## Niddah Daf 30a

###### Niddah 30a:1
[Niddah 30a:1](https://torahapp.org/share/book/Niddah/r/30a:1)

מִכְּדֵי יְמֵי טׇהֳרָה כַּמָּה הָווּ? שִׁתִּין וְשִׁיתָּא. דַּל שָׁבוּעַ שְׁלִישִׁי דְּאַטְבְּלִינַן לַהּ, פָּשׁוּ לְהוּ שִׁתִּין נְכֵי חֲדָא. שִׁתִּין נְכֵי חֲדָא וּתְלָתִין וַחֲמֵשׁ — תִּשְׁעִין וְאַרְבַּע הָוְיָין, תִּשְׁעִין וַחֲמֵשׁ מַאי עֲבִידְתַּיְיהוּ?

**William Davidson Edition - English:**
The Gemara asks: **Now** consider, **how many days of purity are there,** in the case of a woman who gave birth to a female? There are **sixty-six** days. Therefore, in order to account for all of the nights that might occur immediately after the woman’s period of purity, she must immerse on sixty-six nights, according to Beit Shammai. **Remove** from this sum the immersions of the **third week, when we require** the woman **to immerse** seven times, and **sixty less one are left.** These **sixty-less-one** times she immerses after the third week **and** the **thirty-five** times she immerses during the first three weeks **are** together **ninety-four** immersions. If so, those **ninety-five** immersions, required by Beit Shammai, **what is their purpose?** Why do they require an extra immersion?


###### Niddah 30a:2
[Niddah 30a:2](https://torahapp.org/share/book/Niddah/r/30a:2)

אָמַר רַב יִרְמְיָה מִדִּפְתִּי: כְּגוֹן שֶׁבָּאת לְפָנֵינוּ בֵּין הַשְּׁמָשׁוֹת, דְּיָהֲבִינַן לַהּ טְבִילָה יַתִּירְתָּא.

**William Davidson Edition - English:**
**Rav Yirmeya of Difti says:** The *baraita* is referring to a case **where** the woman **came before us,** i.e., she returned from her journey, **during twilight,** when it is halakhically uncertain whether it is day or night. The ruling is **that** in this case **we give her another immersion,** i.e., she is obligated to immerse on an additional day, in case she completed her days of impurity on the day she arrived, and that night is the night she must immerse.


###### Niddah 30a:3
[Niddah 30a:3](https://torahapp.org/share/book/Niddah/r/30a:3)

וּלְבֵית הִלֵּל, דְּאָמְרִי: טְבוּלַת יוֹם אָרוֹךְ לָא בָּעֵי טְבִילָה, תְּלָתִין וַחֲמֵשׁ מַאי עֲבִידְתַּיְיהוּ?

**William Davidson Edition - English:**
The Gemara asks: **And according to Beit Hillel, who say** that **a woman who immersed that long day,** i.e., a woman observing her period of purity after childbirth, **does not require immersion** once her period of purity is over, those **thirty-five** immersions that they require, **what is their purpose?**


###### Niddah 30a:4
[Niddah 30a:4](https://torahapp.org/share/book/Niddah/r/30a:4)

עֶשְׂרִים וּתְמָנְיָא, כְּדַאֲמַרַן. הָךְ שָׁבוּעַ חֲמִישִׁי מַטְבְּלִינַן כֹּל לֵילְיָא וְלֵילְיָא, אֵימַר: סוֹף נִדָּה הִיא.

**William Davidson Edition - English:**
The Gemara answers: **Twenty-eight** immersions are required **as we said** above, i.e., due to the end of the period of impurity in case the woman gave birth to a male or to a female, and due to the completion of the woman’s seven clean days in case she gave birth as a *zava*. In addition, during **this fifth week we require** the woman **to immerse each and every night,** as one can **say** that **it is the end of** her seven-day period as **a menstruating woman.**


###### Niddah 30a:5
[Niddah 30a:5](https://torahapp.org/share/book/Niddah/r/30a:5)

עַשְׂרָה שָׁבוּעִין לְמָה לִי? בִּתְמָנְיָא וּפַלְגָא סַגִּי!

**William Davidson Edition - English:**
The Gemara raises a further difficulty: **Why do I** need the *baraita* to state that after the woman did not experience any bleeding for the first three weeks after arriving, she alternated for **ten weeks** between experiencing bleeding every day for a week and not experiencing any bleeding for a week. How does this detail contribute to Beit Shammai’s ruling that the woman must immerse ninety-five times? After all, **eight and a half** weeks **are sufficient.** Combined with the first three weeks after the woman’s arrival, this period amounts to eighty days, which is the number of days on which the woman must immerse according to Beit Shammai, as each day might be the last of her period of purity.


###### Niddah 30a:6
[Niddah 30a:6](https://torahapp.org/share/book/Niddah/r/30a:6)

אַיְּידֵי דִּתְנָא פַּלְגָא דְּשָׁבוּעַ, מַסֵּיק לֵיהּ, וְאַיְּידֵי דִּתְנָא ״שָׁבוּעַ טָמֵא״, תְּנָא נָמֵי ״שָׁבוּעַ טָהוֹר״.

**William Davidson Edition - English:**
The Gemara answers: Although eight and a half weeks are sufficient, **since** the *baraita* must **teach half a week, it completes** that week, for a total of nine weeks. **And since** the *baraita* **teaches** with regard to the ninth **week** that the woman is **impure, it also taught** with regard to the tenth **week** that the woman is **pure,** in accordance with the pattern of a week of purity following every week of impurity.


###### Niddah 30a:7
[Niddah 30a:7](https://torahapp.org/share/book/Niddah/r/30a:7)

וְהָאִיכָּא טְבִילַת זָבָה!

**William Davidson Edition - English:**
With regard to the opinion of Beit Hillel that the woman immerses only thirty-five times, the Gemara asks: **But isn’t there the immersion** that the woman is obligated to perform **due to** the possibility that she is **a *zava*?** It is possible that by the fourth week, the woman’s period of purity after childbirth has already ended, and the bleeding she experiences that week is menstrual blood, in which case the next week that she sees blood renders her a *zava*. If so, she must immerse at the end of that week, after counting seven clean days. The same applies to all the other weeks on which she experiences bleeding, apart from the fourth. Consequently, there are additional immersions not counted by Beit Hillel.


###### Niddah 30a:8
[Niddah 30a:8](https://torahapp.org/share/book/Niddah/r/30a:8)

דְּלִפְנֵי תַּשְׁמִישׁ קָחָשֵׁיב, דִּלְאַחַר תַּשְׁמִישׁ לָא קָחָשֵׁיב.

**William Davidson Edition - English:**
The Gemara answers: Beit Hillel **count** only the times **that** the woman is obligated to immerse **before** she is permitted to engage in **intercourse** with her husband, which amount to thirty-five. They **do not count** the times **that** she must immerse **after** she is permitted to engage in **intercourse** with her husband.


###### Niddah 30a:9
[Niddah 30a:9](https://torahapp.org/share/book/Niddah/r/30a:9)

וּלְבֵית שַׁמַּאי, דְּחָשֵׁיב דִּלְאַחַר תַּשְׁמִישׁ, נִיחְשׁוֹב נָמֵי טְבִילַת זָבָה! בְּלֵידָה קָמַיְירֵי, בְּזִיבָה לָא קָמַיְירֵי.

**William Davidson Edition - English:**
The Gemara asks: **But according to Beit Shammai, who count** the times **that** the woman is obligated to immerse **after** she is permitted to engage in **intercourse** in their total of ninety-five immersions, **let them also count** those **immersions** in which the woman is obligated **due to** the possibility that she is **a *zava*.** The Gemara answers: Beit Shammai **deal with** immersions that are due to the woman’s **childbirth;** they do **not deal with** immersions that are due to the possibility of ***ziva*.**


###### Niddah 30a:10
[Niddah 30a:10](https://torahapp.org/share/book/Niddah/r/30a:10)

וְהָאִיכָּא יוֹלֶדֶת בְּזוֹב? יוֹלֶדֶת בְּזוֹב קָחָשֵׁיב, זִיבָה גְּרֵידְתָּא לָא קָחָשֵׁיב.

**William Davidson Edition - English:**
The Gemara questions this response: **But there are** immersions counted by Beit Shammai that are due to the possibility that she is **a woman who gave birth as a *zava*.** These immersions serve to purify the woman from her status as a *zava*, not as a woman after childbirth. The Gemara answers: Beit Shammai **count** immersions that are due to the possibility that she is **a woman who gave birth as a *zava*.** In such a scenario, immersion is delayed due to the childbirth, and is performed when the woman’s impurity period of *ziva* following childbirth is over. Therefore, these immersions are considered as connected to the childbirth. But Beit Shammai **do not count** immersions that are due to ***ziva* alone.**


###### Niddah 30a:11
[Niddah 30a:11](https://torahapp.org/share/book/Niddah/r/30a:11)

(שבועתא) [שָׁבוּעַ] קַמָּא דְּאָתְיָא לְקַמַּן, לַיטְבְּלַהּ בְּיוֹמָא, דִּילְמָא כֹּל יוֹמָא וְיוֹמָא שְׁלִימוּ לַהּ סְפוּרִים דִּידַהּ!

**William Davidson Edition - English:**
§ With regard to the statement of the *baraita* that the woman immerses on every night of the first week in case her period of impurity after childbirth just ended, the Gemara asks: Besides immersing on every night of **the first week after she came before us, let** the woman **immerse during the daytime** of every day of that week as well, **as perhaps** she is a *zava*, and on **each and every day** it is possible that **her counting** of clean days **are completed,** and she must therefore immerse that morning. Accordingly, seven more immersions should be added to the count.


###### Niddah 30a:12
[Niddah 30a:12](https://torahapp.org/share/book/Niddah/r/30a:12)

הָא מַנִּי? רַבִּי עֲקִיבָא הִיא, דְּאָמַר: בָּעֵינַן סְפוּרִים בְּפָנֵינוּ.

**William Davidson Edition - English:**
The Gemara answers: In accordance with **whose** opinion **is this** statement? **It is** in accordance with the opinion of **Rabbi Akiva, who said** that **we require** that the seven clean days of a *zava* must be **counted in our presence,** i.e., they must actually be counted. Since she did not know she should count before she arrived, she did not begin counting prior to her arrival. Therefore, her seven clean days begin only once she arrives, and she cannot immerse from her status as a *zava* of uncertain status before the end of the first week.


###### Niddah 30a:13
[Niddah 30a:13](https://torahapp.org/share/book/Niddah/r/30a:13)

סוֹף שָׁבוּעַ קַמָּא לַיטְבְּלַהּ! חַד בְּשָׁבוּעַ לָא קָמַיְירֵי.

**William Davidson Edition - English:**
The Gemara raises a further difficulty: Even so, **let her immerse** at **the end of the first week,** on the morning of the seventh day, after counting seven clean days following her return. This adds one more immersion to the count. The Gemara answers: The *baraita* **is not dealing with** immersions that the woman is obligated to perform **once a week.**


###### Niddah 30a:14
[Niddah 30a:14](https://torahapp.org/share/book/Niddah/r/30a:14)

יוֹמָא קַמָּא דְּאָתְיָא לְקַמַּן לַיטְבְּלַהּ, דִּילְמָא שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם הִיא! בְּזָבָה גְּדוֹלָה קָמַיְירֵי, בְּזָבָה קְטַנָּה — לָא קָמַיְירֵי.

**William Davidson Edition - English:**
The Gemara further inquires: **Let** the woman **immerse** on **the first day that she came before us, as perhaps she is** a lesser *zava*, i.e., **a woman who** experienced a discharge of uterine blood after her menstrual period for one or two consecutive days, and who therefore **observes** a clean **day for a day** she experiences a discharge. The Gemara answers: The *baraita* **is dealing with a greater *zava*** alone, i.e., one who experienced a discharge for three consecutive days and must therefore count seven clean days before immersing; **it is not dealing with a lesser *zava*.**


###### Niddah 30a:15
[Niddah 30a:15](https://torahapp.org/share/book/Niddah/r/30a:15)

שְׁמַע מִינַּהּ תְּלָת, שְׁמַע מִינַּהּ: רַבִּי עֲקִיבָא הִיא, דְּאָמַר: בָּעֵינַן סְפוּרִים בְּפָנֵינוּ.

**William Davidson Edition - English:**
§ The Gemara summarizes its analysis of the *baraita*: **Conclude from it three** conclusions. **Conclude from it** that the *baraita* **is** in accordance with the opinion of **Rabbi Akiva, who said** that **we require** that the seven clean days of a *zava* must be **counted in our presence.**


###### Niddah 30a:16
[Niddah 30a:16](https://torahapp.org/share/book/Niddah/r/30a:16)

וּשְׁמַע מִינַּהּ: רַבִּי שִׁמְעוֹן הִיא, דְּאָמַר: אֲבָל אָמְרוּ חֲכָמִים אָסוּר לַעֲשׂוֹת כֵּן, שֶׁמָּא תָּבֹא לִידֵי סָפֵק.

**William Davidson Edition - English:**
**And conclude from it** that the *baraita* **is** in accordance with the opinion of **Rabbi Shimon, who says** that it is permitted in principle for a *zava* to engage in intercourse with her husband on her seventh clean day after immersing in a ritual bath, **but** that **the Sages said** that **it is prohibited** for her **to do so, lest she come to** a case of **uncertainty,** i.e., in case she experiences a discharge of blood after engaging in intercourse, which retroactively nullifies her entire seven clean days and renders her impure.


###### Niddah 30a:17
[Niddah 30a:17](https://torahapp.org/share/book/Niddah/r/30a:17)

וּשְׁמַע מִינַּהּ: טְבִילָה בִּזְמַנָּהּ מִצְוָה, וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: דַּיָּהּ לִטְבִילָה בָּאַחֲרוֹנָה, וְלָא אָמְרִינַן טְבִילָה בִּזְמַנָּהּ מִצְוָה.

**William Davidson Edition - English:**
**And** finally, **conclude from it** that **immersion at its proper time is a mitzva,** which is why the woman immerses every day despite the fact it remains prohibited for her to engage in intercourse. **But Rabbi Yosei, son of Rabbi Yehuda, says: It is sufficient for the immersion to be at the end, and we do not say** that **immersion at its proper time is a mitzva** in its own right. Consequently, the woman is obligated to perform only one immersion.


###### Niddah 30a:18
[Niddah 30a:18](https://torahapp.org/share/book/Niddah/r/30a:18)

**מַתְנִי'** הַמַּפֶּלֶת לְיוֹם אַרְבָּעִים — אֵינָהּ חוֹשֶׁשֶׁת לְוָלָד, לְיוֹם אַרְבָּעִים וְאֶחָד — תֵּשֵׁב לְזָכָר וְלִנְקֵבָה וּלְנִדָּה.

**William Davidson Edition - English:**
**MISHNA:** A woman **who discharges on the fortieth day** since she immersed herself and engaged in intercourse with her husband need **not be concerned that** it might have been **an offspring** and she became impure with its miscarriage, as the formation of the offspring in the womb occurs only forty days after conception. But in the case of a woman who discharges **on the forty-first day** after immersion, there is concern that perhaps it was an offspring. Since its sex is unknown, **she shall observe** the period of impurity **for** a woman who gave birth to **a male and for** a woman who gave birth to **a female; and for** any blood that she sees, she observes the *halakhot* of **a menstruating woman.**


###### Niddah 30a:19
[Niddah 30a:19](https://torahapp.org/share/book/Niddah/r/30a:19)

רַבִּי יִשְׁמָעֵאל אוֹמֵר: יוֹם אַרְבָּעִים וְאֶחָד תֵּשֵׁב לְזָכָר וּלְנִדָּה, יוֹם שְׁמוֹנִים וְאֶחָד תֵּשֵׁב לְזָכָר וְלִנְקֵבָה וּלְנִדָּה, שֶׁהַזָּכָר נִגְמָר לְאַרְבָּעִים וְאֶחָד, וְהַנְּקֵבָה לִשְׁמוֹנִים וְאֶחָד. וַחֲכָמִים אוֹמְרִים: אֶחָד בְּרִיַּית הַזָּכָר וְאֶחָד בְּרִיַּית הַנְּקֵבָה — זֶה וָזֶה אַרְבָּעִים וְאֶחָד.

**William Davidson Edition - English:**
**Rabbi Yishmael says:** A woman who discharges on the **forty-first day** after immersion **observes** the seven days of impurity **for** a woman who gave birth to **a male; and for** any blood that she sees after seven days, she observes the *halakhot* of **a menstruating woman.** But a woman who discharges on the **eighty-first day** after immersion **observes** the strictures of a woman who gave birth both **to a male and to a female, and** also the strictures **of a menstruating woman, as** the formation of **the male** offspring **concludes on** the **forty-first** day **and** the formation of **the female** offspring concludes **on** the **eighty-first** day. **And the Rabbis say:** With regard to **both the formation of the male and the formation of the female, this and that** conclude on the **forty-first** day.


###### Niddah 30a:20
[Niddah 30a:20](https://torahapp.org/share/book/Niddah/r/30a:20)

**גְּמָ'** לָמָּה הוּזְכַּר זָכָר?

**William Davidson Edition - English:**
**GEMARA:** The Gemara discusses the statement of the mishna that a woman who discharges on the forty-first day after immersion observes the strictures of a woman who gave birth to both a male and a female, and the strictures of a menstruating woman. **Why** are the strictures of a woman who gave birth to **a male mentioned** in this statement? What additional strictures must the woman observe due to the possibility that she gave birth to a male, over and above those she observes for the birth of a female?


###### Niddah 30a:21
[Niddah 30a:21](https://torahapp.org/share/book/Niddah/r/30a:21)

אִי לִימֵי טוּמְאָה — הָא קָתָנֵי נְקֵבָה, וְאִי לִימֵי טׇהֳרָה

**William Davidson Edition - English:**
**If** these strictures are mentioned due **to the days of impurity** that a woman who gave birth to a male must observe, **doesn’t** the mishna in any case **teach** that the woman observes the strictures of a woman who gave birth to **a female?** The seven days of impurity that are observed by a woman who gave birth to a male are included in the fourteen days of impurity that she observes for a female. **And if** these strictures are mentioned due **to the days of purity** that are observed by a woman who gave birth to a male, which are fewer than the days of purity that are observed for the birth of a female,