## Niddah Daf 71a

###### Niddah 71a:1
[Niddah 71a:1](https://torahapp.org/share/book/Niddah/r/71a:1)

וַיְקַדֵּשׁ עַצְמוֹ בִּשְׁעַת תַּשְׁמִישׁ.

**William Davidson Edition - English:**
**and sanctify himself** by acting modestly **at the time of sexual intercourse.**


###### Niddah 71a:2
[Niddah 71a:2](https://torahapp.org/share/book/Niddah/r/71a:2)

אָמְרוּ: הַרְבֵּה עָשׂוּ כֵּן, וְלֹא הוֹעִילוּ! אֶלָּא יְבַקֵּשׁ רַחֲמִים מִמִּי שֶׁהַבָּנִים שֶׁלּוֹ, שֶׁנֶּאֱמַר: ״הִנֵּה נַחֲלַת ה׳ בָּנִים שָׂכָר פְּרִי הַבָּטֶן״.

**William Davidson Edition - English:**
The sages of Alexandria **said** to Rabbi Yehoshua: **Many** people **have done so, and** it **did not help them.** Rabbi Yehoshua said: **Rather, they should pray** to receive sons **from the One to Whom sons belong, as it is stated: “Behold, children are a heritage of the Lord; the fruit of the womb is a reward”** (Psalms 127:3).


###### Niddah 71a:3
[Niddah 71a:3](https://torahapp.org/share/book/Niddah/r/71a:3)

מַאי קָא מַשְׁמַע לַן? דְּהָא בְּלָא הָא לָא סַגִּי.

**William Davidson Edition - English:**
The Gemara again asks: Since the path to sons is through prayer, **what is** Rabbi Yehoshua **teaching us** when he said that one should marry an appropriate woman and conduct himself with modesty during intercourse? The Gemara answers: Rabbi Yehoshua is teaching **that this,** prayer, **without that,** marrying an appropriate woman and being modest, **does not suffice.**


###### Niddah 71a:4
[Niddah 71a:4](https://torahapp.org/share/book/Niddah/r/71a:4)

מַאי ״שָׂכָר פְּרִי הַבָּטֶן״? אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: בִּשְׂכַר שֶׁמְּשַׁהִין עַצְמָן בַּבֶּטֶן, כְּדֵי (שֶׁתַּזְרִיעַ אִשְׁתּוֹ) [שֶׁיַּזְרִיעוּ נְשׁוֹתֵיהֶן] תְּחִילָּה — נוֹתֵן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכַר פְּרִי הַבֶּטֶן.

**William Davidson Edition - English:**
With regard to the verse from Psalms, the Gemara asks: **What** is the meaning of the phrase: **“The fruit of the womb is a reward”** (Psalms 127:3)? What act is rewarded here? **Rabbi Ḥama, son of Rabbi Ḥanina, says: In reward for** men **withholding their** semen **in their belly in order** to allow **their wives to emit seed first, the Holy One, Blessed be He, gives him the reward of the fruit of the womb,** i.e., sons.


###### Niddah 71a:5
[Niddah 71a:5](https://torahapp.org/share/book/Niddah/r/71a:5)

בֵּית שַׁמַּאי אוֹמְרִים [וְכוּ׳]. מַאי טַעְמַיְיהוּ דְּבֵית שַׁמַּאי? אִי נֵימָא מִשּׁוּם דִּכְתִיב ״וַתִּתְחַלְחַל הַמַּלְכָּה״, וְאָמַר רַב: מְלַמֵּד שֶׁפֵּרְסָה נִדָּה. הָכָא נָמֵי, אַגַּב בִּיעֲתוּתָא דְּמַלְאֲכָא דְמוֹתָא — חָזְיָא, וְהָאֲנַן תְּנַן שֶׁחֲרָדָה מְסַלֶּקֶת אֶת הַדָּמִים! הָא לָא קַשְׁיָא: פַּחְדָּא — צָמֵית, בִּיעֲתוּתָא — מְרַפְּיָא.

**William Davidson Edition - English:**
§ The mishna teaches that **Beit Shammai say:** The status of all women when they die is as though they were menstruating women. The Gemara asks: **What is the reason** for the opinion **of Beit Shammai? If we say** that their opinion is **due to** that **which is written: “Then the queen was exceedingly distressed [*vatitḥalḥal*]”** (Esther 4:4), this is difficult. The Gemara first explains the derivation. **And Rav said:** This **teaches that she began to menstruate** out of fear, as the cavities [*ḥalalim*] of her body opened. **Here too,** when a woman is about to die, **due to the fear of the Angel of Death she sees** blood. This is difficult, as **didn’t we learn** in a mishna (39a) **that trepidation eliminates** the flow of menstrual **blood?** The Gemara answers: **This** is **not difficult. Anxiety** generated by extended worry **contracts** the muscles and prevents the blood from flowing, but sudden **fear relaxes** the muscles and causes the blood to flow.


###### Niddah 71a:6
[Niddah 71a:6](https://torahapp.org/share/book/Niddah/r/71a:6)

אֶלָּא, הָא דִּתְנַן: בֵּית שַׁמַּאי אוֹמְרִים: כׇּל הָאֲנָשִׁים מֵתִים זָבִין, וּבֵית הִלֵּל אוֹמְרִים: אֵין זָב אֶלָּא מִי שֶׁמֵּת זָב.

**William Davidson Edition - English:**
**But** if the reason Beit Shammai hold that all women who die have the status of menstruating women is due to fear, then what about **that which we learned** in a *baraita*: **Beit Shammai say:** The status of **all men** when they **die** is as though they were ***zavim*; and Beit Hillel say: Only** a man **who died** with the impurity of **a *zav*** has the status of **a *zav*.** If the reason that Beit Shammai maintain that all women who die have the status of menstruating women is due to fear of the Angel of Death, presumably they also should consider all men who die to have the status of a *zav* for the same reason.


###### Niddah 71a:7
[Niddah 71a:7](https://torahapp.org/share/book/Niddah/r/71a:7)

אִקְּרִי כָּאן ״מִבְּשָׂרוֹ״, וְלֹא מֵחֲמַת אוֹנְסוֹ!

**William Davidson Edition - English:**
But this is difficult, as **I will apply here** the principle stated with regard to a *zav*: “An issue **out of his flesh”** (Leviticus 15:2) renders a man impure, **but not** an issue **due to circumstances beyond his control.** If a man has a discharge of *ziva* due to an illness or some accident, he does not become impure. Consequently, if he has a discharge due to fear after seeing the Angel of Death, he would not become ritually impure.


###### Niddah 71a:8
[Niddah 71a:8](https://torahapp.org/share/book/Niddah/r/71a:8)

אֶלָּא טַעְמָא דְּבֵית שַׁמַּאי, כִּדְתַנְיָא: בָּרִאשׁוֹנָה הָיוּ מַטְבִּילִין כֵּלִים עַל גַּבֵּי נִדּוֹת מֵתוֹת, וְהָיוּ נִדּוֹת חַיּוֹת מִתְבַּיְּישׁוֹת — הִתְקִינוּ שֶׁיְּהוּ מַטְבִּילִין עַל גַּבֵּי כׇּל הַנָּשִׁים, מִפְּנֵי כְּבוֹדָן שֶׁל נִדּוֹת חַיּוֹת.

**William Davidson Edition - English:**
**Rather, the reason** for the opinion **of Beit Shammai** is **as it is taught** in a *baraita*: **At first they would** ritually **immerse** all the **utensils** that had been used **by** women who **died** while **menstruating,** which had thereby contracted ritual impurity even if the utensils did not touch the women after their death. **And** as a result, **the living menstruating women were embarrassed,** as they saw that the status of a menstruating woman is so severe that it remains even after death. The Sages therefore **instituted that one must immerse** the utensils which had been used **by all** dying **women, due to the honor of living menstruating women.**


###### Niddah 71a:9
[Niddah 71a:9](https://torahapp.org/share/book/Niddah/r/71a:9)

בָּרִאשׁוֹנָה הָיוּ מַטְבִּילִין עַל גַּבֵּי זָבִין מֵתִין, וְהָיוּ זָבִין חַיִּין מִתְבַּיְּישִׁין — הִתְקִינוּ שֶׁיְּהוּ מַטְבִּילִין עַל גַּבֵּי כׇּל הָאֲנָשִׁים, מִפְּנֵי כְּבוֹדָן שֶׁל זָבִין חַיִּים.

**William Davidson Edition - English:**
Similarly, **at first they would immerse** all the utensils that had been used by ***zavin*,** men suffering from gonorrhea, **who died,** as the utensils had thereby contracted ritual impurity even if the utensils did not touch the men after their death. **And** as a result, **the living *zavin* were embarrassed.** Therefore, the Sages **instituted that one must immerse** the utensils that had been used **by all** dying men, **due to the honor of the living *zavin*.**


###### Niddah 71a:10
[Niddah 71a:10](https://torahapp.org/share/book/Niddah/r/71a:10)

**מַתְנִי'** הָאִשָּׁה שֶׁמֵּתָה, וְיָצְאָה מִמֶּנָּה רְבִיעִית דָּם — מְטַמְּאָה מִשּׁוּם כֶּתֶם, וּמְטַמְּאָה בְּאֹהֶל.

**William Davidson Edition - English:**
**MISHNA:** With regard to **a woman who died, and** after her death **a quarter**-*log* **of blood emerged from her** body, although the blood emerged after death, it **transmits ritual impurity** by touching and carrying, **due to** the impurity of the **spot** of blood of a menstruating woman. This impurity as blood of menstruation applies to any amount of blood she emits, despite the *halakha* that generally, the blood of a corpse transmits impurity only if it is at least a quarter-*log* in volume. **And** as it is a quarter-*log* of blood, **it transmits impurity in a tent,** as it is the blood of a corpse.


###### Niddah 71a:11
[Niddah 71a:11](https://torahapp.org/share/book/Niddah/r/71a:11)

רַבִּי יְהוּדָה אוֹמֵר: אֵינָהּ מְטַמְּאָה מִשּׁוּם כֶּתֶם, מִפְּנֵי שֶׁנֶּעֱקַר מִשֶּׁמֵּתָה. וּמוֹדֶה רַבִּי יְהוּדָה בְּיוֹשֶׁבֶת עַל מַשְׁבֵּר וָמֵתָה, וְיָצְאָה מִמֶּנָּה רְבִיעִית דָּם שֶׁהִיא מְטַמְּאָה מִשּׁוּם כֶּתֶם. אָמַר רַבִּי יוֹסֵי: לְפִיכָךְ אֵינָהּ מְטַמְּאָה בְּאֹהֶל.

**William Davidson Edition - English:**
**Rabbi Yehuda says:** That quarter-*log* of blood **does not transmit impurity due to** the impurity of the **spot** of blood of a menstruating woman, **because that** blood **was displaced after she died. And Rabbi Yehuda concedes in** the case of a woman who is **sitting** in childbirth **on the travailing chair [*mashber*] and she died, and a quarter***-log* **of blood emerged from her** body, **that** this blood **transmits ritual impurity due to** the impurity of the **spot** of blood of a menstruating woman. In that case, the blood was displaced while she was still alive. **Rabbi Yosei said: For that** reason, that quarter-*log* of blood **does not transmit impurity in a tent,** as it did not come from a corpse.


###### Niddah 71a:12
[Niddah 71a:12](https://torahapp.org/share/book/Niddah/r/71a:12)

**גְּמָ'** מִכְּלָל דְּתַנָּא קַמָּא סָבַר, אַף עַל גַּב דְּנֶעֱקַר דָּם מִשֶּׁמֵּתָה, מְטַמְּאָה מִשּׁוּם כֶּתֶם?

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that according to Rabbi Yehuda a quarter-*log* of blood that emerges from a woman after death does not transmit impurity due to the impurity of a spot of blood of a menstruating woman, despite the fact that it came from the uterus. The Gemara raises a difficulty: **By inference** one might think **that the first *tanna* holds** that **even though the blood was displaced after she died, it renders** one **ritually impure due to** the impurity of a blood **spot.** This is not reasonable, as a dead woman cannot attain the status of a menstruating woman.


###### Niddah 71a:13
[Niddah 71a:13](https://torahapp.org/share/book/Niddah/r/71a:13)

אָמַר רַבִּי זְעֵירִי: מָקוֹר מְקוֹמוֹ טָמֵא אִיכָּא בֵּינַיְיהוּ.

**William Davidson Edition - English:**
**Rabbi Ze’eiri said:** Even the first *tanna* agrees that blood from the uterus which leaves the body after death does not impart impurity as a spot. Rather, the difference **between** the opinions of the first *tanna* and Rabbi Yehuda is whether the **place of** a woman’s **source,** i.e., her uterus, **is impure,** and therefore any blood that passes through there is impure, even if it left her body after death. The first *tanna* maintains that even blood that appears after her death transmits impurity like the blood of menstruation, as it passed through the uterus when she was still alive, whereas Rabbi Yehuda holds that this blood does not transmit impurity as blood of menstruation, despite the fact that it passed through her uterus.


###### Niddah 71a:14
[Niddah 71a:14](https://torahapp.org/share/book/Niddah/r/71a:14)

וּמוֹדֶה רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
§ The mishna teaches: **And Rabbi Yehuda concedes** in the case of a woman who was sitting in childbirth when she died, that the quarter-*log* of blood which emerged from her body transmits the ritual impurity of the spot of the blood of a menstruating woman. And Rabbi Yosei said: For that reason, that quarter-*log* of blood does not transmit impurity in a tent.


###### Niddah 71a:15
[Niddah 71a:15](https://torahapp.org/share/book/Niddah/r/71a:15)

מִכְּלָל דְּתַנָּא קַמָּא סָבַר בְּאֹהֶל נָמֵי מְטַמֵּא? אָמַר רַב יְהוּדָה: דַּם תְּבוּסָה אִיכָּא בֵּינַיְיהוּ.

**William Davidson Edition - English:**
The Gemara asks: **By inference,** one might conclude **that the first *tanna*,** i.e., Rabbi Yehuda, **holds** that the blood which emerges from a woman who died during childbirth **also transmits impurity in a tent.** This cannot be correct, as the blood left her while she was still alive. **Rav Yehuda said:** The difference **between** Rabbi Yehuda and Rabbi Yosei is with regard to **blood of submission** discharged from a body at the time of death, which contains a mixture of blood that leaves a person when he is still alive and blood that emerges after his death. Rabbi Yehuda holds that the blood which emerges from a woman who dies during childbirth is blood of submission, which transmits impurity in a tent by rabbinic law. Rabbi Yosei maintains that it is clear that this blood emerged from her body before she died, and therefore it is not blood of submission.


###### Niddah 71a:16
[Niddah 71a:16](https://torahapp.org/share/book/Niddah/r/71a:16)

דְּתַנְיָא: אֵיזֶהוּ דַּם תְּבוּסָה? פֵּירֵשׁ רַבִּי אֶלְעָזָר בְּרַבִּי יְהוּדָה: הָרוּג שֶׁיָּצָא מִמֶּנּוּ דָּם בֵּין בְּחַיָּיו בֵּין בְּמוֹתוֹ, סָפֵק בְּחַיָּיו יָצָא, סָפֵק בְּמוֹתוֹ יָצָא, סָפֵק בְּחַיָּיו וּבְמוֹתוֹ — זֶהוּ דַּם תְּבוּסָה.

**William Davidson Edition - English:**
**As it is taught** in a *baraita*: **What is blood of submission,** which imparts ritual impurity (see 62b)? **Rabbi Elazar, son of Rabbi Yehuda, explained:** The case is one of a person who was **killed, from whom** a quarter-*log* of **blood emerged,** a flow which began **while he was alive and** continued **after his death,** and it is **uncertain** whether a full quarter-*log* **emerged while he was alive** and therefore does not transmit ritual impurity, and it is **uncertain** whether **it emerged** out **after his death,** in which case it imparts ritual impurity by Torah law, and it is **uncertain** whether the quarter-*log* emerged partly **while he was alive and** partly **after his death. That is blood of submission.**


###### Niddah 71a:17
[Niddah 71a:17](https://torahapp.org/share/book/Niddah/r/71a:17)

וַחֲכָמִים אוֹמְרִים: בִּרְשׁוּת הַיָּחִיד — סְפֵקוֹ טָמֵא, בִּרְשׁוּת הָרַבִּים — סְפֵקוֹ טָהוֹר.

**William Davidson Edition - English:**
**And the Rabbis say** that this is not blood of submission, but a case of uncertain ritual impurity by Torah law, as it might all have emerged after death. Therefore, one applies the principle that **in a private domain** a case of **uncertainty** is considered to be **ritually impure,** whereas **in a public domain** a case of **uncertainty** is considered to be **ritually pure.**


###### Niddah 71a:18
[Niddah 71a:18](https://torahapp.org/share/book/Niddah/r/71a:18)

אֶלָּא אֵיזֶהוּ דַּם תְּבוּסָה? הָרוּג שֶׁיָּצָא הֵימֶנּוּ רְבִיעִית דָּם בְּחַיָּיו וּבְמוֹתוֹ, וַעֲדַיִין לֹא פָּסַק, סָפֵק רוּבּוֹ בְּחַיָּיו וּמִיעוּטוֹ בְּמוֹתוֹ, סְפֵק מִיעוּטוֹ בְּחַיָּיו וְרוּבּוֹ בְּמוֹתוֹ — זֶהוּ דַּם תְּבוּסָה.

**William Davidson Edition - English:**
**Rather, what is blood of submission?** The case is one of a person who has been **killed from whom a quarter**-*log* of **blood emerged while he was alive and** continued emerging **after his death and has still not stopped** coming out. It is clear that a full quarter-*log* did not emerge after his death, but it is **uncertain** whether **the majority** emerged **while he was alive and the minority after his death,** and equally **uncertain** whether **the minority** emerged **while he was alive and the majority after his death. That is blood of submission.**


###### Niddah 71a:19
[Niddah 71a:19](https://torahapp.org/share/book/Niddah/r/71a:19)

רַבִּי יְהוּדָה אוֹמֵר: הָרוּג שֶׁיָּצָא מִמֶּנּוּ רְבִיעִית דָּם, וְהָיָה מוּטָּל בַּמִּטָּה וְדָמוֹ מְטַפְטֵף לְגוּמָּא — טָמֵא, מִפְּנֵי שֶׁהַטִּפָּה שֶׁל מִיתָה מְעוֹרֶבֶת בּוֹ. וַחֲכָמִים מְטַהֲרִין, מִפְּנֵי

**William Davidson Edition - English:**
**Rabbi Yehuda says:** In the case of one who has been **killed from whom a quarter***-log* of **blood emerged, and he was lying in a bed and his blood was dripping into a hole** in the ground, the blood in the ground **is ritually impure, because the drop of death is mixed with it. And the Rabbis deem it ritually pure, because**