## Niddah Daf 65b

###### Niddah 65b:1
[Niddah 65b:1](https://torahapp.org/share/book/Niddah/r/65b:1)

הָעֲקָלִים שֶׁל נְצָרִים וְשֶׁל בִּצְבּוּץ — מְנַגְּבָן, שֶׁל שִׁיפָא וְשֶׁל גֶּמִי — מְיַישְּׁנָן. וְכַמָּה מְיַישְּׁנָן? שְׁנֵים עָשָׂר חֹדֶשׁ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: מַנִּיחָן מִגַּת לַגַּת וּמִבַּד לְבַד.

**William Davidson Edition - English:**
and he should **clean the** pressing **baskets** with ashes and water if they were made **of palm leaves or of hemp [*bitzbutz*], or leave them dormant** if they were made **of bast [*shifa*] or of reeds,** because these absorb more of the wine. **And how long** must one **leave them dormant?** He must leave them for **twelve months. Rabban Shimon ben Gamliel says: He can lay them aside from** one **wine-pressing** season **to** the next **wine-pressing** season, **or from** one **olive-pressing** season **to** the next **olive-pressing** season.


###### Niddah 65b:2
[Niddah 65b:2](https://torahapp.org/share/book/Niddah/r/65b:2)

הַיְינוּ תַּנָּא קַמָּא! אִיכָּא בֵּינַיְיהוּ חָרְפֵי וְאַפְלֵי.

**William Davidson Edition - English:**
The Gemara interrupts its citation to analyze the *baraita*: Rabban Shimon ben Gamliel’s statement **is** the same as that of **the first *tanna*,** as there are twelve months between one wine-pressing season and the next. The Gemara responds: The difference **between them** is the matter of the **early and late** ripening season for grapes. Rabban Shimon ben Gamliel does not require a precise measure of twelve months, as the difference in time between ripening seasons can be slightly more or less than that.


###### Niddah 65b:3
[Niddah 65b:3](https://torahapp.org/share/book/Niddah/r/65b:3)

רַבִּי יוֹסֵי אוֹמֵר: הָרוֹצֶה לְטַהֵר מִיָּד, מַגְעִילָן בְּרוֹתְחִין אוֹ חוֹלְטָן בְּמֵי זֵיתִים. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי יוֹסֵי: מַנִּיחָן תַּחַת הַצִּינּוֹר שֶׁמֵּימָיו מְקַלְּחִין, אוֹ בְּמַעְיָין שֶׁמֵּימָיו רוֹדְפִין. וְכַמָּה עוֹנָה? כְּדֶרֶךְ שֶׁאָמְרוּ בְּיֵין נֶסֶךְ, כָּךְ אָמְרוּ בִּטְהָרוֹת.

**William Davidson Edition - English:**
The Gemara continues its citation of the *baraita*. **Rabbi Yosei says: One who wishes to purify** the baskets **immediately,** without waiting a year, **purges them in boiling water or scalds them in olive water. Rabban Shimon ben Gamliel says in the name of Rabbi Yosei: One sets them under a pipe whose water flows** constantly **or in a spring with rapid waters. And how much** time should he leave them there? He should leave them for **a period** of time. **In the** same **way that** the Sages **stated** this time frame **with regard to wine** used for **a libation** in idol worship, **so too** the Sages **stated** this time frame **with regard to matters of ritual purity.**


###### Niddah 65b:4
[Niddah 65b:4](https://torahapp.org/share/book/Niddah/r/65b:4)

כְּלַפֵּי לְיָיא! בִּטְהָרוֹת קָיְימִינַן! אֶלָּא, כְּדֶרֶךְ שֶׁאָמְרוּ בִּטְהָרוֹת, כָּךְ אָמְרוּ בְּיֵין נֶסֶךְ.

**William Davidson Edition - English:**
The Gemara expresses surprise at this last clause: **Isn’t it the opposite [*kelapei layya*]? We are dealing with matters of purity** in this *baraita*. **Rather,** the *baraita* means: **In the** same **way that** the Sages **stated** this time frame **with regard to matters of ritual purity, so too** the Sages **stated** this time frame **in** the case of **wine** used for **a libation** in idol worship.


###### Niddah 65b:5
[Niddah 65b:5](https://torahapp.org/share/book/Niddah/r/65b:5)

וְכַמָּה עוֹנָה? אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: אוֹ יוֹם אוֹ לַיְלָה. רַבִּי חָנָה שְׁאוּנָא, וְאָמְרִי לַהּ רַבִּי חָנָה בַּר שְׁאוּנָא, אָמַר רַבָּה בַּר בַּר חַנָּה אָמַר רַבִּי יוֹחָנָן: חֲצִי יוֹם וַחֲצִי לַיְלָה.

**William Davidson Edition - English:**
The Gemara asks: **And how long is** the **period** of time referred to in the *baraita*? **Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: Either** the **day or** the **night. Rabbi Ḥana She’ona, and some say Rabbi Ḥana bar She’ona, say** that **Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says: Half a day and half a night.**


###### Niddah 65b:6
[Niddah 65b:6](https://torahapp.org/share/book/Niddah/r/65b:6)

וְאָמַר רַב שְׁמוּאֵל בַּר רַב יִצְחָק: וְלָא פְּלִיגִי — הָא בִּתְקוּפַת נִיסָן וְתִשְׁרִי, הָא בִּתְקוּפַת תַּמּוּז וְטֵבֵת.

**William Davidson Edition - English:**
**And Rav Shmuel bar Rav Yitzḥak said: And** the Sages **do not disagree.** The ruling of **this** one, who says either a day or a night, is stated **with regard to** the equinox of the **season of Nisan or Tishrei,** when the days and night are equal; whereas the ruling of **that** one, who says half a day and half a night, is stated **with regard to** the solstice of the **season of Tammuz,** i.e., summer, **or Tevet,** i.e., winter, which have the longest day or night respectively, so that half the day and half the night together amount to twelve hours. This *baraita* apparently contradicts the statement of Rabban Shimon ben Gamliel, who says that the woman may attribute the blood to her hymen for a night and half the day.


###### Niddah 65b:7
[Niddah 65b:7](https://torahapp.org/share/book/Niddah/r/65b:7)

הָכָא נָמֵי, אֵימָא גַּבֵּי נִדָּה חֲצִי יוֹם וַחֲצִי לַיְלָה! וְהָא ״לַיְלָה וַחֲצִי יוֹם״ קָאָמַר! אֶלָּא: אִי לַיְלָה דְּנִיסָן וְתִשְׁרִי, אִי חֲצִי יוֹם וַחֲצִי לַיְלָה דְּטֵבֵת וְתַמּוּז.

**William Davidson Edition - English:**
The Gemara answers: **Here too,** one can **say with regard to a menstruating woman** that he meant **half a day and half a night.** The Gemara raises a difficulty. **But** Rabban Shimon ben Gamliel **said a night and half a day.** The Gemara clarifies: **Rather,** this is what Rabban Shimon ben Gamliel meant: **Either a night during Nisan or Tishrei,** which is twelve hours, **or half a day and half a night during Tevet or Tammuz,** which also equals twelve hours.


###### Niddah 65b:8
[Niddah 65b:8](https://torahapp.org/share/book/Niddah/r/65b:8)

וְאִיבָּעֵית אֵימָא: שָׁאנֵי כְּתוּבָּה — דְּמַגְּהִי בַּהּ טְפֵי, עַד דְּחָתְמִי.

**William Davidson Edition - English:**
**And if you wish, say** instead: With regard to the purity of wine, a period is twelve hours. But in the case of marriage the time frame **is different,** due to the **marriage contract,** which is signed before the marriage is consummated, **as** there are those **who delay for a lengthy** period **until they** complete and **sign it.** Consequently, the Sages extended the period in this case to a night and half a day.


###### Niddah 65b:9
[Niddah 65b:9](https://torahapp.org/share/book/Niddah/r/65b:9)

רָב וּשְׁמוּאֵל דְּאָמְרִי תַּרְוַיְיהוּ: הֲלָכָה — בּוֹעֵל בְּעִילַת מִצְוָה, וּפוֹרֵשׁ.

**William Davidson Edition - English:**
§ Although the mishna provides a certain period of time for both a minor and a young woman during which they may attribute any blood to the torn hymen, nevertheless **Rav and Shmuel both say** that the ***halakha*** is that the groom **engages in relations** that consummate a marriage, which are **a mitzva, and** then he **separates** from his wife.


###### Niddah 65b:10
[Niddah 65b:10](https://torahapp.org/share/book/Niddah/r/65b:10)

מֵתִיב רַב חִסְדָּא: מַעֲשֶׂה וְנָתַן לָהּ רַבִּי אַרְבָּעָה לֵילוֹת מִתּוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ!

**William Davidson Edition - English:**
**Rav Ḥisda raises an objection** from the *baraita*: There was **an incident** involving a virgin who married, **and Rabbi** Yehuda HaNasi **gave her four nights** to engage in intercourse **within twelve months** of her wedding. This indicates that the husband does not have to separate from his wife immediately after the first act of intercourse is completed.


###### Niddah 65b:11
[Niddah 65b:11](https://torahapp.org/share/book/Niddah/r/65b:11)

אֲמַר לֵיהּ רָבָא: הַדּוֹרֵי אַפִּירְכָא לְמָה לִי? אוֹתֵיב מִמַּתְנִיתִין! הוּא סָבַר: מַעֲשֶׂה רַב.

**William Davidson Edition - English:**
**Rava said to** Rav Ḥisda: **Why do I** need **to search for a refutation** from a *baraita*, which is not necessarily known by all? One can **raise a difficulty from** an explicit statement of **the mishna,** which states that the first blood a woman sees on her wedding night is attributed to her torn hymen. The Gemara explains that Rav Ḥisda raises his objection from the *baraita*, as he **holds** that a practical **incident** ruled upon by **a Sage** is a preferable source.


###### Niddah 65b:12
[Niddah 65b:12](https://torahapp.org/share/book/Niddah/r/65b:12)

מִכׇּל מָקוֹם, לְרַב וּשְׁמוּאֵל קַשְׁיָא! אִינְהוּ דַּעֲבַדוּ כְּרַבּוֹתֵינוּ, דְּתַנְיָא: רַבּוֹתֵינוּ חָזְרוּ וְנִמְנוּ — בּוֹעֵל בְּעִילַת מִצְוָה וּפוֹרֵשׁ.

**William Davidson Edition - English:**
The Gemara returns to the objection: **In any case,** this *baraita* is **difficult for Rav and Shmuel.** The Gemara answers that **they acted in accordance with** the opinion attributed to **our Sages, as it is taught** in a *baraita*: **Our Sages returned and were counted** again, i.e., they voted and decided, that the groom **engages in relations** that consummate a marriage, which are **a mitzva, and** subsequently he **separates** from his wife.


###### Niddah 65b:13
[Niddah 65b:13](https://torahapp.org/share/book/Niddah/r/65b:13)

אָמַר עוּלָּא: כִּי הָווּ בַּהּ רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ בְּתִינוֹקֶת, לָא הֲווֹ מַסְּקִי מִינַּהּ אֶלָּא כִּדְמַסֵּיק תַּעֲלָא מִבֵּי כְרָבָא, וּמְסַיְּימִי בַּהּ הָכִי: בּוֹעֵל בְּעִילַת מִצְוָה וּפוֹרֵשׁ.

**William Davidson Edition - English:**
The Gemara proves that this ruling of Rav and Shmuel, based on the *baraita*, is also the opinion of Rabbi Yoḥanan and Reish Lakish. **Ulla said: When we were** learning the topic **of a young girl** who saw blood on her wedding night with **Rabbi Yoḥanan and Reish Lakish, they brought up from it only** the amount **of** earth **that the fox brings up from a plowed field,** i.e., they did not establish the *halakha* as stated in the mishna. **And they concluded** the discussion in **this** manner: The groom **engages in relations** that consummate a marriage, which are **a mitzva, and** then he **separates** from his wife.


###### Niddah 65b:14
[Niddah 65b:14](https://torahapp.org/share/book/Niddah/r/65b:14)

אָמַר לוֹ רַבִּי אַבָּא לְרַב אָשֵׁי: אֶלָּא מֵעַתָּה, בַּעַל נֶפֶשׁ לֹא יִגְמוֹר בִּיאָתוֹ! אָמַר לוֹ: אִם כֵּן, לִבּוֹ נוֹקְפוֹ וּפוֹרֵשׁ.

**William Davidson Edition - English:**
**Rabbi Abba said to Rav Ashi,** in light of this ruling that the groom must separate from his bride after completing the act of intercourse: **If that is so, a pious person** should **not complete his** act of **intercourse,** lest he unintentionally continue longer than is permitted. Rav Ashi **said to him** in reply: The Sages did not issue such a decree, because **if so, his heart will strike him** with fear that perhaps his wife will begin to bleed while he is engaged in the act of intercourse, **and he will separate** from his wife completely and will not consummate the marriage.


###### Niddah 65b:15
[Niddah 65b:15](https://torahapp.org/share/book/Niddah/r/65b:15)

תָּנוּ רַבָּנַן: וְכוּלָּן שֶׁהָיוּ שׁוֹפְעוֹת דָּם וּבָאוֹת, מִתּוֹךְ אַרְבָּעָה לֵילוֹת לְאַחַר אַרְבָּעָה לֵילוֹת, מִתּוֹךְ הַלַּיְלָה לְאַחַר הַלַּיְלָה — כּוּלָּן צְרִיכוֹת לִבְדּוֹק אֶת עַצְמָן.

**William Davidson Edition - English:**
§ The mishna teaches that a young girl is given four nights during which any bleeding is attributed to her torn hymen. **The Sages taught** in a *baraita*: **And** with regard to **all of them,** i.e., all the women who are given four nights, **if they were discharging blood continually, from four nights** until **after** those **four nights,** or in the case of those women who are given only one night, if they discharge blood **from that** one **night** until **after that night,** they may not attribute the blood to the torn hymen. Rather, **all of them must examine themselves,** in the manner that will be explained.


###### Niddah 65b:16
[Niddah 65b:16](https://torahapp.org/share/book/Niddah/r/65b:16)

וּבְכוּלָּן, רַבִּי מֵאִיר מַחְמִיר כְּדִבְרֵי בֵּית שַׁמַּאי.

**William Davidson Edition - English:**
**And with regard to all of** these women, **Rabbi Meir is stringent in accordance with the statement of Beit Shammai,** and therefore a minor girl who bleeds for more than four nights must examine herself, despite the fact that Beit Hillel say she remains ritually pure until the wound has healed. Similarly, Rabbi Meir holds that with regard to a young girl who has reached puberty, if she continues to bleed after the first night she must examine herself.


###### Niddah 65b:17
[Niddah 65b:17](https://torahapp.org/share/book/Niddah/r/65b:17)

וּשְׁאָר רְאִיּוֹת שֶׁבֵּין בֵּית שַׁמַּאי וּבֵית הִלֵּל — הַלֵּךְ אַחַר מַרְאֵה דָמִים.

**William Davidson Edition - English:**
The *baraita* continues: **But** with regard to the **other** cases of **seeing** blood, when she does not discharge blood continuously but bleeds again the following day, concerning **which** there is a dispute **between Beit Shammai and Beit Hillel,** Rabbi Meir holds that one **follows the appearance of the blood.** In other words, he does not maintain entirely in accordance with the opinion of Beit Shammai. Beit Hillel rule that the woman is ritually pure even if the color of the blood has changed, whereas Beit Shammai hold that she is ritually impure even if the color of the blood has not changed.


###### Niddah 65b:18
[Niddah 65b:18](https://torahapp.org/share/book/Niddah/r/65b:18)

שֶׁהָיָה רַבִּי מֵאִיר אוֹמֵר: מַרְאֵה דָמִים מְשׁוּנִּים הֵן זֶה מִזֶּה. כֵּיצַד? דַּם נִדָּה — אָדוֹם, דַּם בְּתוּלִים — אֵינוֹ אָדוֹם. דַּם נִדָּה — זִיהוּם, דַּם בְּתוּלִים — אֵינוֹ זִיהוּם. דַּם נִדָּה — בָּא מִן הַמָּקוֹר, דַּם בְּתוּלִים — בָּא מִן הַצְּדָדִין.

**William Davidson Edition - English:**
**As Rabbi Meir would say: The appearances of** impure and pure **blood differ from one another. How so?** The **blood of a menstruating woman is red,** whereas **blood** that comes from a torn hymen, indicating that she was **a virgin, is not red.** The **blood of a menstruating woman is cloudy; blood** that indicates that she was **a virgin is not cloudy.** Finally, the **blood of a menstruating woman comes from the uterus; blood** that indicates that she was **a virgin comes from the sides** of the vaginal wall.


###### Niddah 65b:19
[Niddah 65b:19](https://torahapp.org/share/book/Niddah/r/65b:19)

אָמַר רַבִּי יִצְחָק בַּר רַבִּי יוֹסֵי, אָמַר רַבִּי יוֹחָנָן: זוֹ דִּבְרֵי רַבִּי מֵאִיר, אֲבָל חֲכָמִים אוֹמְרִים כׇּל מַרְאֵה דָמִים אַחַת הֵן.

**William Davidson Edition - English:**
**Rabbi Yitzḥak bar Rabbi Yosei says** that **Rabbi Yoḥanan says: This is the statement of Rabbi Meir.** According to Rabbi Meir, it is possible to examine the color of blood to determine whether it is menstrual blood or hymenal blood. **But the Rabbis say** that **all appearances of blood are one,** i.e., there is no distinction between the appearance of menstrual blood and blood indicating one’s loss of virginity.


###### Niddah 65b:20
[Niddah 65b:20](https://torahapp.org/share/book/Niddah/r/65b:20)

תָּנוּ רַבָּנַן: הָרוֹאָה דָּם מֵחֲמַת תַּשְׁמִישׁ — מְשַׁמֶּשֶׁת פַּעַם רִאשׁוֹנָה, וּשְׁנִיָּה, וּשְׁלִישִׁית, מִכָּאן וְאֵילָךְ — לֹא תְּשַׁמֵּשׁ עַד שֶׁתִּתְגָּרֵשׁ

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: A woman **who sees blood due to sexual intercourse may engage in intercourse** before the **first time** this occurs, before the **second** time this occurs, **and** before the **third** time this occurs. **From this** point **forward,** i.e., after three consecutive occurrences of bleeding due to intercourse, **she may not engage in intercourse until she is divorced** from her husband