## Niddah Daf 34a

###### Niddah 34a:1
[Niddah 34a:1](https://torahapp.org/share/book/Niddah/r/34a:1)

רֶגֶל הֲוָה, וְטוּמְאַת עַם הָאָרֶץ בָּרֶגֶל כְּטׇהֳרָה שַׁוְּיוּהָ רַבָּנַן, דִּכְתִיב: ״וַיֵּאָסֵף כׇּל אִישׁ יִשְׂרָאֵל אֶל הָעִיר כְּאִישׁ אֶחָד חֲבֵרִים״, הַכָּתוּב עֲשָׂאָן כּוּלָּן חֲבֵרִים.

**William Davidson Edition - English:**
This incident occurred during **a pilgrimage Festival,** either Passover, *Sukkot*, or *Shavuot*, **and the Sages rendered the ritual impurity of an *am ha’aretz* during a pilgrimage Festival as purity. As it is written: “And all the men of Israel gathered to the city, like one man, united [*ḥaverim*]”** (Judges 20:11). Whenever all the Jewish people gather in a single place, such as on a pilgrimage Festival, **the verse renders all of them *ḥaverim*,** even one who is an *am ha’aretz*. There was therefore no concern for impurity due to the saliva of an *am ha’aretz*. Yet, the High Priest was concerned that this Sadducee was one who engages in intercourse with a menstruating woman.


###### Niddah 34a:2
[Niddah 34a:2](https://torahapp.org/share/book/Niddah/r/34a:2)

**מַתְנִי'** דַּם נׇכְרִית וְדַם טׇהֳרָה שֶׁל מְצוֹרַעַת, בֵּית שַׁמַּאי מְטַהֲרִים, וּבֵית הִלֵּל אוֹמְרִים: כְּרוּקָּהּ וּכְמֵימֵי רַגְלֶיהָ.

**William Davidson Edition - English:**
**MISHNA:** With regard to the **blood of** a menstruating **gentile woman** or a gentile *zava*, **and** the **blood** discharged **by** a female Jewish **leper** during the days **of purity** of a woman who gives birth, **Beit Shammai deem** them **ritually pure, and Beit Hillel say:** The halakhic status of the blood of the gentile woman is **like** that of **her saliva and her urine,** which impart impurity only while moist. Likewise, the blood discharged by a Jewish leper during the days of purity imparts impurity only when moist.


###### Niddah 34a:3
[Niddah 34a:3](https://torahapp.org/share/book/Niddah/r/34a:3)

דַּם הַיּוֹלֶדֶת שֶׁלֹּא טָבְלָה, בֵּית שַׁמַּאי אוֹמְרִים: כְּרוּקָּהּ וּכְמֵימֵי רַגְלֶיהָ, וּבֵית הִלֵּל אוֹמְרִים: מְטַמֵּא לַח וְיָבֵשׁ.

**William Davidson Edition - English:**
With regard to **the blood of a woman who gave birth** and reached the conclusion of her days of impurity, i.e., seven days after giving birth to a male or fourteen days after giving birth to a female, but **who did not** yet **immerse** in a ritual bath, **Beit Shammai say:** Although she has yet to immerse in a ritual bath, the blood does not retain the halakhic status of menstrual blood. Rather, the status of the blood is **like** that of **her saliva and her urine,** and it imparts impurity only while moist. **And Beit Hillel say:** Since she did not immerse in a ritual bath, her blood is considered like that of a menstruating woman, and it **imparts impurity** whether it is **moist or dry.**


###### Niddah 34a:4
[Niddah 34a:4](https://torahapp.org/share/book/Niddah/r/34a:4)

וּמוֹדִים בְּיוֹלֶדֶת בְּזוֹב שֶׁהִיא מְטַמְּאָה לַח וְיָבֵשׁ.

**William Davidson Edition - English:**
**And** Beit Shammai **concede** to Beit Hillel **in** the case of **a woman who gives birth as a *zava*,** where the woman must count seven clean days from the conclusion of her days of impurity, **that** any blood **she** sees during those seven days **imparts impurity** whether it is **moist or dry.**


###### Niddah 34a:5
[Niddah 34a:5](https://torahapp.org/share/book/Niddah/r/34a:5)

**גְּמָ'** וְלֵית לְהוּ לְבֵית שַׁמַּאי ״דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם אִישׁ אִישׁ כִּי יִהְיֶה זָב״ — בְּנֵי יִשְׂרָאֵל מְטַמְּאִין בְּזִיבָה, וְאֵין הַגּוֹיִם מְטַמְּאִין בְּזִיבָה, אֲבָל גָּזְרוּ עֲלֵיהֶן שֶׁיְּהוּ כְּזָבִין לְכׇל דִּבְרֵיהֶם?

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that according to Beit Shammai the blood of a gentile woman does not impart impurity. The Gemara objects: **And do Beit Shammai not accept** that which is taught with regard to the verse: **“Speak to the children of Israel and say to them, when any man has an issue [*zav*]** out of his flesh, his issue is impure” (Leviticus 15:2), from which it is inferred: By Torah law, **the children of Israel become impure through *ziva* and gentiles do not become impure through *ziva*, but** the Sages **decreed concerning them that they shall be like *zavin* in all their matters** of ritual purity.


###### Niddah 34a:6
[Niddah 34a:6](https://torahapp.org/share/book/Niddah/r/34a:6)

אָמְרִי לָךְ בֵּית שַׁמַּאי: (הָהוּא בִּזְכָרִים אִיתְּמַר, דְּאִי בִּנְקֵבוֹת) הֵיכִי לַעֲבֵיד? לִיטַמֵּא לַח וְיָבֵשׁ — עֲשִׂיתוֹ כְּשֶׁל תּוֹרָה, לִיטַּמֵּי לַח וְלָא לִיטַּמֵּי יָבֵשׁ — חִלַּקְתָּ בְּשֶׁל תּוֹרָה.

**William Davidson Edition - English:**
The Gemara responds: **Beit Shammai** could **say to you** that **this was stated** only **with regard to males,** not females. **As, if** it was stated even **with regard to females, how should one act** with regard to this impurity? **Should** their blood **impart impurity** whether it is **moist or dry?** If so, **you have rendered it like** blood that imparts impurity **by Torah** law, and people will mistakenly come to burn *teruma* that comes into contact with it. Perhaps one will suggest that it **should impart impurity** only while it is **moist and it should not impart impurity** when it is **dry.** But if so, **you** will have **differentiated** between moist and dry blood even **with regard to** blood **that** is impure by **Torah** law, i.e., one might mistakenly conclude that the blood of Jewish women imparts impurity only when it is moist, when in fact it imparts impurity whether it is moist or dry.


###### Niddah 34a:7
[Niddah 34a:7](https://torahapp.org/share/book/Niddah/r/34a:7)

אִי הָכִי, רוּקָּהּ וּמֵימֵי רַגְלֶיהָ נָמֵי! כֵּיוָן דְּעָבְדִינַן הֶיכֵּרָא בְּדָמָהּ, מִידָּע יְדִיעַ דְּרוּקָּהּ וּמֵימֵי רַגְלֶיהָ דְּרַבָּנַן.

**William Davidson Edition - English:**
The Gemara objects: **If so,** then with regard to **the saliva and urine of** a gentile *zava*, which impart impurity by rabbinic law only when moist, Beit Shammai should **also** rule that they do not impart impurity at all, in order to distinguish their saliva and urine from that of a Jewish *zava*, which by Torah law impart impurity only when moist (see 54b). The Gemara responds: **Since we implement a conspicuous marker with regard to the blood of** a gentile woman, i.e., it is clear that her status is different from that of a Jewish woman in that her blood does not impart impurity whatsoever, everyone **will know that** the impurity of **her saliva and her urine** is only **by rabbinic** law, and there is no concern that people might come to mistakenly burn *teruma* that comes into contact with the saliva and urine of a gentile *zava*.


###### Niddah 34a:8
[Niddah 34a:8](https://torahapp.org/share/book/Niddah/r/34a:8)

וְלַעֲבֵיד הֶיכֵּרָא בְּרוּקָּהּ וּמֵימֵי רַגְלֶיהָ, וּלְטַמּוֹיֵי לְדָמָהּ? רוּקָּהּ וּמֵימֵי רַגְלֶיהָ דִּשְׁכִיחִי — גְּזַרוּ בְּהוּ רַבָּנַן, דָּמָהּ דְּלָא שְׁכִיחַ — לָא גְּזַרוּ בֵּיהּ רַבָּנַן.

**William Davidson Edition - English:**
The Gemara persists: **And let them implement a conspicuous marker with regard to the saliva and urine of** a gentile woman, that they should not impart impurity whatsoever, **and let them deem her blood impure** even when dry. In this manner, everyone will know that the impurity of a gentile woman applies only by rabbinic law, and they will not come to treat that which is impure by Torah law in the same manner. The Gemara responds: With regard to **her saliva and her urine, which are** relatively **common, the Sages decreed** that **they** are impure, but with regard to **her blood, which is not** as **common, the Sages did not decree** that **it** is impure.


###### Niddah 34a:9
[Niddah 34a:9](https://torahapp.org/share/book/Niddah/r/34a:9)

אָמַר רָבָא: זוֹבוֹ טָמֵא, אֲפִילּוּ לְבֵית שַׁמַּאי; קִרְיוֹ טָהוֹר, אֲפִילּוּ לְבֵית הִלֵּל.

**William Davidson Edition - English:**
§ With regard to a gentile man, **Rava says: The *ziva* of** a gentile man is **ritually impure, even according to** the opinion of **Beit Shammai,** who maintain that the *ziva* of a gentile woman does not impart impurity whatsoever. By contrast, **the semen of** a gentile is **pure, even according to** the opinion of **Beit Hillel,** who hold that the blood of menstruating gentiles and the blood of their *ziva* imparts impurity when it is moist.


###### Niddah 34a:10
[Niddah 34a:10](https://torahapp.org/share/book/Niddah/r/34a:10)

זוֹבוֹ טָמֵא, אֲפִילּוּ לְבֵית שַׁמַּאי — דְּהָא אִיכָּא לְמֶעְבַּד הֶיכֵּרָא בְּקִרְיוֹ.

**William Davidson Edition - English:**
Rava elaborates: **The *ziva* of** a gentile man is **impure, even according to** the opinion of **Beit Shammai, as it is** possible **to implement a conspicuous marker with his semen,** i.e., since his semen does not impart impurity whatsoever, everyone will know that the impurity imparted by the *ziva* of a gentile applies by rabbinic law, and they will not come to burn *teruma* that comes in contact with the *ziva* of a gentile.


###### Niddah 34a:11
[Niddah 34a:11](https://torahapp.org/share/book/Niddah/r/34a:11)

קִרְיוֹ טָהוֹר, אֲפִילּוּ לְבֵית הִלֵּל — עֲבוּד בֵּיהּ רַבָּנַן הֶיכֵּרָא, כִּי הֵיכִי דְּלָא לִשְׂרוֹף עֲלֵיהּ תְּרוּמָה וְקָדָשִׁים.

**William Davidson Edition - English:**
And **the semen of** a gentile is **ritually pure, even according to** the opinion of **Beit Hillel.** This is because **the Sages** had to **implement a conspicuous marker with regard to it** to indicate that the *ziva* of a gentile imparts impurity only by rabbinic law **in order that they will not** come **to burn *teruma* and consecrated** items **that** come into contact with their *ziva*, as must be performed with *teruma* and consecrated items that contract impurity by Torah law.


###### Niddah 34a:12
[Niddah 34a:12](https://torahapp.org/share/book/Niddah/r/34a:12)

וְלַעֲבֵיד הֶיכֵּרָא בְּזוֹבוֹ, וּלְטַמּוֹיֵי לְקִרְיוֹ? זוֹבוֹ דְּלָא תְּלֵי בְּמַעֲשֶׂה — גְּזַרוּ בֵּיהּ רַבָּנַן, קִרְיוֹ דִּתְלֵי בְּמַעֲשֶׂה — לָא גְּזַרוּ בֵּיהּ רַבָּנַן.

**William Davidson Edition - English:**
The Gemara objects: **And let** the Sages **implement a conspicuous marker with regard to the *ziva* of** a gentile man, that it should not impart impurity whatsoever, **and let them deem his semen impure.** The Gemara explains: With regard to **his *ziva*, which is not dependent on an action** he performs but is emitted on its own, **the Sages decreed** that **it** is impure; with regard to **his semen, which is dependent on an action** he performs, **the Sages did not decree** that **it** is impure.


###### Niddah 34a:13
[Niddah 34a:13](https://torahapp.org/share/book/Niddah/r/34a:13)

לֵימָא מְסַיַּיע לֵיהּ: נׇכְרִית שֶׁפָּלְטָה שִׁכְבַת זֶרַע מִיִּשְׂרָאֵל — טְמֵאָה, וּבַת יִשְׂרָאֵל שֶׁפָּלְטָה שִׁכְבַת זֶרַע מִן הַנׇּכְרִי — טְהוֹרָה. מַאי לַָאו טְהוֹרָה גְּמוּרָה? לָא, טְהוֹרָה מִדְּאוֹרָיְיתָא, טְמֵאָה מִדְּרַבָּנַן.

**William Davidson Edition - English:**
The Gemara suggests: **Let us say** that the following mishna (*Mikvaot* 8:4) **supports** Rava’s opinion: In the case of **a gentile woman who discharged semen** that came **from a Jew** who engaged in intercourse with her, the semen is **impure,** as it came from a Jew. **And** in the case of **a Jewish woman who discharged semen** that came **from a gentile,** the semen is **pure. What, is it not** correct to say that the mishna means the semen of the gentile is **entirely pure,** in accordance with the opinion of Rava? The Gemara refutes this suggestion: **No,** perhaps the mishna means that the semen of a gentile is **pure by Torah law** but **impure by rabbinic law,** whereas according to Rava, the semen of a gentile is pure even by rabbinic law.


###### Niddah 34a:14
[Niddah 34a:14](https://torahapp.org/share/book/Niddah/r/34a:14)

תָּא שְׁמַע: נִמְצֵאתָ אוֹמֵר, שִׁכְבַת זֶרַע שֶׁל יִשְׂרָאֵל טְמֵאָה בְּכׇל מָקוֹם,

**William Davidson Edition - English:**
The Gemara cites another source that possibly supports Rava’s opinion: **Come** and **hear** a *baraita*: **You are found** to **say the semen of a Jew is impure wherever** it is found,