## Niddah Daf 47a

###### Niddah 47a:1
[Niddah 47a:1](https://torahapp.org/share/book/Niddah/r/47a:1)

חַיֶּיבֶת בְּחַלָּה וְאֵינָהּ נִפְסֶלֶת בִּטְבוּל יוֹם, דִּבְרֵי רַבִּי מֵאִיר וְרַבִּי יְהוּדָה; רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן פּוֹטְרִין מִן הַחַלָּה.

**William Davidson Edition - English:**
it is **subject to the obligation** of separating ***ḥalla*,** the portion of the dough designated for the priest. **And** although *teruma* fell into it, that produce does not have the status of *teruma*, as the *teruma* was nullified by a majority of non-sacred produce. Consequently, **it is not rendered unfit** for consumption, i.e., rendered ritually impure, **by one** who was ritually impure **who immersed that day** and is waiting for nightfall for his purification process to be completed. This is **the statement of Rabbi Meir and Rabbi Yehuda. Rabbi Yosei and Rabbi Shimon deem** the dough **exempt from the** obligation of separating ***ḥalla*,** as this obligation does not apply to *teruma*, and the entire dough is exempt due to the mixture of *teruma* it contains.


###### Niddah 47a:2
[Niddah 47a:2](https://torahapp.org/share/book/Niddah/r/47a:2)

סַבְרוּהָ, מַאן דְּאָמַר תְּרוּמָה דְּאוֹרָיְיתָא — חַלָּה דְּאוֹרָיְיתָא, מַאן דְּאָמַר תְּרוּמָה דְּרַבָּנַן — חַלָּה דְּרַבָּנַן. אִי אָמְרַתְּ בִּשְׁלָמָא קָסָבַר רַבִּי יוֹסֵי חַלָּה בַּזְּמַן הַזֶּה דְּרַבָּנַן, אָתֵי דִּמּוּעַ דְּרַבָּנַן וּמַפְקַע חַלָּה דְּרַבָּנַן.

**William Davidson Edition - English:**
The Sages **assumed** that **the one who said** that ***teruma*** in the present applies **by Torah law** maintains that ***ḥalla*** likewise applies in the present **by Torah law,** whereas **the one who said** that ***teruma*** in the present applies **by rabbinic law** holds that ***ḥalla*** also applies **by rabbinic law.** If so, **granted, if you say** that **Rabbi Yosei holds** that ***ḥalla* in the present** applies **by rabbinic law,** one can understand that **a mixture** which has the status of *teruma* **by rabbinic law comes and abrogates** the obligation of separating ***ḥalla*,** which also applies **by rabbinic law.**


###### Niddah 47a:3
[Niddah 47a:3](https://torahapp.org/share/book/Niddah/r/47a:3)

אֶלָּא אִי אָמְרַתְּ חַלָּה דְּאוֹרָיְיתָא, אָתֵי דִּמּוּעַ דְּרַבָּנַן וּמַפְקַע חַלָּה דְּאוֹרָיְיתָא?

**William Davidson Edition - English:**
**But if you say** that ***ḥalla*** in the present applies **by Torah law,** can **a mixture** that has the status of *teruma* **by rabbinic law come and abrogate** the mitzva of ***ḥalla*** which is **by Torah law?** Evidently, according to Rabbi Yosei the obligation of separating *ḥalla* in the present is by rabbinic law, and therefore *teruma* likewise applies by rabbinic law. If so, Rabbi Yosei does not agree with the opinion he cites in *Seder Olam*, according to which *teruma* applies in the present by Torah law.


###### Niddah 47a:4
[Niddah 47a:4](https://torahapp.org/share/book/Niddah/r/47a:4)

וְדִלְמָא קָסָבַר רַבִּי יוֹסֵי: תְּרוּמָה בַּזְּמַן הַזֶּה דְּאוֹרָיְיתָא, וְחַלָּה דְּרַבָּנַן?

**William Davidson Edition - English:**
The Gemara rejects this proof: **But perhaps Rabbi Yosei maintains** that ***teruma* in the present** applies **by Torah law and** yet ***ḥalla*** applies **by rabbinic law,** and therefore the mixture discussed in the above *baraita*, which has the status of *teruma* by Torah law, abrogates the obligation of *ḥalla*, which is by rabbinic law.


###### Niddah 47a:5
[Niddah 47a:5](https://torahapp.org/share/book/Niddah/r/47a:5)

וְכִדְאַהְדַּר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ, דְּאָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: אַשְׁכַּחְתִּינְהוּ לְרַבָּנַן דְּבֵי רַב דְּיָתְבִי וְקָאָמְרִי: אֲפִילּוּ לְמַאן דְּאָמַר תְּרוּמָה בַּזְּמַן הַזֶּה דְּרַבָּנַן, חַלָּה דְּאוֹרָיְיתָא.

**William Davidson Edition - English:**
The Gemara adds: **And** this answer is **as Rav Huna, son of Rav Yehoshua, responded** to the statement of the other Sages. **As Rav Huna, son of Rav Yehoshua, said: I** once **found the Sages of the study hall of Rav sitting and saying: Even according to the one who said** that ***teruma* in the present** applies **by rabbinic law,** the obligation to separate ***ḥalla*** is **by Torah law.**


###### Niddah 47a:6
[Niddah 47a:6](https://torahapp.org/share/book/Niddah/r/47a:6)

שֶׁהֲרֵי שֶׁבַע שֶׁכִּבְּשׁוּ, וְשֶׁבַע שֶׁחִלְּקוּ — נִתְחַיְּיבוּ בְּחַלָּה, וְלֹא נִתְחַיְּיבוּ בְּמַעֲשֵׂר.

**William Davidson Edition - English:**
The reason is **that** during the **seven** years **that** the Jewish people **conquered** Eretz Yisrael led by Joshua **and** during the **seven** years **that they divided** the land, **they were obligated to** separate ***ḥalla* but they were not obligated to** separate *teruma* and **tithe.** In the present as well, although there is no obligation to set aside *teruma* in Eretz Yisrael by Torah law, the obligation to separate *ḥalla* applies by Torah law.


###### Niddah 47a:7
[Niddah 47a:7](https://torahapp.org/share/book/Niddah/r/47a:7)

וְאָמֵינָא לְהוּ אֲנָא: אֲפִילּוּ לְמַאן דְּאָמַר תְּרוּמָה בַּזְּמַן הַזֶּה דְּאוֹרָיְיתָא, חַלָּה דְּרַבָּנַן, דְּתַנְיָא: אִי ״בְּבוֹאֲכֶם״ יָכוֹל מִשֶּׁנִּכְנְסוּ לָהּ שְׁנַיִם וּשְׁלֹשָׁה מְרַגְּלִים? תַּלְמוּד לוֹמַר ״בְּבוֹאֲכֶם״ — בְּבִיאַת כּוּלְּכֶם אָמַרְתִּי, וְלֹא בְּבִיאַת מִקְצַתְכֶם.

**William Davidson Edition - English:**
Rav Huna, son of Rav Yehoshua, continued: **And I said to them:** On the contrary, **even according to the one who said** that ***teruma* in the present** applies **by Torah law,** the obligation to separate ***ḥalla*** applies **by rabbinic law, as it is taught** in a *baraita*: The verse states with regard to *ḥalla*: “When you come into the land where I bring you…from the first of your dough you shall set apart a cake for a gift” (Numbers 15:18–20). **If** the obligation applies **“when you come”** into the land, one **might** have thought that it took effect **from** the moment **that two or three spies entered** the land. Therefore **the verse states: “When you come,”** from which it is derived that the Torah is saying: **I said** that the obligation applies **when all of you come, and not when some of you come.**


###### Niddah 47a:8
[Niddah 47a:8](https://torahapp.org/share/book/Niddah/r/47a:8)

וְכִי אַסְּקִינְהוּ עֶזְרָא — לָא כּוּלְּהוּ סְלוּק.

**William Davidson Edition - English:**
According to this *baraita*, the separation of *ḥalla* is an obligation by Torah law only when the entire Jewish people come to Eretz Yisrael. **And when Ezra brought** the Jewish people to Eretz Yisrael at the beginning of the Second Temple period, **not all of them ascended.** Since the majority of the Jewish people stayed behind, separating *ḥalla* was not restored to the status of an obligation by Torah law.


###### Niddah 47a:9
[Niddah 47a:9](https://torahapp.org/share/book/Niddah/r/47a:9)

**מַתְנִי'** מָשָׁל מָשְׁלוּ חֲכָמִים בָּאִשָּׁה — ״פַּגָּה״, ״בּוֹחַל״, וָ״צֶמֶל״. ״פַּגָּה״ — עוֹדָהּ תִּינוֹקֶת, ״בּוֹחַל״ — אֵלּוּ יְמֵי נְעוּרֶיהָ.

**William Davidson Edition - English:**
**MISHNA:** **The Sages stated a parable** based on the development of the fruit of a fig tree with regard to the three stages of development **in a woman:** Minority, young womanhood, and grown womanhood. **An unripe fig, a ripening fig, and a ripe fig. An unripe fig** represents the stage when **she is still a child** and has not yet developed the signs of puberty; **a ripening fig** represents **the days of her young womanhood,** when she reaches twelve years and one day and has developed two pubic hairs.


###### Niddah 47a:10
[Niddah 47a:10](https://torahapp.org/share/book/Niddah/r/47a:10)

בְּזוֹ וּבָזוֹ אָמְרוּ: אָבִיהָ זַכַּאי בִּמְצִיאָתָהּ, וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ. צֶמֶל — כֵּיוָן שֶׁבָּגְרָה, שׁוּב אֵין לְאָבִיהָ רְשׁוּת בָּהּ.

**William Davidson Edition - English:**
With regard to the periods both **during this** stage, minority, **and during that** stage, young womanhood, the Sages **said** that **her father is entitled to** any lost object that **she finds** that cannot be returned to its owner, **and to her earnings, and to nullification of her vows. A ripe fig** represents the stage of grown womanhood: **Once she has reached her majority, her father no longer has authority over her.** He can no longer nullify her vows, and he does not have a claim to lost objects found by her and her earnings belong to her.


###### Niddah 47a:11
[Niddah 47a:11](https://torahapp.org/share/book/Niddah/r/47a:11)

אֵיזֶהוּ סִימָנִין? רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: מִשֶּׁיַּעֲלֶה הַקֶּמֶט תַּחַת הַדַּד. רַבִּי עֲקִיבָא אוֹמֵר: מִשֶּׁיַּטּוּ הַדַּדִּים. בֶּן עַזַּאי אוֹמֵר: מִשֶּׁתַּשְׁחִיר הַפִּיטּוֹמֶת. רַבִּי יוֹסֵי אוֹמֵר: כְּדֵי שֶׁיְּהֵא נוֹתֵן יָדוֹ עַל הָעוֹקֶץ, וְהוּא שׁוֹקֵעַ וְשׁוֹהֶא לַחֲזוֹר.

**William Davidson Edition - English:**
**What are the signs** that indicate grown womanhood? **Rabbi Yosei HaGelili says:** Grown womanhood begins **from when** her breast **grows** sufficiently so that **a fold** appears **below the breast. Rabbi Akiva says:** It begins **from when the breasts sag** onto the chest. **Ben Azzai says:** It begins **from when the areola** at the tip of the breast **darkens. Rabbi Yosei says:** It begins when the breasts have developed to **a size where** a person **places his hand on the nipple and it depresses and slows to return.**


###### Niddah 47a:12
[Niddah 47a:12](https://torahapp.org/share/book/Niddah/r/47a:12)

**גְּמָ'** פַּגָּה — עוֹדָהּ תִּינוֹקֶת, כְּדִכְתִיב: ״הַתְּאֵנָה חָנְטָה פַגֶּיהָ״, בּוֹחַל — אֵלּוּ יְמֵי הַנְּעוּרִים, כְּדִתְנַן: הַתְּאֵנִים מִשֶּׁיִּבְחֲלוּ, וְאָמַר רַבָּה בַּר בַּר חַנָּה אָמַר רַב: מִשֶּׁיַּלְבִּין רָאשֵׁיהֶן.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that **an unripe fig [*paga*]** represents the stage when a woman **is still a child.** The Gemara explains that the meaning of the word *paga* is **as it is written: “The fig tree puts forth her green fruits [*fageha*]”** (Song of Songs 2:13). The mishna further teaches that **a ripening fig [*boḥal*]** represents **the days of her young womanhood.** The Gemara explains that the meaning of this word is **as we learned** in a mishna (*Ma’asrot* 1:2): The obligation of tithes applies to **the figs from when they begin to ripen [*misheyyibaḥalu*]; and Rabba bar bar Ḥana says** that **Rav says** that this means **from when the heads** of the figs **whiten.**


###### Niddah 47a:13
[Niddah 47a:13](https://torahapp.org/share/book/Niddah/r/47a:13)

וְאִיבָּעֵית אֵימָא מֵהָכָא, ״וַתִּקְצַר נַפְשִׁי בָּהֶם וְגַם נַפְשָׁם בָּחֲלָה בִי״. צֶמֶל, כְּמַאן דְּאָמַר ״יָצְתָה מְלֵאָה״.

**William Davidson Edition - English:**
The Gemara adds: **And if you wish, say** instead that the source is **from here: “For My soul became impatient of them, and their soul also grew in disgust [*baḥala*] toward Me”** (Zechariah 11:8). The verse indicates that this word denotes growth. As for the third term in the mishna, **a ripe fig [*tzemel*],** it is **as one would say:** A fruit **has come forth complete [*yatzeta mele’a*].**


###### Niddah 47a:14
[Niddah 47a:14](https://torahapp.org/share/book/Niddah/r/47a:14)

וְאֵיזֶהוּ סִימָנִים? רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: מִשֶּׁיַּעֲלֶה הַקֶּמֶט. אָמַר שְׁמוּאֵל: לֹא מִשֶּׁיַּעֲלֶה הַקֶּמֶט מַמָּשׁ, אֶלָּא כְּדֵי שֶׁתַּחְזִיר יָדֶיהָ לַאֲחוֹרֶיהָ, וְנִרְאֵית כְּמִי שֶׁיַּעֲלֶה הַקֶּמֶט תַּחַת הַדַּד.

**William Davidson Edition - English:**
§ The mishna teaches: **And what are the signs** that indicate grown womanhood? **Rabbi Yosei HaGelili says:** Grown womanhood begins **from when** her breast **grows** sufficiently so that **a fold** appears below the breast. **Shmuel says:** This does **not literally** mean **from when** her breast **grows** sufficiently so that a permanent **fold** appears below the breast. **Rather,** it means that the breast has grown enough **so that** if she were to **stretch her hand behind her** back, **it would appear as though** her breast has **grown** sufficiently that there is **a fold below the breast.**


###### Niddah 47a:15
[Niddah 47a:15](https://torahapp.org/share/book/Niddah/r/47a:15)

שְׁמוּאֵל בְּדַק בְּאַמְתֵיהּ, וִיהַב לַהּ אַרְבְּעָה זוּזֵי דְּמֵי בוֹשְׁתָּהּ. שְׁמוּאֵל לְטַעְמֵיהּ, דְּאָמַר שְׁמוּאֵל: ״לְעוֹלָם בָּהֶם תַּעֲבוֹדוּ״ — לַעֲבוֹדָה נְתַתִּים, וְלֹא לְבוּשָׁה.

**William Davidson Edition - English:**
The Gemara relates that **Shmuel examined** these stages **in his** Canaanite **maidservant, and** subsequently **gave her four dinars** as **payment for her humiliation.** The Gemara notes that in this regard **Shmuel** conforms **to his** line of **reasoning, as Shmuel said** that the verse: **“You may enslave them forever”** (Leviticus 25:46) teaches: **I gave them** to you **for** the **service** of slaves, **but not for humiliation.** Consequently, if a master humiliated his Canaanite slave, he must pay him damages.


###### Niddah 47a:16
[Niddah 47a:16](https://torahapp.org/share/book/Niddah/r/47a:16)

שְׁמוּאֵל מְיַיחֵד לְהוּ, רַב נַחְמָן מַחְלֵיף לְהוּ, רַב שֵׁשֶׁת מָסַר לְהוּ (לערבי) [לְעַרְבָיֵי] וְאָמַר לְהוּ: אִזְדְּהַרוּ מִיִּשְׂרָאֵל.

**William Davidson Edition - English:**
The Gemara further relates, with regard to the attitude toward maidservants, that **Shmuel** would **designate** a particular slave **for** each of his maidservants for intercourse, and he would not allow his slaves to engage in intercourse with whichever maidservant they chose. By contrast, **Rav Naḥman** would **exchange** his maidservants between his slaves, while **Rav Sheshet handed** his maidservants **to an Arab, and said to them:** You may engage in intercourse with whomever you choose, but **take care** not to engage in intercourse **with a Jew.**


###### Niddah 47a:17
[Niddah 47a:17](https://torahapp.org/share/book/Niddah/r/47a:17)

רַבִּי יוֹסֵי אוֹמֵר כּוּ׳. מַאי ״עוֹקֶץ״? אָמַר שְׁמוּאֵל: עוּקְצוֹ שֶׁל דַּד.

**William Davidson Edition - English:**
§ The mishna teaches that **Rabbi Yosei says:** Grown womanhood begins when the breasts have developed to a size where if a person places his hand on the nipple [*oketz*] it depresses and slows to return. The Gemara asks: **What** is the meaning of ***oketz*? Shmuel said:** It means **the protrusion [*oketz*] of the breast,** i.e., the nipple.


###### Niddah 47a:18
[Niddah 47a:18](https://torahapp.org/share/book/Niddah/r/47a:18)

תָּנוּ רַבָּנַן: אֵלּוּ הֵן סִימָנֵי בַגְרוּת? רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר: מִשֶּׁיִּתְקַשְׁקְשׁוּ הַדַּדִּין. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: מִשֶּׁיַּכְסִיף רֹאשׁ הַחוֹטֶם. מִשֶּׁיַּכְסִיף? אַזְקִונַהּ לַהּ! אֶלָּא אָמַר רַב אָשֵׁי: מִשֶּׁיַּפְצִיל רֹאשׁ הַחוֹטֶם. רַבִּי יוֹסֵי אוֹמֵר: מִשֶּׁתַּקִּיף הָעֲטָרָה. רַבִּי שִׁמְעוֹן אוֹמֵר: מִשֶּׁנִּתְמַעֵךְ

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **What are the signs of maturity? Rabbi Elazar, son of Rabbi Tzadok, says: From when the breasts knock against each other,** due to their size. **Rabbi Yoḥanan ben Beroka says: From when the head** of the protrusion in the center **of the nipple darkens.** The Gemara asks with regard to this suggestion: **From when it darkens? One** thereby **renders her old,** i.e., if one accepts this sign, the beginning of maturity is delayed significantly. **Rather, Rav Ashi said: From when the head of the protrusion splits. Rabbi Yosei says: From when the nipple** grows to such an extent that it **is surrounded by a circle. Rabbi Shimon says: From when** there is **a softening**