## Niddah Daf 60b

###### Niddah 60b:1
[Niddah 60b:1](https://torahapp.org/share/book/Niddah/r/60b:1)

כָּאן לְמַפְרֵעַ, כָּאן לְהַבָּא.

**William Davidson Edition - English:**
**Here,** in the latter clause of the *baraita*, when she may attribute the stain to a woman who had seen a blood stain, it is referring to rendering that woman impure **retroactively** with regard to the status of pure items that she had already touched before the stain was found on the garment she borrowed. This attribution of the blood stain to the woman who was already impure due to seeing a blood stain does not harm her impure status in any way, as items she had previously touched were already considered impure. **There,** in the beginning of the *baraita*, where the ruling is that the lender may not attribute the blood stain to a woman who was already impure, it is referring to her own status **with regard to the future.** With regard to the future, one may not attribute the stain to woman who had already seen a blood stain, as this attribution would ruin that woman’s counting of pure days.


###### Niddah 60b:2
[Niddah 60b:2](https://torahapp.org/share/book/Niddah/r/60b:2)

מִכׇּל מָקוֹם קַשְׁיָא! אָמַר רָבִינָא: לָא קַשְׁיָא, הָכִי קָאָמַר: הִשְׁאִילָה חֲלוּקָהּ לְנׇכְרִית — בַּעֲלַת כֶּתֶם הֲרֵי זוֹ תּוֹלָה בָּהּ.

**William Davidson Edition - English:**
The Gemara returns to the objection: The *baraita* has been resolved, but **in any case** everyone agrees that according to Rabban Shimon ben Gamliel she may attribute the stain to a woman who had previously seen a blood stain. This presents **a difficulty** to the answer of Rabbi Yehuda bar Livai, i.e., that according to Rabban Shimon ben Gamliel one may not attribute the blood stain in such a case. **Ravina said:** It is **not difficult,** as **this** is what the *baraita* **is saying** in its latter clause: If **she loaned her garment to a gentile woman,** then with regard to defining the lender as one **who had seen** a blood **stain,** the lender **may attribute** the stain **to** the gentile woman. If so, it cannot be inferred from the *baraita* that according to Rabban Shimon ben Gamliel one may attribute a blood stain to another woman who was already impure due to a blood stain.


###### Niddah 60b:3
[Niddah 60b:3](https://torahapp.org/share/book/Niddah/r/60b:3)

וְהָא ״אוֹ לְיוֹשֶׁבֶת עַל הַכֶּתֶם״ קָתָנֵי! הָכִי קָאָמַר: אוֹ לְיוֹשֶׁבֶת עַל דַּם טוֹהַר — בַּעֲלַת כֶּתֶם תּוֹלָה בָּהּ.

**William Davidson Edition - English:**
The Gemara raises an objection: **But** the *tanna* of the *baraita* **teaches: Or to** a woman who was **observing** days of impurity **due to** having seen a blood **stain,** i.e., it mentions another woman who was already impure due to having seen a blood stain. Ravina explains that **this** is what the *tanna* **is saying:** If she loaned the garment to a gentile woman **or to** a woman after childbirth **who is observing** the period **of** the **blood of purity,** then with regard to defining the lender as **a woman who saw** a blood **stain, she may attribute** the stain to the gentile or to the woman observing the days of ritually pure blood, and the lender remains pure.


###### Niddah 60b:4
[Niddah 60b:4](https://torahapp.org/share/book/Niddah/r/60b:4)

שָׁלֹשׁ שֶׁלָּבְשׁוּ כּוּ׳. שֶׁהָיָה רַבִּי נְחֶמְיָה כּוּ׳. אָמַר רַב מַתְנָה: מַאי טַעְמָא דְּרַבִּי נְחֶמְיָה? דִּכְתִיב ״וְנִקָּתָה לָאָרֶץ תֵּשֵׁב״ — כֵּיוָן שֶׁיָּשְׁבָה לָאָרֶץ — נִקָּתָה.

**William Davidson Edition - English:**
§ The mishna teaches: In a case of **three** women **who wore** one garment, etc. If they sat on a stone bench or on the bench of a bathhouse, Rabbi Neḥemya deems all three women ritually pure, **as Rabbi Neḥemya would** say: Any item that is not susceptible to ritual impurity is not susceptible to ritual impurity due to blood stains. The Gemara clarifies the opinion of Rabbi Neḥemya. **Rav Mattana says: What is the reason** for the opinion **of Rabbi Neḥemya? As it is written:** “And her gates shall lament and mourn; **and clean she shall sit upon the ground”** (Isaiah 3:26). This teaches that **once she sits on the ground,** which is not susceptible to ritual impurity, **she shall be clean,** i.e., pure.


###### Niddah 60b:5
[Niddah 60b:5](https://torahapp.org/share/book/Niddah/r/60b:5)

אָמַר רַב הוּנָא, אָמַר רַבִּי חֲנִינָא: מְטַהֵר הָיָה רַבִּי נְחֶמְיָה אֲפִילּוּ בַּאֲחוֹרֵי כְּלִי חֶרֶס. פְּשִׁיטָא!

**William Davidson Edition - English:**
**Rav Huna says** that **Rabbi Ḥanina says: Rabbi Neḥemya would deem her ritually pure even** if she sat **on the exterior** of an inverted **earthenware vessel.** Since an earthenware vessel becomes impure only if an impure item enters its airspace, its exterior is not susceptible to ritual impurity and therefore it does not render a woman who sees a blood stain on it ritually impure. The Gemara asks: Isn’t that **obvious?** Rabbi Neḥemya himself said that she does not become impure if a blood stain is found on an item that is not susceptible to ritual impurity. What does Rabbi Ḥanina add to that statement?


###### Niddah 60b:6
[Niddah 60b:6](https://torahapp.org/share/book/Niddah/r/60b:6)

מַהוּ דְּתֵימָא: לִיגְזוֹר גַּבּוֹ אַטּוּ תּוֹכוֹ, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: This observation is necessary, **lest you say: Let** the Sages **decree** that she becomes impure from a blood stain found on **the exterior** of an earthenware vessel, **due to** its similarity to a blood stain found on **the interior,** which would render her impure. Therefore, Rabbi Ḥanina **teaches us** that there is no such decree.


###### Niddah 60b:7
[Niddah 60b:7](https://torahapp.org/share/book/Niddah/r/60b:7)

אָמַר אַבָּיֵי: מְטַהֵר הָיָה רַבִּי נְחֶמְיָה בְּמַטְלָנִיּוֹת שֶׁאֵין בָּהֶן שָׁלֹשׁ עַל שָׁלֹשׁ, דְּלָא חַזְיָין לָא לַעֲנִיִּים וְלֹא לַעֲשִׁירִים.

**William Davidson Edition - English:**
**Abaye says: Rabbi Neḥemya would deem her ritually pure** if she saw blood stains **on small rags that do not have** an area of **three** fingerbreadths **by three** fingerbreadths, **as** these rags **are suitable** for use **neither for the poor nor for the wealthy.**


###### Niddah 60b:8
[Niddah 60b:8](https://torahapp.org/share/book/Niddah/r/60b:8)

דָּרַשׁ רַב חִיָּיא בַּר רַב מַתְנָה מִשְּׁמֵיהּ דְּרַב: הֲלָכָה כְּרַבִּי נְחֶמְיָה. אֲמַר לֵיהּ רַב נַחְמָן: אַבָּא תָּנֵי מַעֲשֶׂה בָּא לִפְנֵי חֲכָמִים וְטִמְּאוּם, וְאַתְּ אָמְרַתְּ הֲלָכָה כְּרַבִּי נְחֶמְיָה?

**William Davidson Edition - English:**
**Rav Ḥiyya bar Rav Mattana taught in the name of Rav:** The ***halakha*** is **in accordance with** the opinion of **Rabbi Neḥemya. Rav Naḥman said** to Rav Ḥiyya bar Rav Mattana: **Father teaches** the following *baraita*: **An incident** of this kind **came before the Sages,** involving two women who found a blood stain on an item that was not susceptible to ritual impurity, **and** the Sages **deemed** both women **ritually impure,** in accordance with the opinion of the Rabbis, who disagree with Rabbi Neḥemya. **And** yet **you say** that the ***halakha*** is **in accordance with** the opinion of **Rabbi Neḥemya?**


###### Niddah 60b:9
[Niddah 60b:9](https://torahapp.org/share/book/Niddah/r/60b:9)

מַאי הִיא? דְּתַנְיָא: שְׁתֵּי נָשִׁים שֶׁהָיוּ טוֹחֲנוֹת בְּרֵחַיִים שֶׁל יָד, וְנִמְצָא דָּם תַּחַת הַפְּנִימִית — שְׁתֵּיהֶן טְמֵאוֹת, תַּחַת הַחִיצוֹנָה — הַחִיצוֹנָה טְמֵאָה וְהַפְּנִימִית טְהוֹרָה, בֵּינָתַיִם — שְׁתֵּיהֶן טְמֵאוֹת.

**William Davidson Edition - English:**
The Gemara inquires: **What is** that incident in question? **As it is taught** in a *baraita*: With regard to **two women who were grinding with a hand mill** and were standing next to each other, **and blood was found beneath the** woman on the **inside,** i.e., the woman standing closest to the mill, **they are both ritually impure.** The reason is that the woman standing further away pushes in to get closer to the mill, and therefore the blood stain could be from either of them. But if blood was found **beneath** the woman on **the outside,** i.e., the woman standing further from the mill, the woman on **the outside is impure and** the woman on **the inside is pure.** If the blood was found **between them, they are both impure.**


###### Niddah 60b:10
[Niddah 60b:10](https://torahapp.org/share/book/Niddah/r/60b:10)

הָיָה מַעֲשֶׂה וְנִמְצָא דָּם עַל שְׂפָתָהּ שֶׁל אַמְבָּטִי, וְעַל עָלֶה שֶׁל זַיִת בְּשָׁעָה שֶׁמַּסִּיקוֹת אֶת הַתַּנּוּר, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְטִמְּאוּם.

**William Davidson Edition - English:**
The *baraita* continues: **There was an incident and blood was found on the edge of a bathtub, and** in another case a blood stain was found **on an olive leaf at the time that** the women **were kindling the oven. And the incident came before the Sages and** they **deemed** both women **ritually impure.** Since an olive leaf is not susceptible to ritual impurity, this *baraita* is not in accordance with the opinion of Rabbi Neḥemya.


###### Niddah 60b:11
[Niddah 60b:11](https://torahapp.org/share/book/Niddah/r/60b:11)

תַּנָּאֵי הִיא, דְּתַנְיָא: רַבִּי יַעֲקֹב מְטַמֵּא, וְרַבִּי נְחֶמְיָה מְטַהֵר, וְהוֹרוּ חֲכָמִים כְּרַבִּי נְחֶמְיָה.

**William Davidson Edition - English:**
Rabbi Ḥiyya bar Rav Mattana answered: **It is** a dispute between ***tanna’im*** whether or not the *halakha* is in accordance with the opinion of Rabbi Neḥemya. **As it is taught** in a *baraita*: If a blood stain is found on an item that is not susceptible to ritual impurity, **Rabbi Ya’akov deems her impure, but Rabbi Neḥemya deems her pure. And the Sages ruled** that the *halakha* is **in accordance with** the opinion of **Rabbi Neḥemya.**


###### Niddah 60b:12
[Niddah 60b:12](https://torahapp.org/share/book/Niddah/r/60b:12)

**מַתְנִי'** שָׁלֹשׁ נָשִׁים שֶׁהָיוּ יְשֵׁנוֹת בְּמִטָּה אַחַת, וְנִמְצָא דָּם תַּחַת אַחַת מֵהֶן — כּוּלָּן טְמֵאוֹת. בָּדְקָה אַחַת מֵהֶן וְנִמְצֵאת טְמֵאָה — הִיא טְמֵאָה, וּשְׁתֵּיהֶן טְהוֹרוֹת. וְתוֹלוֹת זוֹ בָּזוֹ, וְאִם לֹא הָיוּ רְאוּיוֹת לִרְאוֹת — רוֹאִין אוֹתָן כְּאִילּוּ הֵן רְאוּיוֹת.

**William Davidson Edition - English:**
**MISHNA:** In a case of **three women who were sleeping in one bed and blood was discovered beneath one of them, all of them are ritually impure.** If when the blood was discovered **one of them examined** herself **and discovered that she was impure** due to menstruation, **she is impure and the** other **two are pure. And** if none of them examined themselves, or if all of them examined themselves and were pure, **they attribute** the blood **to each other,** i.e., if one of them is unfit to menstruate, e.g., she is pregnant, she may attribute the blood to the other women who are fit to menstruate. **And if** all three women **were not fit to see** the flow of blood, e.g., they each belonged to one of the categories listed in the mishna on 7a, **one considers them as though they were fit,** and all three are impure, because the blood must have originated from one of them.


###### Niddah 60b:13
[Niddah 60b:13](https://torahapp.org/share/book/Niddah/r/60b:13)

**גְּמָ'** אָמַר רַב יְהוּדָה, אָמַר רַב: וְהוּא שֶׁבָּדְקָה עַצְמָהּ בְּ״שִׁיעוּר וֶסֶת״.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that if one of the women examined herself when the blood was discovered and found that she was impure due to menstruation, she is impure and the other two are pure. In this regard, **Rav Yehuda says** that **Rav says:** The other two women may attribute the blood to the one who examined herself only **when she examined herself within** the brief **period of time** needed for the onset of **menstruation.** But if she checked herself after this time, although she is impure, the other women are also impure, due to uncertainty.


###### Niddah 60b:14
[Niddah 60b:14](https://torahapp.org/share/book/Niddah/r/60b:14)

סָבַר לַהּ כְּבַר פְּדָא, דְּאָמַר: כֹּל שֶׁבַּעְלָהּ בְּחַטָּאת — טׇהֳרוֹתֶיהָ טְמֵאוֹת.

**William Davidson Edition - English:**
The Gemara explains: Rav **holds in accordance with** the opinion of **bar Padda, who said:** There are three time periods with regard to defining a woman’s ritual-purity status if she sees blood after engaging in intercourse. The shortest is the period of time required for the onset of menstruation, i.e., for menstrual bleeding to begin. The next shortest is the time it would take the woman to get out of bed after intercourse and wash her private parts. The longest period is any time longer than that. If a woman finds blood after intercourse within the period of time needed for the onset of menstruation, she must have been impure during intercourse. With regard to **any** woman **whose husband** would be liable **to** bring **a sin offering** if he had engaged in intercourse with her, because she found the blood within that short period, if she had not been engaging in intercourse, but rather had been preparing food in a state of ritual purity, and then she found blood within that short period, all the **pure items** that she touched **are ritually impure.**


###### Niddah 60b:15
[Niddah 60b:15](https://torahapp.org/share/book/Niddah/r/60b:15)

בַּעְלָהּ בְּאָשָׁם תָּלוּי — טׇהֳרוֹתֶיהָ תְּלוּיוֹת, בַּעְלָהּ פָּטוּר — טׇהֳרוֹתֶיהָ טְהוֹרוֹת.

**William Davidson Edition - English:**
By contrast, with regard to any woman **whose husband** would be liable **to** bring **a provisional guilt offering** if he had engaged in intercourse with her, as it is uncertain whether he violated a transgression for which he would be liable to bring a sin offering, if she had not been engaging in intercourse, but rather had been preparing food in a state of ritual purity and then found blood within that same time period, the status of all the **pure items** she touched is **suspended,** as their status is uncertain. They are not burned but they may not be eaten either. Finally, with regard to any woman **whose husband** would be **exempt** from bringing any offering, i.e., where she finds blood after a longer time period, if she had not been engaging in intercourse, but rather had been preparing food in a state of ritual purity, and then found the blood after a longer time period, all the **pure items** she touched remain **pure.**


###### Niddah 60b:16
[Niddah 60b:16](https://torahapp.org/share/book/Niddah/r/60b:16)

וְרַבִּי אוֹשַׁעְיָא אָמַר: אֲפִילּוּ בַּעְלָהּ בְּחַטָּאת — טׇהֳרוֹתֶיהָ תְּלוּיוֹת.

**William Davidson Edition - English:**
**And Rabbi Oshaya says:** There is no connection between her husband’s obligation to bring an offering and the ritual-purity status of the items she handled. **Even** if **her husband** is liable **to** bring **a sin offering,** i.e., when she discovered the blood within the period of time needed for the onset of menstruation, the status of all the **pure items** she touched before she discovered the blood is **suspended,** as their status is uncertain.


###### Niddah 60b:17
[Niddah 60b:17](https://torahapp.org/share/book/Niddah/r/60b:17)

בִּשְׁלָמָא הָתָם, אֵימַר שַׁמָּשׁ עַכְּבֵיהּ לְדָם, [אֲבָל] הָכָא, אִם אִיתַהּ (דְּהָוֵי) [דַּהֲוָה] דָּם, מַאן עַכְּבֵיהּ?

**William Davidson Edition - English:**
Rabbi Oshaya explains his reasoning. **Granted, there,** in the case of intercourse, where the husband must bring an offering, one can **say** that the male **organ prevented the blood** from emerging from her body, and therefore it is clear that she was impure beforehand. **But here,** in the case of preparing food in a state of ritual purity, **if it is so that there was blood** coming out of her while she was preparing the food, **what prevented** the blood from emerging from her body?


###### Niddah 60b:18
[Niddah 60b:18](https://torahapp.org/share/book/Niddah/r/60b:18)

אָמַר רַבִּי יִרְמְיָה: מָשָׁל דְּרַבִּי אוֹשַׁעְיָא, לְמָה הַדָּבָר דוֹמֶה? לְיֶלֶד וְזָקֵן שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ, כׇּל זְמַן שֶׁהָיוּ בַּדֶּרֶךְ — יֶלֶד שׁוֹהֶא לָבֹא, נִכְנְסוּ לָעִיר — יֶלֶד מְמַהֵר לָבֹא. וְאָמַר אַבָּיֵי: מָשָׁל דְּרַבִּי אוֹשַׁעְיָא, לְמָה הַדָּבָר דוֹמֶה? לְאָדָם שֶׁנּוֹתֵן אֶצְבַּע בָּעַיִן, כׇּל זְמַן שֶׁאֶצְבַּע בָּעַיִן — דִּמְעָה שׁוֹהָא לָבֹא, נָטַל הָאֶצְבַּע — דִּמְעָה מְמַהֶרֶת לָבֹא.

**William Davidson Edition - English:**
**Rabbi Yirmeya says a parable** in explanation **of** the opinion of **Rabbi Oshaya: To what is this matter comparable? To a child and an old man who are walking along the road. As long as they are on the road,** the **child delays his arrival,** i.e., he walks at the pace of the old man. But once **they enter the city,** the **child hastens his arrival,** and runs on ahead. Similarly, as soon as the couple has finished engaging in intercourse, the blood comes quickly, but the blood is hindered from coming out during intercourse. **And Abaye** also **says a parable** in explanation **of** the opinion of **Rabbi Oshaya: To what is this matter comparable? To a man who puts** his **finger in** his **eye. As long as** his **finger is in** his **eye,** the **tears delay their arrival** and remain in the eye. But as soon as **he** has **removed his finger** the **tears hasten their arrival.**


###### Niddah 60b:19
[Niddah 60b:19](https://torahapp.org/share/book/Niddah/r/60b:19)

וְתוֹלוֹת זוֹ בָּזוֹ. תָּנוּ רַבָּנַן: כֵּיצַד תּוֹלוֹת זוֹ בָּזוֹ? עוּבָּרָה וְשֶׁאֵינָהּ עוּבָּרָה — תּוֹלָה עוּבָּרָה בְּשֶׁאֵינָהּ עוּבָּרָה.

**William Davidson Edition - English:**
§ The mishna teaches: **And** with regard to three women who were sleeping in one bed and blood was discovered beneath one of them, that if one of them is unfit to menstruate **they attribute** the blood **to each other,** i.e., to the women who are fit to menstruate. In this regard, **the Sages taught** in a *baraita*: **How do they attribute** the blood to **one another?** If one of the women is **pregnant and** one **is not pregnant,** the **pregnant** woman **may attribute** the blood **to the** woman **who is not pregnant.**


###### Niddah 60b:20
[Niddah 60b:20](https://torahapp.org/share/book/Niddah/r/60b:20)

מְנִיקָה וְשֶׁאֵינָהּ מְנִיקָה — תּוֹלָה מְנִיקָה בְּשֶׁאֵינָהּ מְנִיקָה. זְקֵנָה וְשֶׁאֵינָהּ זְקֵנָה — תּוֹלָה זְקֵנָה בְּשֶׁאֵינָהּ זְקֵנָה. בְּתוּלָה וְשֶׁאֵינָהּ בְּתוּלָה — תּוֹלָה בְּתוּלָה בְּשֶׁאֵינָהּ בְּתוּלָה.

**William Davidson Edition - English:**
If one of the women is **nursing** and the other **is not nursing, the nursing** woman **may attribute** the blood **to the** woman **who is not nursing.** If one of the women is **old** and no longer experiences bleeding regularly, **and** the other one **is not old,** the **old** woman **may attribute** the blood **to** the woman **who is not old.** Likewise, if one of the women is **a virgin,** in this context, one who has not yet experienced bleeding due to her youth, **and** the other woman **is not a virgin,** in this context, one who has experienced bleeding, the **virgin may attribute** the blood **to** the woman **who is not a virgin.**


###### Niddah 60b:21
[Niddah 60b:21](https://torahapp.org/share/book/Niddah/r/60b:21)

הָיוּ שְׁתֵּיהֶן עוּבָּרוֹת, שְׁתֵּיהֶן מְנִיקוֹת, שְׁתֵּיהֶן זְקֵנוֹת, שְׁתֵּיהֶן בְּתוּלוֹת — זוֹ הִיא שֶׁשָּׁנִינוּ: לֹא הָיוּ רְאוּיוֹת לִרְאוֹת — רוֹאִין

**William Davidson Edition - English:**
The *baraita* continues: **If both** women **are pregnant,** or **both** women **are nursing,** or **both** women **are old,** or **both** women **are virgins,** in **this** case the *halakha* is **as we learned** in the mishna: If both women **were not fit to see** menstrual blood, and yet blood is found beneath them on the bed, **one considers** them