## Niddah Daf 20a

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

בְּקִילוֹר, וְרַבִּי תָּלָה בִּשְׂרַף שִׁקְמָה. מַאי לַָאו אַאָדוֹם?

**William Davidson Edition - English:**
it **to an eye salve [*bekilor*],** which the woman had previously handled. **And** likewise, **Rabbi** Yehuda HaNasi **attributed** a stain **to the sap of a sycamore** tree the woman had touched. The Gemara explains the objection: **What, is it not** the case that Rabbi Meir and Rabbi Yehuda HaNasi attributed red bloodstains **to** these causes because they are **red,** albeit not as red as blood? Evidently, the color of impure blood can be similar to such shades of red as well, which means that all these distinctions mentioned by the *amora’im* above are irrelevant.


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

לָא, אַשְּׁאָר דָּמִים.

**William Davidson Edition - English:**
The Gemara answers: **No;** Rabbi Meir and Rabbi Yehuda HaNasi attributed stains **to** an eye salve and the sap of a sycamore tree because those stains were like the **other** types of **blood** mentioned in the mishna.


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

אַמֵּימָר וּמַר זוּטְרָא וְרַב אָשֵׁי הֲווֹ יָתְבִי קַמֵּיהּ אוּמָּנָא, שָׁקְלִי לֵיהּ קַרְנָא קַמַּיְיתָא לְאַמֵּימָר, חַזְיֵיהּ, אֲמַר לְהוּ: ״אָדוֹם״ דִּתְנַן כִּי הַאי, שָׁקְלִי לֵיהּ אַחֲרִיתִי, אֲמַר לְהוּ: אִשְׁתַּנִּי, אָמַר רַב אָשֵׁי: כְּגוֹן אֲנָא דְּלָא יָדַעְנָא בֵּין הַאי לְהַאי — לָא מִבְּעֵי לִי לְמִחְזֵי דְּמָא.

**William Davidson Edition - English:**
The Gemara relates that **Ameimar and Mar Zutra and Rav Ashi were sitting before a bloodletter,** to receive treatment. The bloodletter **removed** blood in a bloodletter’s **horn from Ameimar** for his **first** treatment. Ameimar **saw** the blood and **said to** his colleagues: The **red** color **that we learned** about in the mishna is **like this** blood in the horn. The bloodletter again **removed** blood from Ameimar, this time using **another** horn. Upon seeing the blood in this horn, Ameimar **said to them:** The color of this blood **has changed** compared to the blood in the first horn. **Rav Ashi,** who saw both types of blood, **said:** Any Sage **such as myself, as I do not know** how to distinguish **between this** blood **and that** blood, **should not see,** i.e., examine, different types of **blood** to issue a ruling as to whether they are pure or impure.


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

שָׁחוֹר — כְּחֶרֶת. אָמַר רַבָּה בַּר רַב הוּנָא: חֶרֶת שֶׁאָמְרוּ — דְּיוֹ. תַּנְיָא נָמֵי הָכִי: שָׁחוֹר כְּחֶרֶת, וְשָׁחוֹר שֶׁאָמְרוּ — דְּיוֹ. וְלֵימָא דְּיוֹ! אִי אָמַר דְּיוֹ — הֲוָה אָמֵינָא כִּי פִכְחוּתָא דִּדְיוֹתָא, קָא מַשְׁמַע לַן כִּי חֲרוּתָא דִּדְיוֹתָא.

**William Davidson Edition - English:**
§ The mishna teaches: What is the **black** color that is impure? It is blood as black **as *ḥeret*. Rabba bar Rav Huna says:** This ***ḥeret* of which** the Sages **spoke** is **ink.** The Gemara notes that **this** opinion **is also taught** in a *baraita*: This **black** color is **like *ḥeret*, and** the **black of which** the Sages **spoke** is **ink.** The Gemara asks: **But** if so, why does the *tanna* of this *baraita* mention both terms? **Let him say** simply: **Ink.** The Gemara explains: **If** the *tanna* had **said** only: **Ink, I would say** that he means that it is **like the clear part of the ink,** i.e., the upper portion of ink in an inkwell, which is very bright. Therefore, the *tanna* of the *baraita* **teaches us** that it is **like the blackness [*ḥaruta*] of the ink,** the lower part of the inkwell, which is darker.


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

אִיבַּעְיָא לְהוּ: בְּלַחָה אוֹ בְּיַבִּשְׁתָּא? תָּא שְׁמַע: דְּרַבִּי אַמֵּי פָּלֵי קוּרְטָא דִּדְיוֹתָא וּבָדֵיק בֵּהּ.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: To which type of *ḥeret* were the Sages referring? Were they referring **to moist or dry** *ḥeret*? **Come** and **hear** a resolution from a practical ruling, **as** when black blood was brought before **Rabbi Ami** he would **break up pieces of** dried **ink and examine** blood **with it.**


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

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: כְּקִיר, כִּדְיוֹ וּכְעֵנָב — טְמֵאָה, וְזוֹהִי שֶׁשָּׁנִינוּ: ״עָמוֹק מִכֵּן — טְמֵאָה״. אָמַר רַבִּי אֶלְעָזָר: כְּזַיִת, כְּזֶפֶת וּכְעוֹרֵב — טָהוֹר, וְזוֹהִי שֶׁשָּׁנִינוּ: ״דֵּיהֶה מִכֵּן — טָהוֹר״.

**William Davidson Edition - English:**
§ The mishna states that if the blackness of the blood is deeper than ink, it is impure, whereas if it is lighter it is pure. In this regard, **Rav Yehuda says** that **Shmuel says:** If a woman saw blood whose color was **like** black **wax [*kekir*]** or **like** black **ink or like** a black **grape, she is ritually impure. And this is** the meaning of **that which we learned** in the mishna: If the black is **deeper than that,** it is **ritually impure. Rabbi Elazar says:** If a woman saw blood whose color was **like** a black **olive,** or **like** black **tar, or like** a black **raven,** this blood is **pure. And this is** the meaning of that **which we learned** in the mishna: If the black is **lighter than that,** it is **ritually pure.**


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

עוּלָּא אָמַר: כִּלְבוּשָׁא סִיּוּאָה. עוּלָּא אִקְּלַע לְפוּמְבְּדִיתָא, חַזְיֵיהּ לְהָהוּא טַיָּיעָא דִּלְבִושׁ לְבוּשָׁא אוּכָּמָא. אָמַר לְהוּ: ״שָׁחוֹר״ דִּתְנַן כִּי הַאי. מְרַטוּ מִינֵּיהּ פּוּרְתָּא פּוּרְתָּא, יְהַבוּ בֵּיהּ אַרְבַּע מְאָה זוּזֵי.

**William Davidson Edition - English:**
**Ulla says:** When the mishna states that black blood is impure, it means **like** the garments of the inhabitants of **Siva’a,** which were extremely black. The Gemara relates that when **Ulla happened** to go **to Pumbedita, he saw a certain Arab [*tayya’a*] who was dressed in a black garment.** Ulla **said to** the Sages of Pumbedita: The **black** color **that we learned** about in the mishna is **like this** color. Since people wanted a sample of the shade of blood mentioned in the mishna, **they tore** the Arab’s garment **from him bit by bit,** and in recompense **they gave him four hundred dinars.**


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

רַבִּי יוֹחָנָן אָמַר: אֵלּוּ כֵּלִים הָאוֹלְיָירִין הַבָּאִים מִמְּדִינַת הַיָּם. לְמֵימְרָא דְּאוּכָּמֵי נִינְהוּ? וְהָאָמַר לְהוּ רַבִּי יַנַּאי לְבָנָיו: בָּנַי, אַל תִּקְבְּרוּנִי לֹא בְּכֵלִים שְׁחוֹרִים וְלֹא בְּכֵלִים לְבָנִים. שְׁחוֹרִים — שְׁמָא אֶזְכֶּה וְאֶהְיֶה כְּאָבֵל בֵּין הַחֲתָנִים, לְבָנִים — שֶׁמָּא לֹא אֶזְכֶּה וְאֶהְיֶה כְּחָתָן בֵּין הָאֲבֵלִים, אֶלָּא בְּכֵלִים הָאוֹלְיָירִין הַבָּאִים מִמְּדִינַת הַיָּם.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says:** The black blood that the mishna says is impure is like **these cloths of the bath attendants [*haolyarin*] who come from overseas.** The Gemara asks: **Is that to say that these are black** cloths? **But didn’t Rabbi Yannai say to his sons: My sons, do not bury me in black cloths nor in white cloths.** Not in **black, lest I be acquitted** in judgment **and I will be** among the righteous **like a mourner among the grooms.** And not in **white, lest I not be acquitted** in judgment **and I will be** among the wicked **like a groom among the mourners. Rather,** bury me **in the cloths of the bath attendants who come from overseas,** which are neither black nor white. **Apparently,** these cloths of the bath attendants **are not black.**


###### Niddah 20a:9
[Niddah 20a:9](https://torahapp.org/share/book/Niddah/r/20a:9)

אַלְמָא לָאו אוּכָּמֵי נִינְהוּ! לָא קַשְׁיָא — הָא בִּגְלִימָא, הָא בְּפָתוּרָא.

**William Davidson Edition - English:**
The Gemara answers: This is **not difficult,** as a distinction can be made. When Rabbi Yannai indicates that they are not black, **that** is referring **to** a regular **garment,** whereas with regard to the statement of Rabbi Yoḥanan that indicates that they are black, **that** is referring **to** a cloth placed on an item such as **a table** or a bed.


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

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: וְכוּלָּם, אֵין בּוֹדְקִין אֶלָּא עַל גַּבֵּי מַטְלֵית לְבָנָה. אָמַר רַב יִצְחָק בַּר אֲבוּדִימִי: וְשָׁחוֹר עַל גַּבֵּי אָדוֹם.

**William Davidson Edition - English:**
§ With regard to the examination of the five types of blood mentioned in the mishna, **Rav Yehuda says** that **Shmuel says: And** with regard to **all of them,** in their various shades, **one examines them only** when they are placed **on a white** linen **cloth,** as only in this fashion can one properly discern the precise color of the blood. **Rav Yitzḥak bar Avudimi says: And** in the case of **black** blood, one must place it **on a red** linen cloth.


###### Niddah 20a:11
[Niddah 20a:11](https://torahapp.org/share/book/Niddah/r/20a:11)

אָמַר רַב יִרְמְיָה מִדִּפְתִּי: וְלָא פְּלִיגִי — הָא בְּשָׁחוֹר, הָא בִּשְׁאָר דָּמִים. מַתְקֵיף לַהּ רַב אָשֵׁי: אִי הָכִי, לֵימָא שְׁמוּאֵל ״חוּץ מִשָּׁחוֹר״! אֶלָּא אָמַר רַב אָשֵׁי: בְּשָׁחוֹר גּוּפֵיהּ קָמִיפַּלְגִי.

**William Davidson Edition - English:**
**Rav Yirmeya of Difti says: And** Shmuel and Rav Yitzḥak bar Avudimi **do not disagree,** as **this** statement of Rav Yitzḥak bar Avudimi is referring specifically **to black** blood, whereas **that** ruling of Shmuel that one must use a white cloth is referring **to** the **other** four types of **blood** listed in the mishna. **Rav Ashi objects to this** interpretation: **If so, let Shmuel say:** With regard to all of them **except for black,** one examines them only when they are placed on a white linen cloth. **Rather, Rav Ashi says:** Shmuel and Rav Yitzḥak bar Avudimi **disagree with regard to black** blood **itself,** whether it should be examined against the background of a white or a red cloth.


###### Niddah 20a:12
[Niddah 20a:12](https://torahapp.org/share/book/Niddah/r/20a:12)

אָמַר עוּלָּא: כּוּלָּן, עָמוֹק מִכֵּן — טָמֵא, דֵּיהֶה מִכֵּן — טָהוֹר, כַּשָּׁחוֹר.

**William Davidson Edition - English:**
**Ulla says:** With regard to **all of** these five types of blood enumerated in the mishna, if the color is **deeper than** that which is described in the mishna the blood is **ritually impure;** if it is **lighter than it,** the blood is **ritually pure, as** explicitly stated in the mishna with regard to **black.**


###### Niddah 20a:13
[Niddah 20a:13](https://torahapp.org/share/book/Niddah/r/20a:13)

וְאֶלָּא מַאי שְׁנָא שָׁחוֹר דְּנָקֵט? סָלְקָא דַעְתָּךְ אֲמִינָא: הוֹאִיל וְאָמַר רַבִּי חֲנִינָא ״שָׁחוֹר אָדוֹם הוּא אֶלָּא שֶׁלָּקָה״, הִילְכָּךְ אֲפִילּוּ דֵּיהֶה מִכֵּן נָמֵי לִיטַמֵּא? קָמַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara asks: **But** if so, **what is different** about **black, that** the mishna **mentions** this *halakha* only with regard to that color? The Gemara answers: The reason is that it might **enter your mind to say** that **since Rabbi Ḥanina says:** The **black** blood mentioned in the mishna **is** actually **red but** its color **has faded, therefore, even** if it is **lighter than** that which is described in the mishna, **it should also be impure.** Consequently, the mishna **teaches us** that even with regard to black blood, if the color is lighter than the shade mentioned in the mishna, it is pure.


###### Niddah 20a:14
[Niddah 20a:14](https://torahapp.org/share/book/Niddah/r/20a:14)

רַבִּי אַמֵּי בַּר אַבָּא אָמַר: וְכוּלָּן, עָמוֹק מִכֵּן — טָמֵא, דֵּיהֶה מִכֵּן — נָמֵי טָמֵא, חוּץ מִשָּׁחוֹר. אֶלָּא מַאי אַהֲנִי שִׁיעוּרֵיה דְרַבָּנַן? לְאַפּוֹקֵי דֵּיהֶה דְּדֵיהָה.

**William Davidson Edition - English:**
**Rabbi Ami bar Abba says: And** with regard to **all of** these five types of blood, if the color is **deeper than** that which is described in the mishna, the blood is **ritually impure;** if it is **lighter than** that which is described in the mishna, it is also **ritually impure, except for black,** which is pure if it is lighter. The Gemara asks: **But** if these types of blood, except for black, are impure whether they are deeper or lighter than the specific shade described in the mishna, **what purpose do the measures** specified **by the Sages** in the mishna **serve?** The Gemara answers that these descriptions are **to the exclusion of** a color that is **lighter than lighter,** i.e., the color is so faint that it does not qualify as impure blood.


###### Niddah 20a:15
[Niddah 20a:15](https://torahapp.org/share/book/Niddah/r/20a:15)

וְאִיכָּא דְאָמְרִי, רָמֵי בַּר אַבָּא אֲמַר: וְכוּלָּן, עָמוֹק מִכֵּן — טָהוֹר, דֵּיהֶה מִכֵּן — טָהוֹר, חוּץ מִשָּׁחוֹר, וּלְהָכִי מַהֲנֵי שִׁיעוּרֵיה דְרַבָּנַן.

**William Davidson Edition - English:**
**And there are** those **who say** a different version of the above statement. **Rami bar Abba says: And** with regard to **all of** these five types of blood, if the color is **deeper than that** which is described in the mishna, it is **ritually pure;** if it is **lighter than that,** it is also **ritually pure, except for black,** which is impure if it is deeper. **And for this** reason **the measures,** i.e., descriptions, **of the Sages are effective,** as any discrepancy from these descriptions means that the blood is pure.


###### Niddah 20a:16
[Niddah 20a:16](https://torahapp.org/share/book/Niddah/r/20a:16)

בַּר קַפָּרָא אָמַר: וְכוּלָּן, עָמוֹק מִכֵּן — טָמֵא, דֵּיהֶה מִכֵּן — טָהוֹר. חוּץ מִמֶּזֶג, שֶׁעָמוֹק מִכֵּן — טָהוֹר, דֵּיהֶה מִכֵּן — טָהוֹר. בַּר קַפָּרָא אֲדִיהוּ לֵיהּ — וְדַכִּי, אַעֲמִיקוּ לֵיהּ — וְדַכִּי. אָמַר רַבִּי חֲנִינָא: כַּמָּה נְפִישׁ גַּבְרָא דְּלִבֵּיהּ (כמשמעתיה) [כִּשְׁמַעְתֵּיהּ]!

**William Davidson Edition - English:**
**Bar Kappara says: And** with regard to **all of them,** if the color is **deeper than that,** the blood is **impure;** if it is **lighter than that,** it is **pure, except** for blood the color of **diluted** wine, with regard to **which** if the color is **deeper than that,** the blood is **pure,** and if it is **lighter than that,** it is also **pure.** The Gemara relates that in an effort to test **bar Kappara,** the Sages brought before him blood that had the appearance of diluted wine and **they lightened it, and** bar Kappara **deemed it pure.** On another occasion **they deepened** the color of blood that looked like diluted wine, **and** again bar Kappara **deemed it pure. Rabbi Ḥanina says** in astonishment: **How great** is this **man whose heart,** which is so sensitive it can distinguish between such similar shades of blood, **is in accordance with his** ruling of ***halakha*.**


###### Niddah 20a:17
[Niddah 20a:17](https://torahapp.org/share/book/Niddah/r/20a:17)

וּכְקֶרֶן כַּרְכּוֹם. תָּנָא: לַח, וְלֹא יָבֵשׁ.

**William Davidson Edition - English:**
§ The mishna teaches, with regard to the colors of impure blood: **And** what is the color that is **like the bright** color of the **crocus** flower that is impure? It is like the brightest part of the flower, which is used to produce the orange-colored spice saffron. The Sages **taught:** This is referring to the appearance of **moist** saffron that is still fresh **and not** to its **dry** counterpart.


###### Niddah 20a:18
[Niddah 20a:18](https://torahapp.org/share/book/Niddah/r/20a:18)

תָּנֵי חֲדָא: כַּתַּחְתּוֹן, לֹא כָּעֶלְיוֹן. וְתַנְיָא אִידַּךְ: כָּעֶלְיוֹן, וְלֹא כַּתַּחְתּוֹן. וְתַנְיָא אִידַּךְ: כָּעֶלְיוֹן, וְכׇל שֶׁכֵּן כַּתַּחְתּוֹן. וְתַנְיָא אִידַּךְ: כַּתַּחְתּוֹן, וְכׇל שֶׁכֵּן כָּעֶלְיוֹן.

**William Davidson Edition - English:**
With regard to this color, it **is taught** in **one** *baraita* that it is **like** the **lower** part of the crocus flower, **not like** its **upper** part; **and** it **is taught** in **another** *baraita* that it is **like** the **upper** part of the flower **and not like** its **lower** part; **and** it **is taught** in **another** *baraita* that it is **like** its **upper** part, **and all the more so** blood whose color is **like** its **lower** part is impure; **and** it **is taught** in yet **another** *baraita* that it is **like** its **lower** part, **and all the more so** blood whose color is **like** its **upper** part is impure.


###### Niddah 20a:19
[Niddah 20a:19](https://torahapp.org/share/book/Niddah/r/20a:19)

אָמַר אַבָּיֵי: תְּלָתָא דָּרֵי וּתְלָתָא טַרְפֵי הָוְיָין.

**William Davidson Edition - English:**
**Abaye says** that these *baraitot* do not contradict one another, as the crocus has **three layers** of the brightly colored parts of the crocus flower harvested for saffron, one above the other, **and** in each layer **there are three leaves,** i.e., styles or stigmata.


###### Niddah 20a:20
[Niddah 20a:20](https://torahapp.org/share/book/Niddah/r/20a:20)

נְקוֹט דָּרָא מְצִיעָאָה, וְטַרְפָּא (מציעתא) [מְצִיעָא] בִּידָךְ.

**William Davidson Edition - English:**
In order to examine blood whose color is similar to saffron, you should **grasp** the **middle leaf** of the **middle layer in your hand** and compare it to the blood. If they are similar, the blood is impure. Consequently, the four *baraitot* do not contradict one another: The first two *baraitot* are referring to the layer of leaves that must be examined. The first *baraita* says that it is the lower one, as the middle layer is lower than the upper one, while the second *baraita* states the reverse because the middle layer is higher than the lower one. Meanwhile, the last two *baraitot* are dealing with the leaves within the middle layer. The *baraita* that states: Like its lower part, and all the more so like its upper part, means: Like the lowest of the three leaves and all the more so like the middle leaf, which is above that leaf, while the other *baraita* states a similar idea with regard to the upper and middle leaves. In any event, all four *baraitot* are referring to the part of the crocus flower that is called by the mishna its brightest part.


###### Niddah 20a:21
[Niddah 20a:21](https://torahapp.org/share/book/Niddah/r/20a:21)

כִּי אָתוּ לְקַמֵּיהּ דְּרַבִּי אֲבָהוּ, אָמַר לְהוּ: בְּגוּשַׁיְיהוּ שָׁנִינוּ.

**William Davidson Edition - English:**
The Gemara relates: **When** people **would come before Rabbi Abbahu** for him to examine blood whose color was similar to saffron, **he** would **say to them: We learned** that the mishna is referring specifically to crocus flowers that are still **in their clumps** of earth in which they grew, as once they are detached from that earth their color changes.


###### Niddah 20a:22
[Niddah 20a:22](https://torahapp.org/share/book/Niddah/r/20a:22)

וּכְמֵימֵי אֲדָמָה. תָּנוּ רַבָּנַן: כְּמֵימֵי אֲדָמָה — מֵבִיא אֲדָמָה שְׁמֵנָה מִבִּקְעַת בֵּית כֶּרֶם, וּמֵצִיף עָלֶיהָ מַיִם, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי עֲקִיבָא אוֹמֵר: מִבִּקְעַת יוֹדְפַת. רַבִּי יוֹסֵי אוֹמֵר: מִבִּקְעַת סִכְנִי. רַבִּי שִׁמְעוֹן אוֹמֵר: אַף מִבִּקְעַת גִּנּוֹסַר וְכַיּוֹצֵא בָּהֶן.

**William Davidson Edition - English:**
§ The mishna states: **And** what is the color that is **like water** that inundates red **earth** that is impure? In this regard **the Sages taught** in a *baraita*: In order to examine blood that is **like water** that inundates red **earth, one brings fertile earth from the Beit Kerem Valley and one inundates** the earth with enough **water** until it pools on the surface; this is **the statement of Rabbi Meir. Rabbi Akiva says:** One brings earth **from the Yodfat Valley. Rabbi Yosei says: From the Sikhnei Valley. Rabbi Shimon says:** One can **even** bring earth **from the Genosar Valley or** from **similar** places.


###### Niddah 20a:23
[Niddah 20a:23](https://torahapp.org/share/book/Niddah/r/20a:23)

תַּנְיָא אִידַּךְ: וּכְמֵימֵי אֲדָמָה — מֵבִיא אֲדָמָה שְׁמֵנָה מִבִּקְעַת בֵּית כֶּרֶם, וּמֵצִיף עָלֶיהָ מַיִם כִּקְלִיפַּת הַשּׁוּם, וְאֵין שִׁיעוּר לַמַּיִם, מִשּׁוּם דְּאֵין שִׁיעוּר לֶעָפָר, וְאֵין בּוֹדְקִין אוֹתָן צְלוּלִין, אֶלָּא עֲכוּרִין. צָלְלוּ — חוֹזֵר וְעוֹכְרָן, וּכְשֶׁהוּא עוֹכְרָן — אֵין עוֹכְרָן בַּיָּד אֶלָּא בִּכְלִי.

**William Davidson Edition - English:**
It **is taught** in **another** *baraita*: **And** to test whether blood is **like water** that inundates red **earth, one brings fertile earth from the Beit Kerem Valley and one inundates** the earth with an amount of **water** that rises above the earth by the thickness **of the husk of garlic. And there is no** required **measure for the water, because there is no** required **measure for** the **earth** with which the examination must be performed; it is sufficient to use a small amount of earth with a small amount of water. **And one does not examine it** when the water is **clear,** as it does not have the color of the earth, but **rather** when it is **muddy** from the earth. And if the water **became clear** because the earth settled, **one must muddy it again. And when one muddies it he does not muddy it by hand** but **rather with a vessel.**


###### Niddah 20a:24
[Niddah 20a:24](https://torahapp.org/share/book/Niddah/r/20a:24)

אִיבַּעְיָא לְהוּ: אֵין עוֹכְרִין אוֹתָן בַּיָּד אֶלָּא בִּכְלִי — דְּלָא לִרְמְיֵהּ בִּידֵיהּ וְלַעְכְּרִינְהוּ, אֲבָל בְּמָנָא כִּי עָכַר לֵיהּ בִּידֵיהּ — שַׁפִּיר דָּמֵי, אוֹ דִלְמָא דְּלָא לַעְכְּרִינְהוּ בִּידֵיהּ אֶלָּא בְּמָנָא?

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: Does the statement that **one does not muddy it by hand** but **rather with a vessel** mean **that one should not put** the dirt **into his hand and muddy** the water with dirt in his hand, **but** in a case where the earth is **in a vessel, when one muddies it** by mixing the earth and water **with his hand** one may **well** do so? **Or perhaps** the *baraita* means **that** even when the earth is in a vessel **one should not muddy** the water by mixing it with earth **with his hand,** but **rather with a vessel?**


###### Niddah 20a:25
[Niddah 20a:25](https://torahapp.org/share/book/Niddah/r/20a:25)

תָּא שְׁמַע: כְּשֶׁהוּא בּוֹדְקָן, אֵין בּוֹדְקָן אֶלָּא בְּכוֹס. וַעֲדַיִין תִּבְּעֵי לָךְ: בְּדִיקָה בְּכוֹס, עֲכִירָה בְּמַאי? תֵּיקוּ.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a *baraita*: **When one examines** this water, **he examines it only with a cup.** Evidently, it is necessary to use a vessel. The Gemara rejects this proof: **But you still have a dilemma.** This *baraita* merely states that the **examination** must be performed while the water is **in a cup,** but **with what** is the **muddying** performed? Must this be done by means of a vessel alone, or may one use his hand as well? The Gemara concludes: The dilemma **shall stand** unresolved.


###### Niddah 20a:26
[Niddah 20a:26](https://torahapp.org/share/book/Niddah/r/20a:26)

כִּי אָתוּ לְקַמֵּיהּ דְּרַבָּה בַּר אֲבוּהּ, אָמַר לְהוּ: בִּמְקוֹמָהּ שָׁנִינוּ. רַבִּי חֲנִינָא פָּלֵי קוּרְטָא דְגַרְגִּשְׁתָּא וּבָדֵיק בֵּיהּ, לָיֵיט עֲלֵיהּ רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי בְּאַסְכָּרָה.

**William Davidson Edition - English:**
§ The Gemara relates: **When** people would **come before Rabba bar Avuh** to examine blood that is similar to water that inundates red earth, **he** would **say to them: We learned** that the examination must be conducted **in its place,** i.e., the location the earth was taken from. But if the earth was transported elsewhere, the examination is no longer effective. The Gemara further relates that **Rabbi Ḥanina** would **break up a clump of earth and examine with it,** without mixing it in water. **Rabbi Yishmael, son of Rabbi Yosei,** would **curse** anyone who used this method that they should be punished **with diphtheria.**