## Mishnah Niddah Chapter 10

###### Mishnah Niddah 10:1
[Mishnah Niddah 10:1](https://torahapp.org/share/book/Mishnah%20Niddah/r/10:1)

תִּינוֹקֶת שֶׁלֹּא הִגִּיעַ זְמַנָּהּ לִרְאוֹת וְנִסֵּת, בֵּית שַׁמַּאי אוֹמְרִים, נוֹתְנִין לָהּ אַרְבָּעָה לֵילוֹת. וּבֵית הִלֵּל אוֹמְרִים, עַד שֶׁתִּחְיֶה הַמַּכָּה. הִגִּיעַ זְמַנָּהּ לִרְאוֹת וְנִסֵּת, בֵּית שַׁמַּאי אוֹמְרִים, נוֹתְנִין לָהּ לַיְלָה הָרִאשׁוֹן. וּבֵית הִלֵּל אוֹמְרִים, עַד מוֹצָאֵי שַׁבָּת, אַרְבָּעָה לֵילוֹת. רָאֲתָה וְעוֹדָהּ בְּבֵית אָבִיהָ, בֵּית שַׁמַּאי אוֹמְרִים, נוֹתְנִין לָהּ בְּעִילַת מִצְוָה. וּבֵית הִלֵּל אוֹמְרִים, כָּל הַלַּיְלָה כֻּלָּהּ:

**Sefaria Community Translation:**
Regarding a female child whose time to see [her signs of maturity] has not yet come, if she was married, Beit Shammai say: we give her four nights [during which we assume her blood is virginal blood and not menstrual blood]. Beit Hillel say: until the wound is healed. If her time to see [her signs of maturity] has come and she is then married, Beit Shammai say: we give her the first night [during which her blood is still assumed to be virginal blood]. And Beit Hillel say: we give her four nights, until the end of Shabbat [i.e. since virgins are supposed to be wed on Wednesday]. If she sees [blood] while she is still in her father's house [i.e. before she is married], Beit Shammai say: we grant her the intercourse that is a mitzvah [i.e. the first time with her husband]; and Beit Hillel say: the entire night is hers.


###### Mishnah Niddah 10:2
[Mishnah Niddah 10:2](https://torahapp.org/share/book/Mishnah%20Niddah/r/10:2)

נִדָּה שֶׁבָּדְקָה עַצְמָהּ יוֹם שְׁבִיעִי שַׁחֲרִית וּמָצְאתָה טְהוֹרָה, וּבֵין הַשְּׁמָשׁוֹת לֹא הִפְרִישָׁה, וּלְאַחַר יָמִים בָּדְקָה וּמָצְאתָה טְמֵאָה, הֲרֵי הִיא בְחֶזְקַת טָהֳרָה. בָּדְקָה עַצְמָהּ בַּיּוֹם הַשְּׁבִיעִי בְּשַׁחֲרִית וּמָצְאתָה טְמֵאָה, וּבֵין הַשְּׁמָשׁוֹת לֹא הִפְרִישָׁה, וּלְאַחַר זְמַן בָּדְקָה וּמָצְאתָה טְהוֹרָה, הֲרֵי זוֹ בְחֶזְקַת טֻמְאָה, וּמְטַמְּאָה מֵעֵת לְעֵת וּמִפְּקִידָה לִפְקִידָה. וְאִם יֶשׁ לָהּ וֶסֶת, דַּיָּהּ שְׁעָתָהּ. רַבִּי יְהוּדָה אוֹמֵר, כֹּל שֶׁלֹּא הִפְרִישָׁה בְטָהֳרָה מִן הַמִּנְחָה וּלְמַעְלָה, הֲרֵי זוֹ בְחֶזְקַת טֻמְאָה. וַחֲכָמִים אוֹמְרִים, אֲפִלּוּ בַשְּׁנִיָּה לְנִדָּתָהּ בָּדְקָה וּמָצְאתָה טְהוֹרָה, וּבֵין הַשְּׁמָשׁוֹת לֹא הִפְרִישָׁה, וּלְאַחַר זְמַן בָּדְקָה וּמָצְאָה טְמֵאָה, הֲרֵי זוֹ בְחֶזְקַת טָהֳרָה:

**Sefaria Community Translation:**
If a *niddah* [a woman who has menstrual discharges which render her impure] examined herself on the seventh day [of her being a *niddah*] in the morning and found she was pure, and at twilight she did not [examine herself again before immersing in order to] separate [from her period of being a *niddah* in certain purity], and after some days she examined herself and found she was impure, she is thereby presumed to have been pure [from the night she immersed until the moment she found she was impure]. If she examined herself on the seventh day in the morning and found she was impure, and at twilight she did not [examine herself again before immersing in order to] separate [in certain purity], and after some time she examined herself and found she was pure, she is thereby assumed to have been impure [the entire time, and any pure items she handled in the interim are thereby impure]. And [in any case, when she finds herself to be impure] she renders impurity [retroactively] from that time to that time [on the previous day, i.e. twenty-four hours earlier], and from [the previous] examination to [the latest] examination. And if she has a regular cycle [when she finds she is impure], her hour suffices [to reckon the period of her impurity from that moment]. Rabbi Yehuda says: anyone who did not separate [from her period of being a *niddah*] in purity, from midday [on the seventh day] or later [i.e. she did not examine herself during that time to verify her purity], is thereby presumed to be impure. And the Sages say: even if she examined herself and found she was pure on the second day of her being a *niddah*, and at twilight she did not [examine herself again in order to] separate [from her period of being a *niddah* in certain purity], and after some time she examined herself and found she was impure, she is thereby presumed to have been pure [from her prior examination until the moment she found she was impure].


###### Mishnah Niddah 10:3
[Mishnah Niddah 10:3](https://torahapp.org/share/book/Mishnah%20Niddah/r/10:3)

הַזָּב וְהַזָּבָה שֶׁבָּדְקוּ עַצְמָן בְּיוֹם רִאשׁוֹן וּמָצְאוּ טָהוֹר, וּבַיּוֹם הַשְּׁבִיעִי וּמָצְאוּ טָהוֹר, וּשְׁאָר יָמִים שֶׁבֵּינְתַיִם לֹא בָדְקוּ, רַבִּי אֱלִיעֶזֶר אוֹמֵר, הֲרֵי הֵן בְּחֶזְקַת טָהֳרָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֵין לָהֶם אֶלָּא יוֹם רִאשׁוֹן וְיוֹם שְׁבִיעִי בִלְבָד. רַבִּי עֲקִיבָא אוֹמֵר, אֵין לָהֶם אֶלָּא יוֹם שְׁבִיעִי בִלְבָד:

**Sefaria Community Translation:**
If a *zav* or a *zavah* [individuals who have certain types of atypical genital discharges which render them impure, and who must count seven clean days before they can be purified] examined themselves on the first day and found they were pure, and on the seventh day and found they were pure, but they did not examine on the rest of the days in the interim, Rabbi Eliezer says: they are thereby presumed to be pure. Rabbi Yehoshua says: they only have the first day and the seventh day alone [in their counting; i.e. they must still count another five clean days]. Rabbi Akiva says: they only have the seventh day alone [i.e. they must count another six clean days].


###### Mishnah Niddah 10:4
[Mishnah Niddah 10:4](https://torahapp.org/share/book/Mishnah%20Niddah/r/10:4)

הַזָּב וְהַזָּבָה וְהַנִּדָּה וְהַיּוֹלֶדֶת וְהַמְצֹרָע שֶׁמֵּתוּ, מְטַמְּאִין בְּמַשָּׂא עַד שֶׁיִּמֹּק הַבָּשָׂר. נָכְרִי שֶׁמֵּת, טָהוֹר מִלְּטַמֵּא בְמַשָּׂא. בֵּית שַׁמַּאי אוֹמְרִים, כָּל הַנָּשִׁים מֵתוֹת נִדּוֹת. וּבֵית הִלֵּל אוֹמְרִים, אֵין נִדָּה אֶלָּא שֶׁמֵּתָה נִדָּה:

**Sefaria Community Translation:**
If a *zav* or a *zavah* or a *niddah* or a woman who recently gave birth or a leper died, they render impurity through carrying until the flesh decays. A gentile who died is pure with regard to rendering impurity through carrying. Beit Shammai say: All women who die are [treated as though they were] *niddot*. And Beit Hillel say: she [i.e. a dead woman] is only [treated as] a *niddah* if she died while she was a *niddah*.


###### Mishnah Niddah 10:5
[Mishnah Niddah 10:5](https://torahapp.org/share/book/Mishnah%20Niddah/r/10:5)

הָאִשָּׁה שֶׁמֵּתָה וְיָצָא מִמֶּנָּה רְבִיעִית דָּם, מְטַמְּאָה מִשּׁוּם כֶּתֶם, וּמְטַמְּאָה בְאֹהֶל. רַבִּי יְהוּדָה אוֹמֵר, אֵינָהּ מְטַמְּאָה מִשּׁוּם כֶּתֶם, מִפְּנֵי שֶׁנֶּעֱקַר מִשֶּׁמֵּתָה. וּמוֹדֶה רַבִּי יְהוּדָה בְּיוֹשֶׁבֶת עַל מַשְׁבֵּר וּמֵתָה וְיָצָא מִמֶּנָּה רְבִיעִית דָּם, שֶׁהִיא מְטַמְּאָה מִשּׁוּם כֶּתֶם. אָמַר רַבִּי יוֹסֵי, לְפִיכָךְ אֵינָהּ מְטַמְּאָה בְאֹהֶל:

**Sefaria Community Translation:**
If a woman died and a *revi'it* [a specific unit of volume, a quarter of a *log*] of blood emerged from her, it renders impurity as a [blood] stain and it renders impurity by overshadowing. Rabbi Yehuda says: it does not render impurity as a stain because it was uprooted [from its source] after she died. But Rabbi Yehuda is in agreement regarding one who died while sitting on a birthing stool and a *revi'it* of blood emerged from her, that it renders impurity as a [blood] stain. Rabbi Yose says: therefore it does not render impurity by overshadowing [since that is the law regarding blood that emerges from a corpse, but not from a living person].


###### Mishnah Niddah 10:6
[Mishnah Niddah 10:6](https://torahapp.org/share/book/Mishnah%20Niddah/r/10:6)

בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים, הַיּוֹשֶׁבֶת עַל דַּם טֹהַר, הָיְתָה מְעָרָה מַיִם לַפֶּסַח. חָזְרוּ לוֹמַר, הֲרֵי הִיא כְמַגַּע טְמֵא מֵת לַקָּדָשִׁים, כְּדִבְרֵי בֵית הִלֵּל. בֵּית שַׁמַּאי אוֹמְרִים, אַף כִּטְמֵא מֵת:

**Sefaria Community Translation:**
Initially they would say: One sitting in pure blood [during the days of purity after the postpartum days of impurity] may pour out water for [rinsing] the Pesach offering [since she does not touch it, nor does she render impure the vessel from which she pours]. They then retracted, saying: with regard to sanctified things she thereby is like one who touched something rendered impure by a corpse, in accordance with Beit Hillel. Beit Shammai say: even [she herself is] like one who was rendered impure by a corpse.


###### Mishnah Niddah 10:7
[Mishnah Niddah 10:7](https://torahapp.org/share/book/Mishnah%20Niddah/r/10:7)

וּמוֹדִים שֶׁהִיא אוֹכֶלֶת בַּמַּעֲשֵׂר, וְקוֹצָה לָהּ חַלָּה, וּמַקֶּפֶת וְקוֹרְאָה לָהּ שֵׁם. וְאִם נָפַל מֵרֻקָּהּ וּמִדַּם טָהֳרָהּ עַל כִּכָּר שֶׁל תְּרוּמָה, שֶׁהוּא טָהוֹר. בֵּית שַׁמַּאי אוֹמְרִים, צְרִיכָה טְבִילָה בָּאַחֲרוֹנָה. וּבֵית הִלֵּל אוֹמְרִים, אֵינָהּ צְרִיכָה טְבִילָה בָּאֲחֲרוֹנָה:

**Sefaria Community Translation:**
And they are in agreement that she may eat from tithes [i.e. from *ma'aser sheini*, the second tithe of produce, which must be consumed in Jerusalem], and she can cut off [a piece of dough to be] *challah* [a portion of a batch of bread dough which must be separated out and given to a priest, which can only be consumed by priests or their household], and she can bring it [i.e. the piece of dough] around [to be close to the rest of the dough], and designate it [to be the *challah* for all of that dough]. And if any of her saliva or her blood of purity [i.e. from her postpartum days of purity] fell on a loaf of *terumah* [a portion of a crop given to a priest, which can only be consumed by priests or their household], it is pure. Beit Shammai say: She requires immersion at the end [of her postpartum days of purity, and not only at the beginning of those days, before she can eat *terumah*]. And Beit Hillel say: she does not require immersion at the end [of her days of purity].


###### Mishnah Niddah 10:8
[Mishnah Niddah 10:8](https://torahapp.org/share/book/Mishnah%20Niddah/r/10:8)

הָרוֹאָה יוֹם אַחַד עָשָׂר וְטָבְלָה לָעֶרֶב וְשִׁמְּשָׁה, בֵּית שַׁמַּאי אוֹמְרִים, מְטַמְּאִין מִשְׁכָּב וּמוֹשָׁב, וְחַיָּבִין בַּקָּרְבָּן. וּבֵית הִלֵּל אוֹמְרִים, פְּטוּרִין מִן הַקָּרְבָּן. טָבְלָה בַיוֹם שֶׁלְּאַחֲרָיו וְשִׁמְּשָׁה אֶת בֵּיתָהּ וְאַחַר כָּךְ רָאֲתָה, בֵּית שַׁמַּאי אוֹמְרִים, מְטַמְּאִין מִשְׁכָּב וּמוֹשָׁב וּפְטוּרִים מִן הַקָּרְבָּן. וּבֵית הִלֵּל אוֹמְרִים, הֲרֵי זֶה גַרְגְּרָן. וּמוֹדִים בְּרוֹאָה בְתוֹךְ אַחַד עָשָׂר יוֹם וְטָבְלָה לָעֶרֶב וְשִׁמְּשָׁה, שֶׁמְּטַמְּאִין מִשְׁכָּב וּמוֹשָׁב וְחַיָּבִין בַּקָּרְבָּן. טָבְלָה בַיּוֹם שֶׁלְּאַחֲרָיו וְשִׁמְּשָׁה, הֲרֵי זוֹ תַרְבּוּת רָעָה, וּמַגָּעָן וּבְעִילָתָן תְּלוּיִים:

**Sefaria Community Translation:**
If a woman sees [blood] on the eleventh day [after being a *niddah*], and she immerses that evening and has relations, Beit Shammai say: they [i.e. both she and her husband] render impurity through lying or sitting upon things, and they are liable to bring a sacrifice [because she did not keep a full day in purity after seeing blood, and is therefore a *zavah*]. Beit Hillel say: they are exempt from bringing a sacrifice. If she immerses on the following day [without waiting until the evening] and has relations with her husband [literally: her house], and then sees [blood], Beit Shammai say: they render impurity through lying or sitting upon things, and they are exempt from bringing a sacrifice. Beit Hillel say: such a person is thereby a glutton. And they are in agreement regarding one who sees [blood] during the eleven days [following her period of being a *niddah*], who immersed in the evening and had relations, that they both render impurity through lying or sitting upon things, and they are liable to bring a sacrifice. If she immersed on the following day and had relations, this is thereby improper conduct [because she did not keep a full day in purity after seeing blood, and is therefore a *zavah*], and all [pure items] that they touch, and all relations they have [with regard to their liability to bring a sacrifice] are held in suspension [i.e. to see whether she does or does not see blood later on the day she immerses, which thereby determines, respectively, whether or not the pure items are impure, and whether or not she and her husband are liable to bring a sacrifice for having relations with a *zavah*].