מְעוּבֶּרֶת וּמֵינִיקָה שֶׁעָבְרוּ עֲלֵיהֶן שָׁלֹשׁ עוֹנוֹת דַּיָין שָׁעָתָן.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** What is an old woman? Any who missed three periods when she became old. Rebbi Eliezer says, the timing of *any* woman who misses three periods is exact. Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.


###### Jerusalem Talmud Niddah 1:4:2
[Jerusalem Talmud Niddah 1:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:4:2)

**הלכה:** אֵי זוֹ הִיא זְקֵינָה כול׳. רִבִּי מֵאִיר אוֹמֵר. מַחְמַת הֶחָלָב הַדָּמִין מִסְתַּלְּקִין. רִבִּי יוֹסֵי אוֹמֵר. מַחְמַת הַצַּעַר הַדָּמִים מִסְתַּלְּקִין. אַשְׁכָּחַת אָמַר קוּלַּת וְחוּמְרַת עַל דְּרִבִּי מֵאִיר קֻלַּת וְחוּמְרַת עַל דְּרִבִּי יוֹסֵי. קוּלַּת עַל דְּרִבִּי מֵאִיר. שֶׁאִם הָיָה מוֹשֵׁךְ וְיוֹנֵק אַרְבַּע אוֹ חָמֵשׁ שָׁנִים דַּיָיהּ שָׁעָתָהּ. וְחוּמְרַת. שֶׁאִם נָתְנָה בְנָהּ לְמֵינִיקָה וּגְמָלַתּוּ וָמֵת מְטַמָּא מֵעֵת לְעֵת. וְקוּלַּת עַל רִבִּי יוֹסֵי. שֶׁאִם נָתְנָה בְנָהּ לְמֵינִיקָה וּגְמָלַתּוּ וָמֵת דַּיָיהּ שָׁעָתָהּ. וְחוּמְרַת. שֶׁאִם הָיָה מוֹשֵׁךְ וְיוֹנֵק אַרְבַּע אוֹ חָמֵשׁ שָׁנִים אָסוּר עַד כ"ד חוֹדֶשׁ. וְהָא רִבִּי מֵאִיר אָמַר. מְטַמָּא מֵעֵת לְעֵת. מָה. מִיַּד אוֹ לִכְשֶׁיִּפְסוֹק הַתִּינּוֹק וְאֵינוֹ יָכוֹל לַחֲזוֹר. נִישְׁמְעִינָהּ מִן הָדָא. יוֹנֵק הוּא הַתִּינּוֹק וְהוֹלֵךְ עַד כ"ד חֹדֶשׁ שְׁלֵימִין. מִיכָּן וְהֵילָךְ כְּיוֹנֵק שֶׁקֶץ. דִּבְרֵי רִבִּי אֱלִיעֶזֶר. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. יוֹנֵק הוּא הַתִּינּוֹק וְהוֹלֵךְ אֲפִילּוּ אַרְבַּע אוֹ חָמֵשׁ שָׁנִים וּמוּתָּר. פֵּירַשׁ אֵין מַחֲזִירִין אוֹתוֹ. עַד אֵיכָן. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. עַד מֵעֵת לְעֵת. רִבִּי חִזְקִיָּה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. עַד שְׁלֹשָׁה יָמִים מֵעֵת לְעֵת. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמַן שֶׁפֵּירַשׁ מִתּוֹךְ בּוּרְייוֹ. אֲבָל אִם פֵּירַשׁ מִתּוֹךְ חוֹלְייוֹ מַחֲזִירִין אוֹתוֹ מִיַּד. וּבְתִינּוֹק שֶׁאֵינוֹ שֶׁל סַכָּנָה. אֲבָל בּתִינּוֹק שֶׁהוּא שֶׁל סַכָּנָה אֲפִילוּ לְאַחַר כַּמָּה מַחֲזִירִין אוֹתוֹ מִיַּד.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk⁹³. Rebbi Yose says, the blood disappears because of the pain⁹⁴. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact⁹⁵. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact⁹⁶. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months⁹⁷. But did not Rebbi Meïr say, she makes impure for 24 hours? When⁹⁸? Immediately or if the baby stops and cannot start again? Let us hear from the following⁹⁹ 60a; Yerushalmi *Ketubot* 5:6 (Notes 147–151) in a slightly different version as seen from the variant readings denoted by **כ**. One may assume that the rich landlord R. Eliezer presents the rule usual in his moneyed circle and the poor charcoal burner R. Joshua those of the poor, who had no money for baby food and could use the implied contraception provided by nursing.: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger¹⁰⁰. But a baby who was in danger one can return him immediately even after a longer time.

footnotes:
⁹³ In the Babli, 9a, “the blood is turned into milk”.
⁹⁴ In the Babli, 9a, R. Yose, R. Simeon, and R. Jehudah hold that “her limbs are in disorder and do not return to their natural shape before 24 months.”
⁹⁵ Babli 9a, Tosephta 2:1.
⁹⁶ Up to 24 months after giving birth.
⁹⁷ The text is influenced by the following discussion over the length of the nursing period. R. Yose holds that the timing of a nursing woman is exact only up to 24 months; Babli 9a, Tosephta 2:1.
⁹⁸ After stopping to nurse, when do the rules for the mother change from exact timing to retroactive impurity?
⁹⁹ Tosephta 2:3, Babli Ketubot
¹⁰⁰ Danger to his life.


###### Jerusalem Talmud Niddah 1:4:3
[Jerusalem Talmud Niddah 1:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:4:3)

זְקֵינָה. אֵי זוֹ הִיא זְקֵינָה. רִבִּי שִׁמְעוֹן בֵֶּן לָקִישׁ אָמַר. כָּל שֶׁקּוֹרִין אוֹתָהּ אִימָּא וְאֵינָהּ מַקְפֶּדֶת. וּבְדַעְתָּהּ הַדָּבָר תָּלוּי. אָמַר רִבִּי אָבִין כָּל שֶׁהִיא רְאוּיָה לְהִיקָּרוֹת אִימָּא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“An old woman.” Who is an old woman? Rebbi Simeon ben Laqish said, any person whom one calls “mother” and she is not offended¹⁰¹ “little mother”, for which I did not find a concise English translation. Similar,אַבָּא in the next paragraph is *Väterlein* “little father”.. Does that depend on her opinion? Rebbi Abun said, any who should be called “mother”¹⁰². כל..

footnotes:
¹⁰¹ A similar opinion in the Babli, 9a/b. “Mother” is the obvious translation but the meaning is that of German Mütterlein
¹⁰² Quoted in Tosaphot 9b, s. v


###### Jerusalem Talmud Niddah 1:4:4
[Jerusalem Talmud Niddah 1:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:4:4)

תַּנֵּי. הָעֲבָדִים וְהַשְּׁפָחוֹת אֵין קוֹרִין אוֹתָן אַבָּא פְלוֹנִי וְאִימָּא פְלוֹנִית. שֶׁלְּבֵית רַבָּן גַּמְלִיאֵל הָיוּ קוֹרִין לְעַבְדֵּיהֶן וּלְשִׁפְחוֹתֵיהֶן אַבָּא טָבִי וְאִמָּה טָבִיתָא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It was stated¹⁰³ 1:13; quoted in the Babli, *Berakhot* 16b. The quote is placed here because of the mention of אימא. As noted by H. L. Fleischer in Levy’s Dictionary *s. v*. טביתא, Acts 9:36 relates that a woman whose Aramaic name was Tabitha was called in Greek Δορκάς “gazelle, hind”; the names Tabi, Tabitha are the Aramaic nouns טָבְיָא “gazelle, hart”, טָבִיתָא “gazelle, hind”, translations of Hebrew צְבִי (m.), צִבְיָה (f., woman’s name *2Chr*. 24:1). Fleischer insists that ظبية، صبية “girl” (ט̇ביה, צביה) never means “servant girl” in classical Arabic. The occurrence of a name with its translation for the same person is a general phenomenon; cf. E. und H. Guggenheimer, *Etymologisches Lexikon der jüdischen Familiennamen*. München 1996, pp. xxvii–xxviii.: One does not call male or female slaves “little father X” or “little mother Y”. In the house of Rabban Gamliel they used to call their male and female slaves “little father Tabi” and “little mother Tabitha”.

footnotes:
¹⁰³ Śemaḥot


###### Jerusalem Talmud Niddah 1:4:5
[Jerusalem Talmud Niddah 1:4:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:4:5)

תַּנֵּי רִבִּי הוֹשַׁעְיָה. יָלְדָה וְאַחַר כָּךְ נִתְגַּיְירָה אֵין לָהּ דַּם טוֹהַר. אָמַר רִבִּי יוֹסֵי. וְיֵאוּת. אִילוּלֵי דְתַנִּיתָהּ רִבִּי הוֹשַׁעְיָה הֲוָות צְרִיכָה לוֹ. מֵאַחַר שֶׁאֵין לָהּ דָּמִים טְמֵאִין אֵין לָהּ דָּמִים טְהוֹרִין. תַּנֵּי. הַגִּיּוֹרֶת וְהַשְּׁבוּיָה וְהַשִּׁפְחָה שֶׁנִּפְדּוּ וְשֶׁנִּתְגַיְירוּ וְשֶׁנִּשְׁתַּחְרְרוּ צְרִיכוֹת לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים. דִּבְרֵי רִבִּי יוּדָה. רִבִּי יוֹסֵי אוֹמֵר. אֵינָן צְרִיכוֹת לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים. וּבְדָמִים. רִבִּי יוּדָה אוֹמֵר. דַּיָיה שָׁעָתָהּ. רִבִּי יוֹסֵי אוֹמֵר. מְטַמֵּא מֵעֵת לָעֵת. אָמַר רִבִּי. נִרְאִין דִּבְרֵי רִבִּי יוֹסֵי בְדָמִים וְדִבְרֵי רִבִּי יוּדָה בִוְולָד. וְרִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְרִבִּי יוֹסֵי. רִבִּי בָּא בַּר כֹּהֵן בְּעָא קוֹמֵי רִבִּי יוֹסֵי. דִלֹא כֵן מַה אֲנָן אָמְרִין. רִבִּי יוּדָה וְרִבִּי יוֹסֵי אֵין הֲלָכָה כְּרִבִּי יוֹסֵי. אֶלָּא בְגִין דָּמַר רִבִּי. נִרְאִין. וְלֹא כֵן אָמַר רִבִּי בָּא בְשֵׁם רִבִּי זְעִירָה. כָּל מָקוֹם שֶׁשָּׁנָה רִבִּי. נִרְאִין. אַדַּיִין הַמַּחֲלוֹקֶת בִּמְקוֹמָהּ. חוּץ מִן הָעִיגּוּל שֶׁלַּדְּבֵילָה. דְּאָהֵן מוֹדֵה לְאָהֵן וְאָהֵן מוֹדֵה לְאָהֵן. אָמַר רִבִּי יוֹסֵי. קַשִׁיתָהּ קוֹמֵי רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִי אַבָּהוּ. וַאֲפִילוּ דָבָר בָּרִיא שֶׁנִּבְעֲלוּ. אָמַר לֵיהּ. וּסְתָם גּוֹיוֹת לֹא כִבְּעוּלּוֹת הֵן.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Hoshaia stated: If [a woman] gave birth and then converted, she has no period of purity. Rebbi Yose said, this is correct. If Rebbi Hoshaia had not stated this, would it have been a problem for us? Since she has no period of impurity¹⁰⁴, she cannot have a period of purity. ¹⁰⁵ 4:11, Notes 167–171. In the variant readings, the Leiden ms. of *Yebamot* is noted by **י**, the Ashkenazic ms. fragments [*Qobez al yad* XII (XXII)] by **א**. It was stated: The proselyte, the captive, and the slave woman who were redeemed, or converted, or freed, have to wait three months, the words of Rebbi Judah. Rebbi Yose says, they do not have to wait. Their blood, Rebbi Jehudah says, is timed exactly; Rebbi Yose says, it makes impure 24 hours retroactively. Rebbi said, the words of Rebbi Yose are reasonable for the blood, and the words of Rebbi Judah for the child. But Rebbi Ḥiyya in the name of Rebbi Yoḥanan, practice follows Rebbi Yose. Rebbi Abba bar Cohen asked before Rebbi Yose: For if it were not so, what could we say? Between Rebbi Jehudah and Rebbi Yose, practice does not follow Rebbi Yose? But because Rebbi said, “they are reasonable”. Did not Rebbi Abba say in the name of Rebbi Ze‘ira, every time Rebbi taught “they are reasonable”, the disagreement is unresolved except in the case of the fig cake where each party to the controversy accepts the opposition’s argument. Rebbi Yose said, I stated a difficulty before Rebbi Ḥanina ben Rebbi Abbahu: Even if it is certain that they had sex? He said to him, is a normal Gentile not like one who had sex?

footnotes:
¹⁰⁴ Living Gentiles cannot be impure by biblical standards; all their impurity is rabbinical. The biblical status of the impurity of Gentile corpses is a matter of dispute. Since the period of purity follows the period of impurity caused by birthing, the fact that the woman was still a Gentile when giving birth eliminates the period of impurity and with it the period of purity.
¹⁰⁵ From here to the end of the paragraph, the text (with some significant changes) is from Yebamot


###### Jerusalem Talmud Niddah 1:4:6
[Jerusalem Talmud Niddah 1:4:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:4:6)

רִבִּי לִעֶזֶר אוֹמֵר. כָּל אִשָּׁה שֶׁעָבְרוּ עָלֶיהָ שָׁלֹשׁ עוֹנוֹת דַּיָיהּ שָׁעָתָהּ. וְתַנֵּי עֲלָהּ. אָמְרוּ לוֹ. לֹא אָמְרוּ חֲכָמִים אֶלָּא זְקֵינָה. וְהָתַנֵּי. אָמַר רִבִּי לִעֶזֶר. מַעֲשֶׂה בְרִיבָה אַחַת בְּעייתלו שֶׁהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת וְלֹא רָאָת וְאַחַר כָּךְ רָאָת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָמְרוּ. דַּיָיה שָׁעָתָהּ. אָמְרוּ לוֹ. קָטָן הָיִיתָ. וְאֶין עֵדוּת לְקָטָן. פַּעַם אַחַת הוֹרָה רִבִּי כְרִבִּי לִעֶזֶר וְהָיָה מִצְטָעֵר. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵי. אִיתָא חֲמִי. בְּשָׁעָה שֶׁהוֹרָה כְקוּלֵּי רִבִּי מֵאִיר וּכְקוּלֵּי רִבִּי יוֹסֵי לֹא הָיָה מִצְטָעֵר וְכָאן הָיָה מִצְטָעֵר. אָמַר לֵיהּ. תַּמָּן יְחִידִין אִינּוּן. אִית לָךְ מֵימַר. נִצְרְפָה דַעְתּוֹ עִם רִבִּי מֵאִיר וְרָבוּ עַל רִבִּי יוֹסֵי. נִצְרְפָה דַעְתּוֹ עִם רִבִּי יוֹסֵי וְרָבוּ עַל רִבִּי מֵאִיר. אִית לָךְ מֵימַר הָכָא. נִצְרְפָה דַעְתּוֹ עִם רִבִּי לִעֶזֶר וְרָבוּ עַל חֲכָמִים. וְלֹא עוֹד אֶלָּא דְּתַנֵּי עֲלָהּ. אָמְרוּ לוֹ. הוֹרָיַית שָׁעָה הָיְתָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“Rebbi Eliezer says, the timing of *any* woman who misses three periods is exact.” But we stated on this: They said to him, the Sages said this only for the old woman. But did we not state³⁴: “Rebbi Eliezer said, it happened with a girl in Aitlo³⁵ that she missed for three periods and then had a period. When the case came before the Sages, they said that her timing was exact.” They said to him, you were underage, and an underage boy cannot testify¹⁰⁶ 2:10.. Once did Rebbi decide to follow Rebbi Eliezer and he regretted it¹⁰⁷ 46a. In the Babli, Rebbi is quoted as saying that one may follow R. Eliezer in emergencies.. Rebbi Mana said before Rebbi Yose: Come and see, when he instructed following the leniencies of Rebbi Meïr and Rebbi Yose¹⁰⁸, he did not regret it, but in this case he regretted? He said to him, there we deal with isolated opinions¹⁰⁹. You can say, we add his¹¹⁰ opinion to that of Rebbi Meïr to form a plurality against Rebbi Yose, and we add his opinion to that of Rebbi Yose to form a plurality against Rebbi Meïr; can you say here that we add his opinion to that of Rebbi Eliezer to form a plurality against the Sages? And in addition, it was stated on this¹¹¹: “It was an emergency decision.”

footnotes:
³⁴ Tosephta 1:9, Babli 9b.
³⁵ The vocalization is not known; the Babylonian tradition is different; the place has not been identified. But in any case it is impossible to prepare sacrifices outside of Jerusalem since living animals cannot become impure and the material for flour, wine, and oil sacrifices was controlled by the Temple.In Babli and Tosephta it is stated that the impurity in effect should have been retroactive, that the ruling as given fits only extraordinary circumstances. One may assume that the Yerushalmi refers to a similar text and that Rav Ḥisda the Babylonian’s question really refers to this, that under normal circumstances the impurity of a menstruating woman without regular period should act retroactively on food prepared in purity outside of Jerusalem.
¹⁰⁶ In general, an adult cannot testify to what he saw when he was underage. A small number of exceptions is listed in Mishnah Ketubot
¹⁰⁷ Also mentioned in the Babli, 6a, 9b, Erubin
¹⁰⁸ As explained in the next Halakhah, he followed R. Meïr against R. Yose in matters of impurity of a pregnant woman and R. Yose against R. Meïr in matters of impurity of a nursing woman.
¹⁰⁹ No opinion of the anonymous majority was recorded.
¹¹⁰ Rebbi’s own; while he lived one generation later, his standing is high enough that he may be counted with the students of R. Aqiba to decide matters.
¹¹¹ In Tosephta 1:9, this is the answer which the majority gives to R. Eliezer about the ruling for the girl from Aitlo.


###### Jerusalem Talmud Niddah 1:4:7
[Jerusalem Talmud Niddah 1:4:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:4:7)

רִבִּי יוֹסֵי אוֹמֵר. מְעוּבֶּרֶת וּמֵינִיקָה שֶׁעָבְרוּ עֲלֵיהֶן שָׁלֹשׁ עוֹנוֹת דַּיָין שָׁעָתָן. וְתַנֵּי עֲלָהּ. יְמֵי עִיבּוּרָהּ וִימֵי מֵינִיקוּתָהּ מִצְטָרְפִין לְשָׁלֹשׁ עוֹנוֹת. דוּ סָבַר מַעְיָין אֶחָד הוּא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁹⁰“Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated⁹¹ quoted in the text are intelligible for Levi, not for Rav.: The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?

footnotes:
⁹⁰ Mishnah 1:5.
⁹¹ Tosephta 1:10: “R. Yose and R. Simeon say that the timing of a pregnant or a nursing woman is not exact unless there passed three periods (without menstruation); the days of her pregnancy and those of her nursing are added together.” It is clear that pregnancy and nursing cannot be counted together if the blood lost in childbirth is of menstrual character. Therefore, the Tosephta and the similar baraita


###### Jerusalem Talmud Niddah 1:5:1
[Jerusalem Talmud Niddah 1:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:5:1)

**משנה:** בַּמָּה אָמְרוּ דַּיָיהּ שָׁעָתָהּ. בִּרְאִיָיה הָרִאשׁוֹנָה אֲבָל בִּשְׁנִיָיה מְטַמְּאָה מֵעֵת לְעֵת. וְאִם רַאֲתָה הָרִאשׁוֹנָה מֵאוֹנֵס אַף הַשְּׁנִיָיה דַּיָיהּ שָׁעָתָהּ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** Under which circumstances did they say that her timing is exact¹¹²? If she sees [blood] for the first time. But the second time she retroactively makes impure for 24 hours¹¹³. But if the first time she saw because of outside force¹¹⁴, also the second time her timing is exact.

footnotes:
¹¹² For the adolescent girl or the menopausal woman.
¹¹³ Her timing will be exact again if for three consecutive periods she counted exactly the same number of days between two periods. “Impure for 24 hours” naturally means “impure for the lesser of either 24 hours or the time of her last check”, as stated in Mishnah 1.
¹¹⁴ If either she suffered great mental shock or was forced to extraordinary physical exertion.


###### Jerusalem Talmud Niddah 1:5:2
[Jerusalem Talmud Niddah 1:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:5:2)

**הלכה:** בַּמָּה אָמְרוּ. דַּיָיהּ שָׁעָתָהּ כול׳. שְׁמוּאֵל אָמַר. לֹא שָׁנוּ אֶלָּא בְּתוּלָה וּזְקֵינָה. אֲבָל מְעוּבֶּרֶת וּמֵינִיקָה נוֹתְנִין לָהּ כָּל יְמֵי עִיבּוּרָהּ וְכָל יְמֵי מֵינִיקוּתָהּ. רַב וְרִבִּי יוֹחָנָן תְּרֵיהוֹן אָמְרִין. הִיא בְתוּלָה הִיא זְקֵינָה הִיא מְעוּבֶּרֶת הִיא מֵינִיקָה. אָמַר רִבִּי זְעִירָא. אַתְיָיא דְּרַב וּדְרִבִּי יוֹחָנָן כְּרִבִּי חֲנִינָה וְכוּלְּהוֹן פְּלִיגִין עַל שִׁיטָּתֵיהּ דִּשְׁמוּאֵל. דָּמַר רִבִּי לָעְזָר בְּשֵׁם רִבִּי חֲנִינָה. פַּעַם אַחַת הוֹרָה רִבִּי כְּקוּלֵּי רִבִּי מֵאִיר וּכְקוּלֵּי רִבִּי יוֹסֵי. הֵיךְ עֲבִידָא. הוּכָּר עוֹבָרָהּ וְאַחַר כָּךְ רָאָת. רִבִּי מֵאִיר אוֹמֵר. דַּיָיהּ שָׁעָתָהּ. רִבִּי יוֹסֵי אוֹמֵר. מְטַמֵּא מֵעֵת לְעֵת. רָאָת רְאִיּוֹת הַרְבֶּה וְהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת וְאַחַר כָּךְ רָאָת. רִבִּי מֵאִיר אוֹמֵר. מְטַמֵּא מֵעֵת לְעֵת. רִבִּי יוֹסֵי אוֹמֵר. דַּיָיהּ שָׁעָתָהּ. וְאִם אוֹמֵר אַתְּ. נוֹתְנִין לָהּ כָּל יְמֵי עִיבּוּרָהּ וְכָל יְמֵי מֵינִיקוּתָהּ. לָמָּה לִי כְקוּלֵּי רִבִּי יוֹסֵי. הָדָא דְּרִבִּי מֵאִיר קְלִילָא מִדְּרִבִּי יוֹסֵי. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵי. אוֹ נֵימַר רִבִּי מֵאִיר וְרִבִּי יוֹסֵי דְּחָלָב. אָמַר לֵיהּ. בְּפֵירוּשׁ הָכֵין אִתְאֲמָרַת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “Under which circumstances did they say that her timing is exact,” etc. Samuel said, they taught only about a virgin and an old woman. But to a pregnant or nursing woman they give all during preganncy and nursing time. Both Rav and Rebbi Joḥanan say, the rules are identical for virgin, post-menopausal, pregnant, or nursing woman¹¹⁵. Rebbi Ze‘ira said, Rav and Rebbi Joḥanan parallel Rebbi Ḥanina’s and they all disagree with Samuel’s opinion, since Rebbi Eleazar said in the name of Rebbi Ḥanina: Once Rebbi instructed following the leniencies both of Rebbi Meïr and of Rebbi Yose. How was this? If the fetus was noticed and after that she bled, Rebbi Meïr says, her timing is exact; Rebbi Yose says, she retroactively makes impure for 24 hours. If she then¹¹⁶ bled frequently, interrupted for three periods, and then bled, Rebbi Meïr says, she retroactively makes impure for 24 hours; Rebbi Yose says, her timing is exact. If you say, one gives her all the time during pregnancy, why would we need Rebbi Yose’s leniency¹¹⁷? Is not that of Rebbi Meïr less weighty than that of Rebbi Yose¹¹⁸? Rebbi Mana said before Rebbi Yose¹¹⁹: Might we say, following Rebbi Meïr and Rebbi Yose of milk¹²⁰? He said to him, it was said so explicitly¹²¹.

footnotes:
¹¹⁵ Samuel’s and Rav’s opinions are reported similarly in the Babli, 10b. There, R. Joḥanan is reported to join Samuel’s opinion, that pregnant and nursing women never induce retroactive impurity.
¹¹⁶ While pregnant.
¹¹⁷ R. Yose’s leniency is a stringency for Samuel who would not require an interruption of three periods or almost three months.
¹¹⁸ The leniency of R. Meïr which Rebbi followed is simply that of Mishnah 4; it alone would never have to be mentioned.
¹¹⁹ The late Amora.
¹²⁰ In Halakhah 5, Note 93 ff.
¹²¹ That it referred to the status of a pregnant woman.


###### Jerusalem Talmud Niddah 1:5:3
[Jerusalem Talmud Niddah 1:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:5:3)

עַד כְּדוֹן בְּתִינּוֹקֶת שֶׁהִגִּיעַה זְמַנָּהּ לִרְאוֹת. תִּינּוֹקֶת שֶׁלֹּא הִגִּיעַ זְמַנָּהּ לִרְאוֹת וְרָאָת רְאִיּוֹת. רְאִיָיה רִאשׁוֹנָה דַּיָיהּ שָׁעָתָהּ. שְׁנִיָיה דַּיָיהּ שָׁעָתָהּ. שְׁלִישִׁית דַּיָיהּ שָׁעָתָהּ. מִיכָּן וָהֵילַךְ מְטַמֵּא מֵעֵת לְעֵת. רִבִּי יִרְמְיָה בְשֵׁם רַב. שְׁלִישִׁית עַצְמָהּ מְטַמֵּא מֵעֵת לְעֵת. זְקֵינָה שֶׁהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת דַּיָיהּ שָׁעָתָהּ. חָזְרָה וְהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת וְאַחַר כָּךְ רָאָת דַּיָיהּ שָׁעָתָהּ. בִּשֶׁלֹּא כִיוְונָה מַחְמַת הַוֶוסֶת. בְּשֶׁפָּחֲתָה אוֹ הוֹתִירָה. שֶׁאִילּוּ כִיוִינָה נִקְבְּעָה וַוסְתָּהּ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
So far for a girl who reached the age of puberty. “If a girl did not reach the age of puberty but started menstruating? For the first bleeding, her timing is exact. For the second bleeding, her timing is exact. For the third bleeding, her timing is exact; after that it will retroactively impart impurity for 24 hours.” Rav¹²² Jeremiah in the name of Rav: At the third time itself it will retroactively impart impurity for 24 hours¹²³ in all Babylonian sources; Babli 9b, Tosephta 1:8.. ¹²⁴“The timing of an old woman who had stopped for three periods is exact. If she then interrupted for three periods and then bled, her timing is exact. If she again interrupted for three periods and then bled, her timing is exact. If the interruption was not exact the same period; if it was less or more. But if it was exactly the same time, she established a [new] period¹²⁵.”

footnotes:
¹²² For historical reasons, the title has to be corrected.
¹²³ This is the reading of the baraita
¹²⁴ Babli 9b, Tosephta 1:11.
¹²⁵ And her timing is exact according to Mishnah 2.


###### Jerusalem Talmud Niddah 1:5:4
[Jerusalem Talmud Niddah 1:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:5:4)

רִבִּי יוּדָן בָּעֵי. רָאָת רְאִיָיה רִאשׁוֹנָה וּשְׁנִיָיה וְהִפְסִיקָה שָׁלֹשׁ עוֹנוֹת וְלֹא רָאָת וְאַחַר כָּךְ רָאָת. כְּוֶוסֶת אֲרוּכָּה הִיא שֶׁתְּטַמֵּא מֵעֵת לְעֵת. אוֹ כְהֶפְסֵק עוֹנָה הִיא שֶׁתְּהֵא דַיָיהּ שָׁעָתָהּ. אָמַר לֵיהּ רִבִּי יוֹסֵי. מַה אִם בְּשָׁעָה שֶׁעָשִׂיתָהּ כִּבְדָמִין אַתְּ אָמַר. דַיָיהּ שָׁעָתָהּ. כָּאן שֶׁלֹּא עָשִׂיתָהּ כִּבְדָמִין לֹא כָּל שֶׁכֵּן. אָמַר לֵיהּ. וְאִין כֵּינִי אֲפִילוּ רָאָת רְאִיָיה אַחַת לֹא תְטַמֵּא מֵעֵת לְעֵת עַד שֶׁתִּרְאֶה שָׁלֹשׁ אַחַר הַפְסִיקָה. אָמַר לֵיהּ. דַּמְיָיא לְוֶוסֶת אֲרוּכָּה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Yudan asked: If she¹²⁶ bled a first and a second time and then interrupted for three periods before she bled again. Is that like one long regular period and she would retroactively impart impurity for 24 hours¹²⁷ or like an interruption¹²⁸ so that her timing would be exact? Rebbi Yose said to him, if at a time you considered her as ready to bleed you¹²⁹ said that her timing was exact, in this case when you do not consider her as ready to bleed¹³⁰, not so much more? He answered him: If that is so, even if she saw only once she should not retroactively impart impurity for 24 hours until she bled three times after that interruption! He agreed¹³¹ that it is like one long regular period.

footnotes:
¹²⁶ The girl who is too young to be menstruating.
¹²⁷ As required by Tosephta 1:8.
¹²⁸ Since for a menopausal woman any interruption of three periods without bleeding creates a new situation, Mishnah 5.
¹²⁹ For her second period.
¹³⁰ Since she did not reach puberty, the interruption of three periods will show that the earlier bleeding was not menstrual.
¹³¹ R. Yose retracted his earlier statement and agreed that at the third menstrual period she retroactively imparts impurity.


###### Jerusalem Talmud Niddah 1:5:5
[Jerusalem Talmud Niddah 1:5:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:5:5)

כַּמָּה עוֹנָה נוֹתְנִין לָהּ. עוֹנָה בֵינוֹנִית. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי יוּדָן נְשִׂיָיא. נוֹתְנִין לָהּ עוֹנָה בֵינוֹנִית שְׁלֹשִׁים יוֹם. וְיִתְּנוּ לָהּ עוֹנָה. מֵאַחַר שֶׁלֹּא נִתְבָּרְרָה בְדָמִים אֵין לָהּ עוֹנָה. וּמָהוּ שֶׁיְּהֵא לָהּ כְּתָמִין. חִזְקִיָּה אָמַר. מֵאַחַר שֶׁעָשִׂיתָהּ כְּכַד מַיִם יֵשׁ לָהּ כְּתָמִין. שְׁמוּאֵל אָמַר. אֲפִילוּ כָּל הַסַּדִּין כּוּלֹּו מָלֵא טִיפִּין שֶׁלְּדָם אֵין לָהּ כְּתָמִין. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. אֲפִילוּ רָאָת מֵאָה פַעַם אֵין לָהּ כְּתָמִין. עַד אֵיכָן. עַד שֶתָּבוֹא לִימֵי הַנְּעוּרִים. וְאֵילּוּ הֵן ימֵי הַנְּעוּרִים. מִשֶׁתָּבִיא שְׁתֵּי שְׂעָרוֹת. רִבִּי בָּא רִבִּי חִיָיה רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. רוֹקָהּ טָהוֹר. מִדְרָסָהּ טָהוֹר. מַגָּעָהּ בִּרְשׁוּת הָרַבִים טָהוֹר. סָבְרִין מֵימַר. מֵעֵת לְעֵת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
What is the period that is counted for her¹³²? An average period¹³³. Rebbi Simeon ben Laqish in the name of Rebbi Yudan Neśia¹³⁴: One gives her 30 days as average period. Can she not have a personal period? Since it cannot be verified by blood, she has no period. Should she [become impure] by stains¹³⁵? Hizqiah said, since you made her a full water pitcher¹³⁶, she has stains. Samuel¹³⁶ said, even if the entire bedsheet is full of drops of blood she has no stains. Rebbi Joḥanan in the name of Rebbi Yannai: Even if she bled a hundred times, she has no stains¹³⁷. How long? Until she reaches the age of puberty. What is the age of puberty? When she grows two pubic hairs¹³⁸ 1:1, Note 61; *Yebamot*1:2, Note 142.. Rebbi Abba, Rebbi Ḥiyya, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoṣadaq: Her spittle is pure, what she sits on is pure, what she touches in the public domain is pure¹³⁹ (cf. Notes 42, 44, 55) are applicable to the pre-pubescent girl.. They interpreted this: no 24 hours¹⁴⁰.

footnotes:
¹³² While the paragraph speaks of the pre-pubescent girl, the same question could be asked for the post-menopausal woman since for both Mishnah and Tosephta speak of “periods” while by the nature of things they have no period.
¹³³ Of an adult woman of child-bearing age.
¹³⁴ The same statement in the Babli, 9b.
¹³⁵ Since an adult woman is impure if she detects a stain on her underwear even if she is unaware of any discharge, Note 42.
¹³⁶ Her bleeding is like water overflowing from a full pitcher; therefore, minimal discharges indicated by a stain should not be excluded.
¹³⁶ Her bleeding is like water overflowing from a full pitcher; therefore, minimal discharges indicated by a stain should not be excluded.
¹³⁷ In the Babli, 10a, Ḥizqiah’s opinion is reported as it is here, but R. Joḥanan’s opposing view is restricted to a girl who had no more than one episode of bleeding.
¹³⁸ Cf. Soṭah
¹³⁹ None of the impurities associated with the menstruating woman or the zavah
¹⁴⁰ None of the rules of retroactive impurity can apply to a young girl.


###### Jerusalem Talmud Niddah 1:6:1
[Jerusalem Talmud Niddah 1:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:6:1)

**משנה:** אַף עַל פִּי שֶׁאָמְרוּ דַּיָיהּ שָׁעָתָהּ צְרִיכָה לִהְיוֹת בּוֹדֶקֶת חוּץ מִן הַנִּידָּה וְהַיּוֹשֶׁבֶת לְדַם טוֹהַר. וְהַמְשַׁמֶּשֶׁת בָּעִדִים חוּץ מִן הַיּוֹשֶׁבֶת עַל דַּם טוֹהַר וּבְתוּלָה שֶׁדָּמֶיהָ טְהוֹרִין. וּפַעֲמַיִם שֶׁהִיא צְרִיכָה לִהְיוֹת בּוֹדֶקֶת בְּשַׁחֲרִית וּבֵין הַשְּׁמָשׁוֹת וּבְשָׁעָה שֶׁהִיא עוֹבֶרֶת לְשַׁמֵּשׁ אֶת בֵּיתָהּ. יְתֵירוֹת עֲלֵיהֶן הַכֹּהֲנוֹת בְּשָׁעָה שֶׁהֵן אוֹכְלוֹת בַּתְּרוּמָה. רִבִּי יְהוּדָה אוֹמֵר אַף בְּשָׁעַת עֲבָרָתָן מִלֶּאֱכוֹל תְּרוּמָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** Even though they said that their timing was exact¹⁴¹, she has to check herself¹⁴², except for the menstruating¹⁴³ and one in her period of purity⁸³ 15:25 creates a special category, *zavah*, for a woman whose discharge of blood is prolonged “many days after her menstrual period”, who is subject to more complicated rules of cleansing. Since “days” must mean a minimum of two days, “many days” must mean at least three days (by the hermeneutic principle of definiteness, cf. H. Guggenheimer, Logical Problems in Jewish Tradition, in: *Confrontations with Judaism*, Ph. Longworth, ed., Blond, London 1966, pp. 174–175). Now it is stated here that bleeding after childbirth cannot induce a status of *zavah* since (1) the time span of 7 days after the birth of a boy and 14 after that of a girl are defined as “menstrual impurity” and (2) this is followed by a *period of purity* of 33 days (for a boy) or 66 (for a girl) in which no discharge has any implication for impurity (*Lev.*12:4–5). Therefore, the only way a birth is followed by a status of *zavah* would be if the bloody discharges persist all through the period of purity.; even one who has intercourse with cloths¹ in *Is*. 64:5 is due to Qimhi; according to Rashi (*Is*. 64:5), the biblical word is an Aramaism and means “to be discarded”. In *Niddah*, Rashi seems to to read עֵד “a witness”.¹⁴⁴ except one in her period of purity and a virgin¹⁴⁵ whose blood is pure. Twice she has to check herself, morning¹⁴⁶ and evening¹⁴⁷, and when she goes to have intercourse¹⁴⁸. In addition, wives of Cohanim when they go to eat heave¹⁴⁹. Rebbi Jehudah says, also when they stop eating heave¹⁵⁰.

footnotes:
¹⁴¹ The women enumerated in Mishnaiot 2 and 3.
¹⁴² If she prepares food in ritual purity.
¹⁴³ The menstruating woman for seven days cannot prepare pure food. In the period of purity, a woman cannot become impure by any genital discharge.
⁸³ Lev.
¹ After intercourse (according to Rashi: before and after intercourse) she wipes herself with a clean cloth which can be inspected the next morning. The connection of the word עדים to the biblical hapax
¹⁴⁴ She is pure for her husband and if she checks herself in the evening and finds herself pure she can be certain that the food she prepared during the preceding day is pure; but for the next morning she still needs to check herself.
¹⁴⁵ A “blood virgin” who can be married and even have children.
¹⁴⁶ If she prepared pure food during the preceding night.
¹⁴⁷ To justify the food she prepared during the preceding day.
¹⁴⁸ This is necessary only if she regularly prepares pure food.
¹⁴⁹ They have to be sure that they are pure when they eat sanctified food.
¹⁵⁰ If there is any leftover food, they have to check themselves to be sure that it remained pure and usable.


###### Jerusalem Talmud Niddah 1:6:2
[Jerusalem Talmud Niddah 1:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:6:2)

**הלכה:** אַף עַל פִּי שֶׁאָמְרוּ דַּיָיהּ שָׁעָתָהּ כול׳. כֵּינִי מַתְנִיתָא. חוּץ מִן הַנִּידָּה שֶׁלֹּא הִפְסִיקָה לָהּ טַהֳרָה. וְהַמְשַׁמֶּשֶׁת בָּעִדִים. כֵּינִי מַתְנִיתָא. צְרִיכָה שֶׁתְּשַׁמֵּשׁ בָּעִדִּים. וּבְתוּלָה שֶדָּמֶיהָ טְהוֹרִין. כֵּינִי מַתְנִיתָא. תִּינּוֹקֶת שֶׁלֹּא הִגִּיעַ זְמַנָּהּ לִרְאוֹת וְנִישֵּׂאת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “Even though they said that their timing was exact,” etc. So is the Mishnah: Except for the menstruating woman whose period was not interrupted by purity¹⁵¹. “Even one who has intercourse with cloths,” so is the Mishnah: She is required to have intercourse with cloths¹⁵². “And a virgin whose blood is pure,” so is the Mishnah: A girl who has not reached puberty but was married¹⁵³.

footnotes:
¹⁵¹ During the prescribed seven days of impurity.
¹⁵² וְהַמְשַׁמֶּשֶׁת is corrected into וּמְשַׁמֶּשֶׁת. This correction is found in those modern printed Mishnah editions which are not based on mss.
¹⁵³ An extensive discussion of this paragraph with variant readings from Mishnah and Babli mss. is in J. N. Epstein, 2מבוא לנוסח המשנה, Jerusalem-Tel Aviv 1964, pp. 483–485.


###### Jerusalem Talmud Niddah 1:6:3
[Jerusalem Talmud Niddah 1:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:6:3)

שְׁמוּאֵל אָמַר. לַיְלָה וְיוֹם עוֹנָה. וּמִקְצַת עוֹנָה כְּכוּלָּהּ. הִפְסִיקָה וְאַחַר כָּךְ רָאָת טְמֵיאָה. שִׁינָּת מַרְאֵה דָמֶיהָ טְמֵיאָה. אָמַר רִבִּי זְעִירָה. בְּשֶׁלֹּא שִׁינָּת מַחֲמַת הַתַּשְׁמִישׁ. אֲבָל אִם שִׁינָּת מַחֲמַת הַתַּשְׁמִישׁ טְהוֹרָה. אָמַר רִבִּי יוֹסֵי. וּמַתְנִיתָא אָמְרָה כֵן. וּבְתוּלָה שֶׁדָּמֶיהָ טְהוֹרִין. הָדָא אָמְרָה. שִׁינָּת מַחֲמַת תַּשְׁמִישׁ טְהוֹרָה. וְאִם אוֹמֵר אַתְּ. שִׁינָּת מַחֲמַת הַתַּשְׁמִישׁ תְּהֵא טְמֵאָה. וּתְשַׁמֵּשׁ בְּעִד. שֶׁמָּא תְשַׁנֶּה מַחֲמַת הַתַּשְׁמִישׁ וּתְהֵא טְמֵיאָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Samuel said, a night and a day form a period, and part of a period is as if it were the entire period¹⁵⁴ known to Samuel, the statement simply must have been “one gives her a full period,” and he explains that a full period is night and day but that part of the day (until midday) is already counted as the entire day and after that, for the remainder of the wedding week, the bride is forbidden to the husband as if she were menstruating.. “If she ceased and then bled again, she is impure”¹⁵⁵. If the look of the blood changed, she is impure. Rebbi Ze‘ira said, if it did not change because of intercourse¹⁵⁶. But if it changed because of intercourse, she is pure. Rebbi Yose said, the Mishnah says so, “a virgin whose blood is pure.” That implies, if it changed because of intercourse, she is pure. Since if you said, if it changed because of intercourse she is impure, let her have intercourse with a cloth, maybe it would change because of intercourse and she would be impure¹⁵⁷!

footnotes:
¹⁵⁴ This refers to the case of a girl who was married after she reached puberty. In Mishnah 10:1, it is stated that the House of Shammai permit only the first intercourse which deflowers her, because the blood she loses as a consequence is considered as if it were menstrual blood. In the Mishnah and in Tosephta 9:8, the House of Hillel is reported to permit intercourse the entire first night. In the Tosephta (quoted in the Babli, 65a), Rabban Simeon ben Gamliel says “one gives her a full period, half a day and the night”, meaning the first night and the following morning. In the baraita
¹⁵⁵ In Tosephta 9:7 it is explained that if a girl had not reached puberty when she was married, the wound from deflowering had healed, and she was able to have intercourse without bleeding, if then she bleeds for any reason she is impure as menstruating. That is the meaning of the small excerpt quoted here.
¹⁵⁶ The first part of Tosephta 9:8 states: “If the look of the blood was changed she is impure as menstruating.” R. Ze‘ira disputes this reading and holds that if the blood is mingled with semen, it is obvious that she is injured by the intercourse; she remains pure until for the first time she bleeds not in connection with intercourse.
¹⁵⁷ The argument goes as follows: The Mishnah here states that a pre-puberty girl does not have to check herself when she works on pure food, and she does not have to check herself when she sleeps with her husband. If she could be impure by bleeding during intercourse, she should be prevented from working with pure food unless she checked herself after each intercourse. Since she is not prevented, if follows that she cannot be held to be menstruating unless either she reached puberty or she once bled in a way not connected with intercourse.


###### Jerusalem Talmud Niddah 1:6:4
[Jerusalem Talmud Niddah 1:6:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:6:4)

פַּעֲמַיִים הִיא צְרִיכָה לִהְיוֹת בּוֹדֶקֶת כול׳. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. כְּנֶגֶד שְׁנֵי פְעָמִים שֶׁהַיּוֹם מִשְׁתַּנֶּה עַל הַבִּרְיוֹת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“Twice she has to check herself,” etc. Rebbi Yose ben Rebbi Bun said, corresponding to the two times in which the day changes for creatures¹⁵⁸.

footnotes:
¹⁵⁸ From darkness to light and from light to darkness. The rule is purely one of convention, not intrinsic to the situation.


###### Jerusalem Talmud Niddah 1:6:5
[Jerusalem Talmud Niddah 1:6:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Niddah/r/1:6:5)

רִבִּי לָעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. כָּל מָקוֹם שֶׁאָמְרוּ חֲכָמִים. בַּעֲלָהּ חַיָיב בְּקָרְבָּן כְּנֶגְדָּהּ בְּטַהֳרוֹת טְמֵאוֹת. בַּעֲלָהּ פָּטוּר מִן הַקָּרְבָּן כְּנֶגְדָּהּ בְּטַהֳרוֹת טְהוֹרוֹת. בַּעֲלָהּ סָפֵק בְּקָרְבָּן כְּנֶגְדָּהּ בְּטַהֳרוֹת תְּלוּיוֹת. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בָּעֵי. אִילּוּ זָקֵן וְיֶלֶד שֶׁהָיוּ מְהַלְּכִין בִּטְרִיקְלִין. לֹא דָבָר בָּרִיא שֶׁהַזָּקֵן מְשַׁמֵּשׁ תְּחִילָּה. הָא אִם יֶלֶד אָתֵי וּמַטְעֵי בֵיהּ. רִבִּי אָבוּן בְּשֵׁם רִבִּי יוּדָן. אֲנִי אוֹמֵר. שָׁם הָיָה. בִּיאָה הִיא שֶׁהִיא סוֹתֶמֶת. בְּרַם הָכָא. אִילּוּ הֲוָה שָׁם מִי מְעַכְּבוֹ שֶׁלֹּא לָצֵאת. מַתְנִיתָא פְלִיגָא עַל רִבִּי הוֹשַׁעְיָה. פֵּירְשָׁה וְרָאָת הִיא טְמֵיאָה וְכוּלָּן טְהוֹרוֹת. מַתְנִיתָא פְלִיגָא עַל בַּר פְּדָיָה. רִבִּי יוּדָה אוֹמֵר. אַף בְּשָׁעַת עֲבָרָתָן מִלּוֹכַל בַּתְּרוּמָה. לֵיידָא מִילָּה. לֹא שֶׁאִם תִּרְאֶה תְּהֵא מְטַמְּאָה לְמַפְרֵעַ. אָמַר רִבִּי עֶזְרָא קוֹמֵי רִבִּי מָנָא. תִּיפְתָּר בְּאִשָּׁה שֶׁאֵין לָהּ וֶוסֶת. אָמַר לֵיהּ. כֵּן אָמַר רִבִּי יוֹסֵי רִבִּי. כָּל מַה דַּאֲנָן קַיָימַין הָכָא בְּאִשָּׁה שֶׁיֵּשׁ לָהּ וֶוסֶת אֲנָן קַיָימִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. סָלְקַת מַתְנִיתָא. עַד כָּאן בְּאִשָּׁה שֶׁיֵּשׁ לָהּ וֵוסֶת. מִיכָּן וְאֵילַךְ. בְּאִשָּׁה שֶׁאֵין לָהּ וֵוסֶת. וַאֲפִילוּ תֵימַר. לֹא סָלְקַת מַתְנִיתָא. אֶלָּא כָּל מַה דַּאֲנָן קַיָימַין הָכָא בְּאִשָּׁה שֶׁיֵּשׁ לָהּ וֵוסֶת אֲנָן קַיָימִין. וּמָה עֲבִיד לָהּ בַּר פְּדָיָיה. חֲלוּקִין עַל רִבִּי יוּדָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Eleazar in the name of Rebbi Hoshaia: In every situation in which the Sages said that her husband would be obligated for a sacrifice, pure food became impure; her husband would be exempt from a sacrifice, pure food remains pure; her husband would have to bring a sacrifice for a doubt, pure food is in limbo¹⁵⁹ intercourse her husband would have to bring an expiation sacrifice (not knowing whether a sin has been committed, cf. *Bikkurim* 2:9 Note 162), the food can neither be used nor burned. If the woman detected the blood after a longer interval, the husband is in the clear and the food is pure.. Rebbi Samuel bar Rav Isaac asked: If an old man and a child walk in a dining room, does the old man not enter first? But the child can come and make a fool of him¹⁶⁰. Rebbi Abun in the name of Rebbi Yudan: I say, it was here but the intercourse stopped it from leaving; but there, what hindered it to leave¹⁶¹? The Mishnah¹⁶² disagrees with Rebbi Hoshaiah: “If she left [the bed] and saw blood, she is impure but all the food is pure.” The Mishnah disagrees with Bar Pedaiah¹⁵⁹ intercourse her husband would have to bring an expiation sacrifice (not knowing whether a sin has been committed, cf. *Bikkurim* 2:9 Note 162), the food can neither be used nor burned. If the woman detected the blood after a longer interval, the husband is in the clear and the food is pure.: “Rebbi Jehudah says, also when they stop eating heave.” Why? Not that if she would bleed, the food should not retroactively become impure¹⁶³? Rebbi Ezra said before Rebbi Mana: Explain it for a woman who has no regular period¹⁶⁴. He said to him, so says my teacher Rebbi Yose: All that is described here is about a woman who has a regular period. Rebbi Yose ben Rebbi Abun said, the Mishnah rises¹⁶⁵: Up to this point [it speaks] about a woman who has a regular period; from there on about a woman who has no regular period. But even if you say that the Mishnah does not rise¹⁶⁶, and we deal only with a woman who has a regular period, where does Bar Pedaiah hold? One differs with Rebbi Jehudah.

footnotes:
¹⁵⁹ In the Babli 60b (and later in this paragraph in the Yerushalmi) this is attributed to Bar Pada or Pedaiah. Rashi explains the text:A woman was occupied with pure food and noticed she was bleeding; since if that were to happen during intercourse her husband would have to bring a purification sacrifice (for a sin committed inadvertently), we assume that the blood was already there when she was touching the pure food, the food is certainly impure and has to be burned. But if only a short time after she was finished with the food she noticed it, since if she did notice blood a short time after
¹⁶⁰ This simile is slightly pornographic. The dining hall is the woman’s womb, the old man the penis, and the child menstrual blood. Even though the penis closes the entrance, the blood can sneak out before the penis leaves. The implication is that even in the case in which the husband only would be obligated for the expiation sacrifice, the food should be declared impure and be burned.
¹⁶¹ The argument in the preceding simile does not apply; a woman working in the kitchen is not to be compared to a woman during intercourse. In the first case, blood will flow out immediately under the action of gravity; in the second case she is lying down and her vagina is closed by the man’s penis.
¹⁶² Mishnah 1:3. This refers to a case which, when occurring immediately after intercourse, would obligate the husband for an expiation sacrifice. Nevertheless, the food remains pure if the woman has a regular, predictable, period. (In the Babli, R. Hoshaia is reported to oppose the opinion ascribed to him in the present paragraph and to hold that in all cases other that direct touch by an impure person, pure food is held in limbo. This also is denied by the  Mishnah quoted.)
¹⁵⁹ In the Babli 60b (and later in this paragraph in the Yerushalmi) this is attributed to Bar Pada or Pedaiah. Rashi explains the text:A woman was occupied with pure food and noticed she was bleeding; since if that were to happen during intercourse her husband would have to bring a purification sacrifice (for a sin committed inadvertently), we assume that the blood was already there when she was touching the pure food, the food is certainly impure and has to be burned. But if only a short time after she was finished with the food she noticed it, since if she did notice blood a short time after
¹⁶³ Jehudah’s opinion can only be explained in the case that he requires a verification to avoid retroactive impurity even where the husband would be free from any obligation of sacrifice if there remains the possibility of retroactive impurity. But Bar Pedaiah asserts that in the latter case there is no retroactive impurity!
¹⁶⁴ Following Mishnah 1.
¹⁶⁵ The Mishnah has two parts; R. Jehudah does not address the same situation as does the anonymous majority; one cannot infer that he represents a minority opinion.
¹⁶⁶ The Mishnah assumes a uniform background; R. Jehudah’s opinion is that of a minority.