## Niddah Daf 69b

###### Niddah 69b:1
[Niddah 69b:1](https://torahapp.org/share/book/Niddah/r/69b:1)

וְתַמְנֵי לְזִיבָה, אֲתַאי קַמַּן בְּלֵילָוָתָא — יָהֲבִינַן לַהּ תַּמְנֵי לְנִדָּה וְשַׁב לְזִיבָה.

**William Davidson Edition - English:**
**And** she requires **eight** immersions during the day to purify her **from** her ***ziva*,** as it is possible that she experienced bleeding for three consecutive days, rendering her a greater *zava*, and one of those was on this day that she came before the court, and it is also possible that the day she arrived she did not experience bleeding, and she was a *zava* during her last clean day and had to immerse that day. If **she comes before us at night, we give her eight** immersions to purify herself **from her menstruation,** including one on the night that she comes before the court, **and seven** immersions during the day to purify herself **from** her ***ziva*.**


###### Niddah 69b:2
[Niddah 69b:2](https://torahapp.org/share/book/Niddah/r/69b:2)

זִיבָה, תַּמְנֵי בָּעֲיָא! אֶלָּא: אִידֵּי וְאִידֵּי — שַׁב לְנִדָּה, וְתַמְנֵי לְזִיבָה.

**William Davidson Edition - English:**
The Gemara raises a difficulty: With regard to her ***ziva*,** she still **requires eight** immersions. Since it is possible that she experienced bleeding for the third day on the day before coming to the court, she might be a greater *zava*, who starts her clean days only the day after she arrived. In addition, any of the first seven days may be the last clean day, on which she has to immerse herself. The Gemara answers: **Rather,** in both **this** case **and that** case she requires **seven** immersions to purify herself **from** the impurity of **menstruation, and eight** immersions to purify herself **from** the impurity of ***ziva*.**


###### Niddah 69b:3
[Niddah 69b:3](https://torahapp.org/share/book/Niddah/r/69b:3)

בְּלֵילָוָתָא, תַּמְנֵי לְנִדָּה בָּעֵי!

**William Davidson Edition - English:**
The Gemara raises a further difficulty: If the woman comes **at night** to the court, she **requires eight** immersions to purify herself **from** her impurity of **menstruation.** Why does the *baraita* require her to immerse a total of only fifteen times when there are cases where she must immerse sixteen times?


###### Niddah 69b:4
[Niddah 69b:4](https://torahapp.org/share/book/Niddah/r/69b:4)

זִיבָה דִּפְסִיקָא לֵיהּ, דְּלָא שְׁנָא כִּי אָתְיָא קַמַּן בִּימָמָא, לָא שְׁנָא כִּי אָתְיָא קַמַּן בְּלֵילְיָא — חֲשִׁיב לַהּ. נִדָּה דְּלָא פְּסִיקָא לֵיהּ, דְּכִי אָתְיָא קַמַּן בְּלֵילָוָתָא — בָּעֵי תַּמְנֵי, בִּימָמָא — לָא קָבָעֵי תַּמְנֵי, לָא קָחָשֵׁיב לַהּ.

**William Davidson Edition - English:**
The Gemara answers: With regard to purifying herself from the impurity of ***ziva*, which** can be taught in **a distinct** manner, **as there is no difference whether she comes before us during the day** and **there is no difference whether she comes before us at night,** the *baraita* **counts** the fixed amount of eight immersions. By contrast, with regard to purifying herself from **menstruation, which** the *tanna* **cannot** teach in **a distinct** manner, **as when she comes before us at night she requires eight** immersions but if she comes before us **during the day** she does **not require eight** immersions, the *tanna* **did not count** both options, but mentioned only seven immersions, which is the minimum number required.


###### Niddah 69b:5
[Niddah 69b:5](https://torahapp.org/share/book/Niddah/r/69b:5)

וְאִי סָלְקָא דַעְתָּךְ סְפוּרִין לְפָנֵינוּ בָּעֵינַן — כֹּל הָנֵי טְבִילוֹת לְמָה לִי? תִּסְפּוֹר שַׁב וַהֲדַר תִּטְבּוֹל! אֶלָּא לָאו שְׁמַע מִינַּהּ רַבָּנַן הִיא, דְּאָמְרִי: לָא בָּעֵינַן סְפוּרִין לְפָנֵינוּ.

**William Davidson Edition - English:**
The Gemara returns to the initial purpose of this discussion, which was to indicate that the Rabbis do not require all seven days of counting before the court. **And if it enters your mind** that **we require** seven days of **counting before us, why do I** need **all of these immersions? She** should **count seven** clean days **and** only **afterward immerse. Rather,** must one **not conclude from this** that the *baraita* **is** in accordance with the opinion of **the Rabbis,** who disagree with Rabbi Akiva and **who say** that **we do not require** seven days of **counting before us?**


###### Niddah 69b:6
[Niddah 69b:6](https://torahapp.org/share/book/Niddah/r/69b:6)

אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרַב יוֹסֵף לְרַב אָשֵׁי: לָאו תָּרוֹצֵי קָמְתָרְצִינַן לַהּ? תָּרֵיץ וְאֵימָא הָכִי: ״סָפַרְתִּי וְאֵינִי יוֹדַעַת כַּמָּה סָפַרְתִּי, אִם בִּימֵי נִדָּה סָפַרְתִּי וְאִם בִּימֵי זִיבָה סָפַרְתִּי״ — מַטְבִּילִין אוֹתָהּ חֲמֵשׁ עֶשְׂרֵה טְבִילוֹת.

**William Davidson Edition - English:**
**Rav Aḥa, son of Rav Yosef, said to Rav Ashi,** in rejection of this proof: But **didn’t you resolve** a difficulty in the *baraita*? Since you admit that the *baraita* in any event requires revision, **resolve** this difficulty too, **and say this:** If a woman comes and says: **I counted** clean days **but I do not know how many** days **I counted,** and I do not know **whether I counted during the days of menstruation or whether I counted during the days of *ziva*,** the court instructs **her to immerse fifteen immersions.** If so, there is no proof that the Rabbis hold that the counting does not need to be before the court.


###### Niddah 69b:7
[Niddah 69b:7](https://torahapp.org/share/book/Niddah/r/69b:7)

״סָפַרְתִּי וְאֵינִי יוֹדַעַת כַּמָּה סָפַרְתִּי״ — חַד יוֹמָא מִיהָא אִי אֶפְשָׁר דְּלָא סָפְרָה, חָסְרָה לָהּ טְבִילָה!

**William Davidson Edition - English:**
The Gemara raises a difficulty with regard to this interpretation of the *baraita*: If it is referring to a case where the woman said: **I counted** clean days **but I do not know how many** days **I counted, it is impossible that she did not count at least one** clean **day.** If so, she should not be required to immerse on the eighth day, in which case **she is lacking** one **immersion,** as the *baraita* rules that she must immerse fifteen times.


###### Niddah 69b:8
[Niddah 69b:8](https://torahapp.org/share/book/Niddah/r/69b:8)

אֶלָּא אֵימָא: ״אֵינִי יוֹדַעַת אִם סָפַרְתִּי אִם לֹא סָפַרְתִּי״.

**William Davidson Edition - English:**
The Gemara answers: **Rather, say** that she claims: **I do not know if I counted** any clean days **or I did not count** any clean days. Likewise, she does not know whether she saw the blood during her days of menstruation or during her days of *ziva*. Therefore, she must immerse fifteen times, as it is possible that she has not yet counted at all.


###### Niddah 69b:9
[Niddah 69b:9](https://torahapp.org/share/book/Niddah/r/69b:9)

**מַתְנִי'** הַזָּב, וְהַזָּבָה, וְהַנִּדָּה, וְהַיּוֹלֶדֶת, וְהַמְּצוֹרָע שֶׁמֵּתוּ — מְטַמְּאִין בְּמַשָּׂא, עַד שֶׁיִּמּוֹק הַבָּשָׂר. נׇכְרִי שֶׁמֵּת — טָהוֹר מִלְּטַמֵּא.

**William Davidson Edition - English:**
**MISHNA:** The corpses of **a *zav*, and a *zava*, and a menstruating woman, and a woman after childbirth, and a leper, who died, transmit ritual impurity by carrying** their corpses, **until the flesh decays.** With regard to the corpse of **a gentile who died,** although when alive he transmits impurity like a *zav*, once he dies he is **ritually pure** and is prevented **from transmitting impurity.**


###### Niddah 69b:10
[Niddah 69b:10](https://torahapp.org/share/book/Niddah/r/69b:10)

בֵּית שַׁמַּאי אוֹמְרִים: כׇּל הַנָּשִׁים מֵתוֹת נִדּוֹת, וּבֵית הִלֵּל אוֹמְרִים: אֵין נִדָּה אֶלָּא שֶׁמֵּתָה נִדָּה.

**William Davidson Edition - English:**
**Beit Shammai say:** The status of **all women** when they **die** is as though they were **menstruating women** at the time of death. Therefore, the garments that they were wearing before they died are impure and require immersion. **And Beit Hillel say: Only** a woman **who died** with the impurity of **a menstruating woman** has the status of **a menstruating woman** after death.


###### Niddah 69b:11
[Niddah 69b:11](https://torahapp.org/share/book/Niddah/r/69b:11)

**גְּמָ'** מַאי בְּמַשָּׂא? אִילֵּימָא בְּמַשָּׂא מַמָּשׁ — אַטּוּ כֹּל מֵת מִי לָא מְטַמֵּא בְּמַשָּׂא!

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that the corpse of one of these impure people transmits ritual impurity by carrying. The Gemara asks: **What** does the mishna mean by the term: **By carrying? If we say** that it **literally** means **by carrying,** that is difficult: **Is that to say** that **every** other **corpse does not impart ritual impurity by carrying?** Since every corpse imparts impurity through carrying, why does the mishna need to specify this *halakha* in these specific cases?


###### Niddah 69b:12
[Niddah 69b:12](https://torahapp.org/share/book/Niddah/r/69b:12)

אֶלָּא מַאי בְּמַשָּׂא? בְּאֶבֶן מְסָמָא,

**William Davidson Edition - English:**
**Rather, what** does the mishna mean when it states: **By carrying [*bemassa*]?** It means imparting impurity **through a very heavy stone [*even mesama*].** There is a unique *halakha* with regard to the ritual impurity of a *zav* and a menstruating woman. If they sit on an item, even one that cannot become ritually impure, and beneath that item there is a vessel, although the weight of the *zav* or the menstruating woman has no physical effect on the vessel, it becomes ritually impure.


###### Niddah 69b:13
[Niddah 69b:13](https://torahapp.org/share/book/Niddah/r/69b:13)

דִּכְתִיב: ״וְהֵיתָיִת אֶבֶן חֲדָא וְשׂוּמַת עַל פּוּם גּוּבָּא״.

**William Davidson Edition - English:**
The Gemara notes that the word *mesama* is based on a verse, **as it is written: “And a stone was brought and placed [*vesumat*] upon the mouth of the den;** and the king sealed it with his own signet and with the signet of his lords, that nothing might be changed concerning Daniel” (Daniel 6:18). Accordingly, the mishna is teaching that although a corpse does not normally impart ritual impurity to vessels under a heavy stone, these specific types of corpses do transmit impurity in this manner.


###### Niddah 69b:14
[Niddah 69b:14](https://torahapp.org/share/book/Niddah/r/69b:14)

מַאי טַעְמָא? אָמַר רַב: גְּזֵרָה, שֶׁמָּא יִתְעַלְּפֶה.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** that the Sages decreed that these specific types of corpses impart ritual impurity through a heavy stone? **Rav said:** It is **a decree** due to the possibility that **perhaps** one of these people might **faint** while sitting on the heavy stone, and it might be mistakenly thought they are dead and do not impart impurity to the vessels beneath.


###### Niddah 69b:15
[Niddah 69b:15](https://torahapp.org/share/book/Niddah/r/69b:15)

תָּנָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר אָמְרוּ: עַד שֶׁיִּבָּקַע כְּרֵיסוֹ.

**William Davidson Edition - English:**
A *tanna* **taught** in a *baraita* that the Sages **said in the name of Rabbi Eliezer:** All of these types of corpses listed in the mishna impart ritual impurity through a heavy stone **until the belly** of the corpse **bursts.** The Sages imposed their decree only in cases where the corpse resembles a person who has fainted. Once the corpse is clearly no longer alive, it no longer imparts ritual impurity through a heavy stone.


###### Niddah 69b:16
[Niddah 69b:16](https://torahapp.org/share/book/Niddah/r/69b:16)

נׇכְרִי שֶׁמֵּת [כּוּ׳]. תַּנְיָא, אָמַר רַבִּי: מִפְּנֵי מָה אָמְרוּ נׇכְרִי שֶׁמֵּת טָהוֹר מִלְּטַמֵּא בְּמַשָּׂא? לְפִי שֶׁאֵין טוּמְאָתוֹ מֵחַיִּים מִדִּבְרֵי תוֹרָה, אֶלָּא מִדִּבְרֵי סוֹפְרִים.

**William Davidson Edition - English:**
§ The mishna teaches: With regard to the corpse of **a gentile who died,** although when alive he transmits impurity like a *zav*, once he dies he is ritually pure and is prevented from transmitting impurity. **It is taught** in a *baraita* that **Rabbi** Yehuda HaNasi **said: For what** reason **did** the Sages **say** that the corpse of **a gentile who died is ritually pure** and is prevented **from transmitting impurity by carrying? Because his impurity** that he transmits even **when alive is not by Torah law, but by rabbinic law.** The Sages decreed that every living gentile imparts ritual impurity in the manner of a *zav*; they did not extend their decree to include the corpse of a gentile in the manner of the corpse of a *zav*.


###### Niddah 69b:17
[Niddah 69b:17](https://torahapp.org/share/book/Niddah/r/69b:17)

תָּנוּ רַבָּנַן: שְׁנֵים עָשָׂר דְּבָרִים שָׁאֲלוּ אַנְשֵׁי אֲלֶכְּסַנְדְּרִיָּא אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חִינָּנָא, שְׁלֹשָׁה דִּבְרֵי חָכְמָה, שְׁלֹשָׁה דִּבְרֵי הַגָּדָה, שְׁלֹשָׁה דִּבְרֵי בוּרוּת, שְׁלֹשָׁה דִּבְרֵי דֶּרֶךְ אֶרֶץ.

**William Davidson Edition - English:**
§ **The Sages taught: The** wise **people of Alexandria asked twelve matters of Rabbi Yehoshua ben Ḥinnana. Three** of them were **matters of wisdom, three** were **matters of *aggada*, three** were **matters of ignorance,** and **three** were **matters of behavior.**


###### Niddah 69b:18
[Niddah 69b:18](https://torahapp.org/share/book/Niddah/r/69b:18)

שְׁלֹשָׁה דִּבְרֵי חָכְמָה: הַזָּב וְהַזָּבָה וְהַנִּדָּה וְהַיּוֹלֶדֶת וְהַמְּצוֹרָע שֶׁמֵּתוּ, עַד מָתַי מְטַמְּאִין בְּמַשָּׂא? אָמַר לָהֶן: עַד שֶׁיִּמּוֹק הַבָּשָׂר.

**William Davidson Edition - English:**
The Gemara lists the questions. **Three** were **matters of wisdom:** The first question was with regard to **a *zav* and a *zava* and a menstruating woman and a woman after childbirth and the leper, who died: Until when do they transmit ritual impurity by carrying?** Rabbi Yehoshua **said to them: Until the flesh decays.** This is the *halakha* taught in the mishna.


###### Niddah 69b:19
[Niddah 69b:19](https://torahapp.org/share/book/Niddah/r/69b:19)

בַּת מְשׁוּלַּחַת, מָה הִיא לְכֹהֵן?

**William Davidson Edition - English:**
The second question referred to the **daughter** of a wife who had been **sent away** by her husband, i.e., divorced, who then married another, but after her divorce from her second husband or his death she returned and remarried her first husband, to whom she is forbidden (see Deuteronomy 24:1–4), and a daughter was born from this marriage. **What** is **her,** i.e., the daughter’s, status **with regard to** marrying **a priest?**


###### Niddah 69b:20
[Niddah 69b:20](https://torahapp.org/share/book/Niddah/r/69b:20)

מִי אָמְרִינַן קַל וָחוֹמֶר, וּמָה אַלְמָנָה לְכֹהֵן גָּדוֹל שֶׁאֵין אִיסּוּרָהּ שָׁוֶה בַּכֹּל — בְּנָהּ פָּגוּם, זוֹ שֶׁאִיסּוּרָהּ שָׁוֶה בַּכֹּל — אֵינוֹ דִּין שֶׁבְּנָהּ פָּגוּם? אוֹ דִילְמָא: מָה לְאַלְמָנָה לְכֹהֵן גָּדוֹל — שֶׁהִיא עַצְמָהּ מִתְחַלֶּלֶת.

**William Davidson Edition - English:**
**Do we say an *a fortiori*** inference: **And if** in the case of **a widow** married **to a High Priest, whose prohibition does not apply to all,** i.e., it is prohibited for her only to marry a High Priest (see Leviticus 21:13–15), and yet the lineage of **her son is flawed,** as he is disqualified from the priesthood, then in the case of **this** daughter of a remarried divorcée, **whose prohibition applies equally to all** men, **is it not right that her son** should be of **flawed** lineage? **Or perhaps** this comparison can be refuted: **What** is notable **about a widow married to a High Priest?** It is notable in **that she herself is disqualified** from the priesthood, i.e., if a High Priest engages in intercourse with her she is disqualified from partaking of *teruma*, whereas a remarried divorcée is not disqualified from partaking of *teruma*.


###### Niddah 69b:21
[Niddah 69b:21](https://torahapp.org/share/book/Niddah/r/69b:21)

אָמַר לָהֶן:

**William Davidson Edition - English:**
Rabbi Yehoshua **said to them:**