## Niddah Daf 63a

###### Niddah 63a:1
[Niddah 63a:1](https://torahapp.org/share/book/Niddah/r/63a:1)

אִם הִקְפִּיד עָלָיו — אִין, אִי לָא — לָא.

**William Davidson Edition - English:**
**if he is particular** that he does not want the liquid there, then **yes,** it renders the garment impure, but **if not,** then the liquid does **not** render the garment impure.


###### Niddah 63a:2
[Niddah 63a:2](https://torahapp.org/share/book/Niddah/r/63a:2)

אֵיזֶהוּ רוֹק תָּפֵל. תָּנָא: כָּל שֶׁלֹּא טָעַם כְּלוּם מִבָּעֶרֶב. סְבַר רַב פָּפָּא קַמֵּיהּ דְּרָבָא לְמֵימַר, כְּמַאן דְּאָמַר לָא טְעַם מִידֵּי בְּאוּרְתָּא. אֲמַר לֵיהּ רָבָא: מִי קָתָנֵי ״בָּעֶרֶב״? ״מִבָּעֶרֶב״ קָתָנֵי, לְאַפּוֹקֵי הֵיכָא דְּקָדֵים וְאָכֵיל.

**William Davidson Edition - English:**
§ The mishna teaches: **What is tasteless saliva?** A *tanna* **taught** in a *baraita*: What is the definition of tasteless saliva? **Any** saliva **where** the person **had not tasted anything since the evening. Rav Pappa,** who was sitting **before Rava, thought to say:** This **is in accordance with** the opinion of the **one who said** that **he did not eat anything** all **night** long. **Rava said to him: Is it taught:** One who had not tasted anything **in the evening,** which would indicate that it is referring only to one who did not eat since nightfall? No, the *baraita* **teaches:** Where the person had not tasted anything **since the evening,** which means even if he ate after nightfall, but did not eat for the rest of the night. This serves **to exclude** a case **where he** arose **early** in the morning **and ate,** as in such a case it is no longer tasteless saliva.


###### Niddah 63a:3
[Niddah 63a:3](https://torahapp.org/share/book/Niddah/r/63a:3)

אָמַר רַבָּה בַּר בַּר חַנָּה, אָמַר רַבִּי יוֹחָנָן: אֵיזֶהוּ רוֹק תָּפֵל? כֹּל שֶׁעָבַר עָלָיו חֲצוֹת לַיְלָה וּבְשֵׁינָה. לְמֵימְרָא דִּבְשֵׁינָה תַּלְיָא מִילְּתָא? וְהָתְנַן: יָשַׁן כׇּל הַיּוֹם — אֵין זֶה רוֹק תָּפֵל, נֵיעוֹר כׇּל הַלַּיְלָה — הֲרֵי זֶה רוֹק תָּפֵל! הָתָם בְּמִתְנַמְנֵם.

**William Davidson Edition - English:**
**Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says: What is tasteless saliva? Any** saliva **where** the person did not eat any food and **he passed the middle of the night and** he was **in** a state of **sleep.** The Gemara asks: Is that **to say that the matter depends on** whether or not he had **sleep? But didn’t we learn** in a *baraita*: Even if **he slept the entire day, that is not tasteless saliva;** but if **he was awake the entire night, that is tasteless saliva?** This indicates that sleep is not a critical factor in producing tasteless saliva. The Gemara resolves this apparent contradiction by explaining that **there,** in the latter clause of the *baraita*, it is referring to a case **where** he was awake all night and did not sleep properly, but **was dozing** off and on.


###### Niddah 63a:4
[Niddah 63a:4](https://torahapp.org/share/book/Niddah/r/63a:4)

הֵיכִי דָּמֵי מִתְנַמְנֵם? אָמַר רַב אָשֵׁי: נִים וְלָא נִים, תִּיר וְלָא תִּיר, דְּקָרוּ לֵיהּ — וְעָנֵי, וְלָא יָדַע לְאַהְדּוֹרֵי סְבָרָא, וְכִי מַדְכְּרוּ לֵיהּ — מִדְּכַר.

**William Davidson Edition - English:**
The Gemara asks: **What are the circumstances** of **dozing? Rav Ashi said:** It is referring to a situation in which one is **asleep and** yet **not** fully **asleep,** and **awake and** yet **not** fully **awake. If someone calls him he answers, and he is** in a mental state in which **he does not know** how **to provide** an answer that requires logical **reasoning, but when people remind him** about something when he is in that state that has happened previously **he remembers** it.


###### Niddah 63a:5
[Niddah 63a:5](https://torahapp.org/share/book/Niddah/r/63a:5)

תָּנָא: הִשְׁכִּים וְשָׁנָה פִּרְקוֹ — אֵין זֶה רוֹק תָּפֵל. וְעַד כַּמָּה? אָמַר רַב יְהוּדָה בַּר שֵׁילָא, אָמַר רַב אָשֵׁי, אָמַר רַבִּי אֶלְעָזָר: כֹּל שֶׁיָּצָא רוֹב דִּבּוּרוֹ שֶׁל שָׁלֹשׁ שָׁעוֹת.

**William Davidson Edition - English:**
A *tanna* **taught** in a *baraita*: If one **rose** early in the morning **and learned** aloud **his chapter** of the Torah, **that** saliva in his mouth is **not tasteless saliva,** as speech weakens the strength of the saliva. **And how much** learning and talk removes the strength of the saliva? **Rav Yehuda bar Sheila says** that **Rav Ashi says** that **Rabbi Elazar says: Any** case **where he uttered most of his** normal amount of **speech** that he usually says **in three hours.**


###### Niddah 63a:6
[Niddah 63a:6](https://torahapp.org/share/book/Niddah/r/63a:6)

מֵי גְרִיסִין — לְעִיסַּת גְּרִיסִין שֶׁל פּוֹל וְכוּ׳. לֵימָא מְסַיַּיע לֵיהּ לְרֵישׁ לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ: רוֹק תָּפֵל צָרִיךְ שֶׁיְּהֵא עִם כׇּל אֶחָד וְאֶחָד? דִּלְמָא הַבְלָא דְפוּמָּא מְעַלֵּי.

**William Davidson Edition - English:**
§ The mishna teaches: **Liquid from split beans** is created through **the chewing of split beans** that divided naturally, not by human hand, which are then applied to the stain. The Gemara suggests: **Let us say** that this ruling **supports** the opinion **of Reish Lakish, as Reish Lakish said: Tasteless saliva must be** mixed **with each and every one** of the other six substances in order to remove the blood stain. The Gemara answers that this is no proof, as **perhaps** it is not due to the saliva, but rather **the heat of his mouth** is what **helps** the split beans remove the stain.


###### Niddah 63a:7
[Niddah 63a:7](https://torahapp.org/share/book/Niddah/r/63a:7)

מַתְנִיתִין דְּלָא כְּרַבִּי יְהוּדָה, דְּתַנְיָא: רַבִּי יְהוּדָה אוֹמֵר: מֵי גְרִיסִין רוֹתֵחַ, וְעוֹבֵר שֶׁיִּתֵּן לְתוֹכוֹ מֶלַח.

**William Davidson Edition - English:**
The Gemara notes that **the mishna is not in accordance with** the opinion **of Rabbi Yehuda. As it is taught** in a *baraita* that **Rabbi Yehuda says: The liquid from split beans** is effective in removing blood stains only when it is **boiling, and before [*over*] one puts salt into** the pot.


###### Niddah 63a:8
[Niddah 63a:8](https://torahapp.org/share/book/Niddah/r/63a:8)

מַאי מַשְׁמַע דְּהַאי ״עוֹבֵר״ לִישָּׁנָא דְּאַקְדּוֹמֵי הוּא? אָמַר רַב נַחְמָן בַּר יִצְחָק: דְּאָמַר קְרָא ״וַיָּרׇץ אֲחִימַעַץ דֶּרֶךְ הַכִּכָּר וַיַּעֲבוֹר אֶת הַכּוּשִׁי״. אַבָּיֵי אָמַר: מֵהָכָא ״וְהוּא עָבַר לִפְנֵיהֶם״, וְאִיבָּעֵית אֵימָא מֵהָכָא: ״וַיַּעֲבוֹר מַלְכָּם לִפְנֵיהֶם וַה׳ בְּרֹאשָׁם״.

**William Davidson Edition - English:**
The Gemara asks: **From where may** it **be inferred that** the word ***over* is a formulation of priority? Rav Naḥman bar Yitzḥak said that the verse states: “And Ahimaaz ran by the way of the plain, and overran [*vayya’avor*] the Cushite”** (II Samuel 18:23), i.e., Ahimaaz overtook the Cushite. **Abaye said:** It is derived **from here: “And he passed [*avar*] before them”** (Genesis 33:3). **And if you wish, say** instead that the proof is **from here: “And their king passed [*vayya’avor*] before them and the Lord at their head”** (Micah 2:13).


###### Niddah 63a:9
[Niddah 63a:9](https://torahapp.org/share/book/Niddah/r/63a:9)

מֵי רַגְלַיִם שֶׁהֶחְמִיצוּ. תָּנָא: כַּמָּה חִימּוּצָן? — שְׁלֹשָׁה יָמִים.

**William Davidson Edition - English:**
§ The mishna teaches: The **urine** that is an effective detergent is specifically urine **that fermented.** A *tanna* **taught** in a *baraita*: For **how** long must it be **fermented?** For **three days.**


###### Niddah 63a:10
[Niddah 63a:10](https://torahapp.org/share/book/Niddah/r/63a:10)

אָמַר רַבִּי יוֹחָנָן: כׇּל שִׁיעוּרֵי חֲכָמִים בִּכְתָמִים — צָרִיךְ שִׁיעוּר לְשִׁיעוּרָן. דְּיֶלֶד אוֹ דְזָקֵן, דְּאִישׁ אוֹ דְאִשָּׁה, מְכוּסִּים אוֹ מְגוּלִּים, בִּימוֹת הַחַמָּה אוֹ בִּימוֹת הַגְּשָׁמִים.

**William Davidson Edition - English:**
On the topic of the urine used to remove a blood stain, **Rabbi Yoḥanan says: All the measures of the Sages with regard to** blood **stains require a measure for their measure.** There are many types of urine, each of which has different properties, and it is unclear which is to be used. Is it urine **of a young** person **or of an old** person? Is it urine **of a man or of a woman?** Is it urine that has been kept **covered or uncovered?** Is it urine **from the summer or from the rainy season?**


###### Niddah 63a:11
[Niddah 63a:11](https://torahapp.org/share/book/Niddah/r/63a:11)

וְצָרִיךְ לְכַסְכֵּס שָׁלֹשׁ פְּעָמִים. בָּעֵי רַבִּי יִרְמְיָה: אַמְטוֹיֵי וְאֵתוֹיֵי חַד, אוֹ דִלְמָא אַמְטוֹיֵי וְאֵתוֹיֵי תַּרְתֵּי? מַאי? תֵּיקוּ.

**William Davidson Edition - English:**
§ The mishna teaches: **And one must rub** each and every one of the substances **three times. Rabbi Yirmeya raises a dilemma** with regard to this rubbing: Is the **going and coming** of the hand over the surface of the rubbed item considered **one** rubbing, **or perhaps** the **going and coming** are considered **two** actions and two distinct rubbings? **What** is the correct count? The Gemara states: The dilemma **shall stand** unresolved.


###### Niddah 63a:12
[Niddah 63a:12](https://torahapp.org/share/book/Niddah/r/63a:12)

הֶעֱבִירָן שֶׁלֹּא כְּסִדְרָן. תָּנוּ רַבָּנַן: הִקְדִּים שְׁנִיִּים לָרִאשׁוֹנִים, תָּנֵי חֲדָא: שְׁנִיִּים עָלוּ לוֹ, רִאשׁוֹנִים לֹא עָלוּ לוֹ. וְתַנְיָא אִידַּךְ: רִאשׁוֹנִים עָלוּ לוֹ, שְׁנִיִּים לֹא עָלוּ לוֹ.

**William Davidson Edition - English:**
§ The mishna further teaches: If **one applied them** in a manner that is **not in their** prescribed **order,** or if one applied all seven substances simultaneously, he has done nothing. **The Sages taught** two *baraitot* with regard to this matter. If one applied the substances from the **second** half of the list, i.e., natron, *borit*, Cimolian earth, and potash, **before the** substances from the **first** half of the list, i.e., tasteless saliva, liquid from split beans, and urine, it **is taught** in **one** *baraita*: The **second** set **count for him,** but the **first do not count for him. And it is taught** in **another** *baraita*: The **first count for him,** but the **second do not count for him.**


###### Niddah 63a:13
[Niddah 63a:13](https://torahapp.org/share/book/Niddah/r/63a:13)

אָמַר אַבָּיֵי: אִידִי וְאִידִי שְׁנִיִּים עָלוּ לוֹ, וְלֹא רִאשׁוֹנִים, וּמַאי ״רִאשׁוֹנִים״? רִאשׁוֹנִים לִכְסִדְרָן, וּשְׁנִיִּים לְהַעֲבָרָתָן.

**William Davidson Edition - English:**
**Abaye said** that there is no dispute between these two *baraitot*: Both **this** *baraita* **and that** *baraita* agree that the substances that he applied **second count for him, and not** the substances that he applied **first. And what** does the second *baraita* mean when it uses the term: **First?** It means the **first according to the order** of the mishna, which were the **second in their application.**


###### Niddah 63a:14
[Niddah 63a:14](https://torahapp.org/share/book/Niddah/r/63a:14)

**מַתְנִי'** כׇּל אִשָּׁה שֶׁיֵּשׁ לָהּ וֶסֶת — דַּיָּהּ שְׁעָתָהּ. וְאֵלּוּ הֵן הַוְּסָתוֹת: מְפַהֶקֶת, וּמְעַטֶּשֶׁת, וְחוֹשֶׁשֶׁת בְּפִי כְרֵיסָהּ, וּבְשִׁפּוּלֵי מֵעֶיהָ, וְשׁוֹפַעַת, וּכְמִין צְמַרְמוֹרוֹת אוֹחֲזִין אוֹתָהּ, וְכֵן כַּיּוֹצֵא בָּהֶן. וְכֹל שֶׁקָּבְעָה לָהּ שָׁלֹשׁ פְּעָמִים — הֲרֵי זֶה וֶסֶת.

**William Davidson Edition - English:**
**MISHNA:** For **any woman who has** a fixed menstrual **cycle** that is not time dependent, but is dependent on a physical sensation, **her time is sufficient,** i.e., she does not transmit ritual impurity retroactively, for twenty-four hours or until the last time she examined herself (see 2a). **And these are the** fixed menstrual **cycles** based on sensation: When a woman menstruates after **she yawns [*mefaheket*], or** after **she sneezes, or** after **she senses** pain **near her stomach or in her lower abdomen, or** after **she secretes** a discharge, **or** after **a type of** feverish **shuddering [*tzemarmorot*] overtakes her. And likewise** the same applies with regard to any sensation **of the like. And** in the case of **any** woman **who establishes** a pattern **for herself** by experiencing such a sensation **three times** before the onset of menstruation, **that is** a fixed menstrual **cycle.**


###### Niddah 63a:15
[Niddah 63a:15](https://torahapp.org/share/book/Niddah/r/63a:15)

**גְּמָ'** תְּנֵינָא חֲדָא זִימְנָא: כׇּל אִשָּׁה שֶׁיֵּשׁ לָהּ וֶסֶת דַּיָּהּ שְׁעָתָהּ! הָתָם — בִּוְסָתוֹת דְּיוֹמֵי, הָכָא — בִּוְסָתוֹת דְּגוּפָא.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that for any woman who has a fixed menstrual cycle, her time is sufficient. The Gemara objects: **We** already **learned** that her time is sufficient on **another occasion** (2a): For **any woman who has** a fixed menstrual **cycle,** and she examined herself at that time and discovered blood, **her time is sufficient,** and it is only from that moment that she transmits ritual impurity. The Gemara answers: **There,** it is referring **to** a fixed menstrual **cycle of** a certain number of **days; here,** it is referring **to** a fixed menstrual **cycle based on a physical** sensation.


###### Niddah 63a:16
[Niddah 63a:16](https://torahapp.org/share/book/Niddah/r/63a:16)

כִּדְקָתָנֵי: אֵלּוּ הֵן וְסָתוֹת — הָיְתָה מְפַהֶקֶת, מְעַטֶּשֶׁת, וְחוֹשֶׁשֶׁת בְּפִי כְרֵיסָהּ, וּבְשִׁפּוּלֵי מֵעֶיהָ, וְשׁוֹפַעַת.

**William Davidson Edition - English:**
**As it teaches** in the continuation of the mishna: **These are the** fixed menstrual **cycles** based on sensation: When a woman menstruates after **she yawns,** or after **she sneezes, or** after **she senses** pain **near her stomach or in her lower abdomen, or** after **she secretes** a discharge. All of these are physical sensations.


###### Niddah 63a:17
[Niddah 63a:17](https://torahapp.org/share/book/Niddah/r/63a:17)

שׁוֹפַעַת? הָא שָׁפְעָה וְאָזְלָא! אָמַר עוּלָּא בְּרֵיהּ דְּרַב עִלַּאי:

**William Davidson Edition - English:**
The mishna includes the case where **she secretes** a discharge as one of the physical sensations. The Gemara understands this as referring to a continuous discharge of blood, and therefore asks: **But** during menstruation **she is continuously discharging** blood; how can this be a signal of the onset of menstruation? **Ulla, son of Rav Ilai, said:**