## Niddah Daf 2a

###### Niddah 2a:1
[Niddah 2a:1](https://torahapp.org/share/book/Niddah/r/2a:1)

מַתְנִי' **שַׁמַּאי** אוֹמֵר: כׇּל הַנָּשִׁים דַּיָּין שְׁעָתָן. הִלֵּל אוֹמֵר: מִפְּקִידָה לִפְקִידָה, וַאֲפִילּוּ לְיָמִים הַרְבֵּה.

**William Davidson Edition - English:**
**MISHNA:** Shammai **says:** For **all women** who do not have a fixed menstrual cycle, **their time is sufficient.** Women who discern that menstrual blood emerged do not need to be concerned that perhaps the flow of blood began before they noticed it. Rather, they assume their ritual impurity status begins at that moment, in terms of rendering impure *teruma* and ritually pure items with which they come in contact. **Hillel says: From examination [*mipekida*] to examination,** i.e., she assumes ritual impurity status retroactive to the last time she examined herself and determined that she was ritually pure, **and** this is the *halakha* **even** if her examination took place **several days** earlier. Any ritually pure item with which she came in contact in the interim becomes ritually impure.


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

וַחֲכָמִים אוֹמְרִים: לֹא כְּדִבְרֵי זֶה, וְלֹא כְּדִבְרֵי זֶה, אֶלָּא מֵעֵת לְעֵת מְמַעֶטֶת עַל יָד מִפְּקִידָה לִפְקִידָה, וּמִפְּקִידָה לִפְקִידָה מְמַעֶטֶת עַל יָד מֵעֵת לְעֵת.

**William Davidson Edition - English:**
**And the Rabbis say:** The *halakha* is **neither in accordance with the statement of this** *tanna* **nor in accordance with the statement of that** *tanna*; **rather,** the principle is: A twenty-four-hour **period reduces** the time **from examination to examination.** In other words, if her final self-examination took place more than twenty-four hours earlier, she need only concern herself with ritual impurity for the twenty-four-hour period prior to discerning the blood. **And from examination to examination reduces** the time **from** a twenty-four-hour **period.** In other words, if she examined herself in the course of the previous day and discovered no blood, she was certainly ritually pure prior to the examination.


###### Niddah 2a:3
[Niddah 2a:3](https://torahapp.org/share/book/Niddah/r/2a:3)

כׇּל אִשָּׁה שֶׁיֵּשׁ לָהּ וֶסֶת — דַּיָּה שְׁעָתָהּ, וְהַמְשַׁמֶּשֶׁת בְּעֵדִים — הֲרֵי זוֹ כִּפְקִידָה, וּמְמַעֶטֶת עַל יָד מֵעֵת לְעֵת וְעַל יָד מִפְּקִידָה לִפְקִידָה.

**William Davidson Edition - English:**
For **any woman who has a fixed** menstrual **cycle [*veset*],** and she examined herself at that time and discovered blood, **her time is sufficient,** and it is only from that time that she transmits ritual impurity. **And** with regard to a woman **who engages in intercourse while** using **examination cloths [*be’edim*]** before and after intercourse, with which she ascertains whether her menstrual flow began, the halakhic status of such an action **is like that of an examination, and** therefore **it reduces** the time **from** a twenty-four-hour **period, and** reduces the time **from examination to examination.**


###### Niddah 2a:4
[Niddah 2a:4](https://torahapp.org/share/book/Niddah/r/2a:4)

כֵּיצַד דַּיָּה שְׁעָתָהּ? הָיְתָה יוֹשֶׁבֶת בַּמִּטָּה וַעֲסוּקָה בִּטְהָרוֹת, וּפָרְשָׁה וְרָאֲתָה — הִיא טְמֵאָה וְהֵן טְהוֹרוֹת.

**William Davidson Edition - English:**
**Her time is sufficient, how so?** If the woman **was sitting in the bed and engaged in** handling **ritually pure items, and she left** the bed **and saw** blood, **she is ritually impure and** those items **are ritually pure.**


###### Niddah 2a:5
[Niddah 2a:5](https://torahapp.org/share/book/Niddah/r/2a:5)

אַף עַל פִּי שֶׁאָמְרוּ, מְטַמְּאָה מֵעֵת לְעֵת, אֵינָהּ מוֹנָה אֶלָּא מִשָּׁעָה שֶׁרָאֲתָה.

**William Davidson Edition - English:**
**Although** the Rabbis **said** that a woman without a fixed menstrual cycle **transmits ritual impurity** retroactively **for** a twenty-four-hour **period,** a woman with a fixed cycle **counts** her menstrual days **only from the moment that she saw** blood.


###### Niddah 2a:6
[Niddah 2a:6](https://torahapp.org/share/book/Niddah/r/2a:6)

**גְּמָ'** מַאי טַעְמֵיהּ דְּשַׁמַּאי? קָסָבַר: הַעֲמֵד אִשָּׁה עַל חֶזְקָתָהּ, וְאִשָּׁה בְּחֶזְקַת טְהוֹרָה עוֹמֶדֶת. וְהִלֵּל? כִּי אָמַר: הַעֲמֵד דָּבָר עַל חֶזְקָתוֹ — הֵיכָא דְּלֵית לֵיהּ רֵיעוּתָא מִגּוּפֵיהּ, אֲבָל אִיתְּתָא

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that when a woman discerns that her menstrual blood emerged, Shammai holds that her impurity status starts from that moment, while Hillel maintains that it begins from the time of her most recent self-examination. The Gemara asks: **What is the reason** for the opinion **of Shammai?** The Gemara answers: Shammai **holds** that as there is a principle that when the status of an item is uncertain it retains its presumptive status, here too: **Establish** the **woman in her presumptive status, and a woman remains with the presumptive status of** being **ritually pure. And** what is the reasoning of **Hillel?** He claims that **when** one **states** the principle: **Establish an item in its presumptive status,** that applies only **where there is no weakening** in the presumptive status that is a result **of** the item **itself. But** in the case of **a woman,**