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- ב"ה - Today in Judaism - Today is Sunday, 6 Tevet, 5778 · December 24, 2017Daily Quote: Every Jewish soul possesses a spark of the soul of Moses (Rabbi Chaim ibn Attar)
Daily Torah Study:
Chumash: Vayechi, 1st Portion Genesis 47:28-48:9 with Rashi
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Genesis Chapter 47
28And Jacob lived in the land of Egypt for seventeen years, and Jacob's days, the years of his life, were a hundred and forty seven years. כחוַיְחִ֤י יַֽעֲקֹב֙ בְּאֶ֣רֶץ מִצְרַ֔יִם שְׁבַ֥ע עֶשְׂרֵ֖ה שָׁנָ֑ה וַיְהִ֤י יְמֵי־יַֽעֲקֹב֙ שְׁנֵ֣י חַיָּ֔יו שֶׁ֣בַע שָׁנִ֔ים וְאַרְבָּעִ֥ים וּמְאַ֖ת שָׁנָֽה:
And Jacob lived: Why is this section [completely] closed? Because, as soon as our father Jacob passed away, the eyes and the heart of Israel were “closed,” (i.e., it became “dark” for them) because of the misery of the slavery, for they (the Egyptians) commenced to subjugate them. Another explanation: That he (Jacob) attempted to reveal the End [of the exile] to his sons, but it was“closed off” (concealed) from him. [This appears] in Gen. Rabbah (91:1).
ויחי יעקב: למה פרשה זו סתומה, לפי שכיון שנפטר יעקב אבינו נסתמו עיניהם ולבם של ישראל מצרת השעבוד שהתחילו לשעבדם. דבר אחר שבקש לגלות את הקץ לבניו ונסתם ממנו:
29When the time drew near for Israel to die, he called his son Joseph and said to him, "If I have now found favor in your eyes, now place your hand beneath my thigh, and you shall deal with me with lovingkindness and truth; do not bury me now in Egypt. כטוַיִּקְרְב֣וּ יְמֵֽי־יִשְׂרָאֵל֘ לָמוּת֒ וַיִּקְרָ֣א | לִבְנ֣וֹ לְיוֹסֵ֗ף וַיֹּ֤אמֶר לוֹ֙ אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ שִֽׂים־נָ֥א יָֽדְךָ֖ תַּ֣חַת יְרֵכִ֑י וְעָשִׂ֤יתָ עִמָּדִי֙ חֶ֣סֶד וֶֽאֱמֶ֔ת אַל־נָ֥א תִקְבְּרֵ֖נִי בְּמִצְרָֽיִם:
When the time drew near for Israel to die: Everyone of whom it is stated [that his days] drew near to die, did not attain the life span of his forefathers. [Isaac lived 180 years, and Jacob lived only 147 years. In connection with David, the expression of drawing near is mentioned (I Kings 2:1). His father lived 400 years, and he lived 70.]- [from Gen. Rabbah 96:4]
ויקרבו ימי ישראל למות: כל מי שנאמר בו קריבה למות לא הגיע לימי אבותיו. [יצחק חי מאה ושמונים ויעקב מאה ארבעים ושבע. בדוד נאמר קריבה, אביו חי ארבע מאות שנים והוא חי שבעים]:
he called his son Joseph: The one who had the ability to do it. - [from Gen. Rabbah] 96:5.
ויקרא לבנו ליוסף: למי שהיה יכולת בידו לעשות:
now place your hand beneath my thigh: And swear. — [from Pirkei d’Rabbi Eliezer ch. 39] As explained in the narrative of Abraham and Eliezer (Gen. 24:2), he meant that Joseph should swear by covenant of the circumcision.
שים נא ידך: והשבע:
lovingkindness and truth: Lovingkindness that is done with the dead is true lovingkindness, for one does not expect any payment or reward. — [from Gen. Rabbah 96:5]
חסד ואמת: חסד שעושין עם המתים הוא חסד של אמת, שאינו מצפה לתשלום גמול:
do not bury me now in Egypt: [Because] its soil is destined to become lice (which will crawl under my body), and because those who die outside the [Holy] Land will not be resurrected except with the pain of rolling through underground passages. [Also] so that the Egyptians will not deify me. — [from Gen. Rabbah 96:5, Keth. 111a]
אל נא תקברני במצרים: סופה להיות עפרה כנים (ומרחשין תחת גופי) ושאין מתי חוצה לארץ חיים אלא בצער גלגול מחילות, ושלא יעשוני מצרים עבודה זרה:
30I will lie with my forefathers, and you shall carry me out of Egypt, and you shall bury me in their grave." And he said, "I will do as you say." לוְשָֽׁכַבְתִּי֙ עִם־אֲבֹתַ֔י וּנְשָׂאתַ֨נִי֙ מִמִּצְרַ֔יִם וּקְבַרְתַּ֖נִי בִּקְבֻֽרָתָ֑ם וַיֹּאמַ֕ר אָֽנֹכִ֖י אֶעְשֶׂ֥ה כִדְבָרֶֽךָ:
I will lie with my forefathers: Heb. וְשָׁכַבְתִּי, lit., and I will lie. This“vav” (of וְשָׁכַבְתִּי) is connected to the beginning of the previous verse: “Place now your hand beneath my thigh and swear to me, for I am destined to lie with my forefathers, and you shall carry me out of Egypt.” We cannot say, however, that “I will lie with my forefathers” means: Lay me to rest with my forefathers in the cave, because afterwards it is written: “and you shall carry me out of Egypt, and you shall bury me in their grave.” Moreover, we find everywhere that the expression “lying with one’s forefathers” denotes expiration, not burial, as in “And David lay with his forefathers,” and afterwards, “and he was buried in the city of David” (I Kings 2:10).
ושכבתי עם אבותי: וי"ו זו מחובר למעלה לתחילת המקרא (פסוק כט) שים נא ידך תחת ירכי והשבע לי, ואני סופי לשכב עם אבותי, ואתה תשאני ממצרים. ואין לומר ושכבתי עם אבותי, השכיבני עם אבותי במערה, שהרי כתיב אחריו ונשאתני ממצרים וקברתני בקבורתם. ועוד, מצינו בכמה מקומות לשון שכיבה עם אבותיו היא הגויעה, ולא הקבורה, כמו (מ"א ב י) וישכב דוד עם אבותיו, ואחר כך ויקבר בעיר דוד:
31And he said, "Swear to me. " So he swore to him, and Israel prostrated himself on the head of the bed. לאוַיֹּ֗אמֶר הִשָּֽׁבְעָה֙ לִ֔י וַיִּשָּׁבַ֖ע ל֑וֹ וַיִּשְׁתַּ֥חוּ יִשְׂרָאֵ֖ל עַל־רֹ֥אשׁ הַמִּטָּֽה:
and Israel prostrated himself: [Although the lion is king] when it is the time of the fox, bow down to him. — [from Meg. 16b]
וישתחו ישראל: תעלא בעידניה סגיד ליה:
on the head of the bed: He turned around to the side of the Shechinah (Gen. Rabbah, Vatican ms. no. 60). From here [the Sages] deduced that the Shechinah is at the head of a sick person (Shab. 12b). Another explanation: עַל רֹאשׁ הַמִטָה - [He prostrated himself to God] because his offspring were perfect, insofar as not one of them was wicked, as is evidenced by the fact that Joseph was a king, and furthermore, that [even though] he was captured among the heathens, he remained steadfast in his righteousness. — [from Sifrei Va’ethannan 31, Sifrei Ha’azinu 334]
על ראש המטה: הפך עצמו לצד השכינה, מכאן אמרו שהשכינה למעלה מראשותיו של חולה. דבר אחר על ראש המטה, על שהיתה מטתו שלמה שאין בה רשע, שהרי יוסף מלך הוא, ועוד שנשבה לבין הגוים, והרי הוא עומד בצדקו:
Genesis Chapter 48
1Now it came to pass after these incidents that [someone] said to Joseph, "Behold, your father is ill." So he took his two sons with him, Manasseh and Ephraim. אוַיְהִ֗י אַֽחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֹּ֣אמֶר לְיוֹסֵ֔ף הִנֵּ֥ה אָבִ֖יךָ חֹלֶ֑ה וַיִּקַּ֞ח אֶת־שְׁנֵ֤י בָנָיו֙ עִמּ֔וֹ אֶת־מְנַשֶּׁ֖ה וְאֶת־אֶפְרָֽיִם:
that [someone] said to Joseph: One of the tellers, and this is an elliptical verse. Some say, however, that Ephraim was accustomed to study with Jacob, and when Jacob became ill in the land of Goshen, Ephraim went to his father to Egypt to tell him.
ויאמר ליוסף: אחד מן המגידים, והרי זה מקרא קצר. ויש אומרים אפרים היה רגיל לפני יעקב בתלמוד, וכשחלה יעקב בארץ גושן, הלך אפרים אצל אביו למצרים והגיד לו:
so he took his two sons with him: so that Jacob should bless them before his death.
ויקח את שני בניו עמו: כדי שיברכם יעקב לפני מותו:
2And [someone] told Jacob and said, "Behold, your son Joseph is coming to you." And Israel summoned his strength and sat up on the bed. בוַיַּגֵּ֣ד לְיַֽעֲקֹ֔ב וַיֹּ֕אמֶר הִנֵּ֛ה בִּנְךָ֥ יוֹסֵ֖ף בָּ֣א אֵלֶ֑יךָ וַיִּתְחַזֵּק֙ יִשְׂרָאֵ֔ל וַיֵּ֖שֶׁב עַל־הַמִּטָּֽה:
And [someone] told: The teller [told] Jacob, but [the text] does not specify who [it was], and many [Scriptural] verses are elliptical.
ויגד: המגיד ליעקב, ולא פירש מי, והרבה מקראות קצרי לשון:
And Israel summoned his strength: He said, “Although he is my son, he is a king; [therefore,] I will bestow honor upon him” [Midrash Tanchuma Vayechi 6]. From here [we learn] that we must bestow honor upon royalty, as Moses bestowed honor upon royalty, [as it is written, that Moses said to Pharaoh,] “Then all these servants of yours will come down to me” (Exod. 11:8), [rather than “You will come down to me”]. And so Elijah [also bestowed honor upon royalty, as it is written]: “And he girded his loins [and ran before Ahab until coming to Jezreel]” (I Kings 18:46). - [from Mechilta Beshallach Section 13]
ויתחזק ישראל: אמר אף על פי שהוא בני, מלך הוא ואחלוק לו כבוד. מכאן שחולקין כבוד למלכות, וכן משה חלק כבוד למלכות (שמות יא ח) וירדו כל עבדיך אלה אלי, וכן אליהו (מ"א יח מו) וישנס מתניו וגו':
3And Jacob said to Joseph, "Almighty God appeared to me in Luz, in the land of Canaan, and He blessed me. גוַיֹּ֤אמֶר יַֽעֲקֹב֙ אֶל־יוֹסֵ֔ף אֵ֥ל שַׁדַּ֛י נִרְאָֽה־אֵלַ֥י בְּל֖וּז בְּאֶ֣רֶץ כְּנָ֑עַן וַיְבָ֖רֶךְ אֹתִֽי:
4And He said to me, 'Behold, I will make you fruitful and cause you to multiply, and I will make you into a congregation of peoples, and I will give this land to your seed after you for an everlasting inheritance.' דוַיֹּ֣אמֶר אֵלַ֗י הִנְנִ֤י מַפְרְךָ֙ וְהִרְבִּיתִ֔ךָ וּנְתַתִּ֖יךָ לִקְהַ֣ל עַמִּ֑ים וְנָ֨תַתִּ֜י אֶת־הָאָ֧רֶץ הַזֹּ֛את לְזַרְעֲךָ֥ אַֽחֲרֶ֖יךָ אֲחֻזַּ֥ת עוֹלָֽם:
and I will make you into a congregation of peoples: He announced to me that another congregation of peoples was to be descended from me. Although he said to me, “A nation and a congregation of nations [shall come into existence from you]” (Gen 35:11) [meaning three nations], by “a nation,” He promised me [the birth of] Benjamin. “A congregation of nations” means two in addition to Benjamin, but no other son was born to me. Thus I learned that one of my tribes was destined to be divided [in two]. So now, I am giving you that gift. — [from Pesikta Rabbathi ch. 3]
ונתתיך לקהל עמים: בשרני שעתידים לצאת ממני עוד קהל ועמים ואף על פי שאמר לי (לעיל לה יא) גוי וקהל גוים, גוי אמר לי על בנימין, קהל גוים הרי שנים לבד בנימין, ושוב לא נולד לי בן, למדני שעתיד אחד משבטי ליחלק, ועתה אותה מתנה אני נותן לך:
5And now, [as for] your two sons, who were born to you in the land of Egypt, until I came to you, to the land of Egypt they are mine. Ephraim and Manasseh shall be mine like Reuben and Simeon. הוְעַתָּ֡ה שְׁנֵֽי־בָנֶ֩יךָ֩ הַנּֽוֹלָדִ֨ים לְךָ֜ בְּאֶ֣רֶץ מִצְרַ֗יִם עַד־בֹּאִ֥י אֵלֶ֛יךָ מִצְרַ֖יְמָה לִי־הֵ֑ם אֶפְרַ֨יִם֙ וּמְנַשֶּׁ֔ה כִּרְאוּבֵ֥ן וְשִׁמְע֖וֹן יִֽהְיוּ־לִֽי:
who were born to you…until I came to you: Before I came to you, i.e., those who were born since you left me [and] I came to you.
הנולדים לך, עד באי אליך: לפני בואי אליך, כלומר שנולדו משפרשת ממני עד שבאתי אצלך:
they are mine: They are counted with the rest of my sons, to take a share in the land, each one exactly as each [of my other sons]. — [from Baba Bathra 122b-123a]
לי הם: בחשבון שאר בני הם ליטול חלק בארץ איש כנגדו:
6But your children, if you beget [any] after them, shall be yours; by their brothers' names they shall be called in their inheritance. ווּמֽוֹלַדְתְּךָ֛ אֲשֶׁר־הוֹלַ֥דְתָּ אַֽחֲרֵיהֶ֖ם לְךָ֣ יִֽהְי֑וּ עַ֣ל שֵׁ֧ם אֲחֵיהֶ֛ם יִקָּֽרְא֖וּ בְּנַֽחֲלָתָֽם:
But your children: If you have any more [children], they will not be counted among my sons, but will be included among the tribes of Ephraim and Manasseh, and they will not have a [separate] name like [each of] the [other] tribes as regards the inheritance. Now, although the land [of Israel] was divided according to their heads (the population of each tribe), as it is written: “To the large [tribe] you shall increase its inheritance” (Num. 26:54); and each man received an equal share, except for the firstborn. Nevertheless, only these (Ephraim and Manasseh) were called tribes [regarding the ability] [to cast a lot in the land according to the number of names of the tribes and [regarding having] a prince for each tribe, and groups [of tribes in the desert] for this one and for that one]. [Note that the bracketed material does not appear in early editions of Rashi.]
ומולדתך וגו': אם תוליד עוד לא יהיו במנין בני אלא בתוך שבטי אפרים ומנשה יהיו נכללים, ולא יהא להם שם בשבטים לענין הנחלה, ואף על פי שנתחלקה הארץ למנין גלגלותם כדכתיב (במדבר כו נד) לרב תרבו נחלתו, וכל איש ואיש נטל בשוה חוץ מן הבכורות, מכל מקום לא נקראו שבטים אלא אלו [להטיל גורל הארץ למנין שמות השבטים, ונשיא לכל שבט ושבט. ודגלים לזה ולזה]:
7As for me, when I came from Padan, Rachel died to me in the land of Canaan on the way, when there was still a stretch of land to come to Ephrath, and I buried her there on the way to Ephrath, which is Bethlehem." זוַֽאֲנִ֣י | בְּבֹאִ֣י מִפַּדָּ֗ן מֵ֩תָה֩ עָלַ֨י רָחֵ֜ל בְּאֶ֤רֶץ כְּנַ֨עַן֙ בַּדֶּ֔רֶךְ בְּע֥וֹד כִּבְרַת־אֶ֖רֶץ לָבֹ֣א אֶפְרָ֑תָה וָֽאֶקְבְּרֶ֤הָ שָּׁם֙ בְּדֶ֣רֶךְ אֶפְרָ֔ת הִ֖וא בֵּ֥ית לָֽחֶם:
As for me, when I came from Padan, etc.: Although I burden you to take me to be buried in the land of Canaan, and I did not do so to your mother, for she died close to Bethlehem. — [from Targum Jonathan ben Uzziel]
ואני בבאי מפדן וגו': ואף על פי שאני מטריח עליך להוליכני להקבר בארץ כנען, ולא כך עשיתי לאמך, שהרי סמוך לבית לחם מתה:
a stretch of land: Heb. כִּבְרַת-אֶרֶץ, a measure of land, which is two thousand cubits, equivalent to the measure of the Sabbath boundary (the distance a person may walk on the Sabbath), according to the statement of Rabbi Moshe Hadarshan. [The preceding material should be considered parenthetic. The following is Jacob’s explanation of why he did not bury Rachel in the cave of Machpelah.] You should not say that the rains prevented me from transporting her and burying her in Hebron, [for] it was the dry season, when the earth is riddled and full of holes like a sieve (כְּבָרָה) .
כברת ארץ: מדת ארץ, והם אלפים אמה כמדת תחום שבת, כדברי רבי משה הדרשן. ולא תאמר שעכבו עלי גשמים מלהוליכה ולקברה בחברון, עת הגריד היה, שהארץ חלולה ומנוקבת ככברה:
and I buried her there: And I did not take her even to Bethlehem to bring her into the Land (i.e., into the inhabited region of the Holy Land- [Sifthei Chachamim]), and I know that you hold it against me; but you should know that I buried her there by divine command, so that she would be of assistance to her children. When Nebuzaradan exiles them (the Israelites), and they pass by there, Rachel will emerge from her grave and weep and beg mercy for them, as it is said: “A voice is heard on high, [lamentation, bitter weeping, Rachel is weeping for her children]” (Jer. 31:14). And the Holy One, blessed be He, answers her, “‘There is reward for your work,’ says the Lord,… ‘and the children shall return to their own border’” (ibid. verses 15, 16) (Pesikta Rabbathi ch. 3). Onkelos, however, renders [כִּבְרַת-אֶרֶץ as] כְּרוּב אַרְעָא, [meaning:] the measure of plowing in a day [Other editions: [a measure of plowing] of land], and I say that they (people in Biblical times) had a measurement called one full furrow, caruede in Old French, [which is] a land measure, plowed land, as we say:“He plows (כָּרִיב) and plows again” (B.M. 107a);“As much as a fox picks up [on its feet] from a plowed field (מִבֵּי כַּרְבָּא)” (Yoma 43b).
ואקברה שם: ולא הולכתיה אפילו לבית לחם להכניסה לארץ, וידעתי שיש בלבך עלי [תרעומת], אבל דע לך שעל פי הדבור קברתיה שם שתהא לעזרה לבניה כשיגלה אותם נבוזראדן, והיו עוברים דרך שם, יצאת רחל על קברה ובוכה ומבקשת עליהם רחמים, שנאמר (ירמיה לא יד) קול ברמה נשמע רחל מבכה על בניה וגו', והקב"ה משיבה (ירמיה לא טו) יש שכר לפעולתך נאם ה' ושבו בנים לגבולם. ואונקלוס תרגם כרוב ארעא, כדי שעור חרישת יום [הארץ]. ואומר אני שהיה להם קצב שהיו קורין אותו כדי מחרישה אחת, קרואיד"א בלע"ז [מלוא מחרשה], כדאמרינן (בבא מציעא קז א) כרוב ותניף, (יומא מג ב) כמה דמסיק תעלא מבי כרבא:
8Then Israel saw Joseph's sons, and he said, "Who are these?" חוַיַּ֥רְא יִשְׂרָאֵ֖ל אֶת־בְּנֵ֣י יוֹסֵ֑ף וַיֹּ֖אמֶר מִי־אֵֽלֶּה:
Then Israel saw Joseph’s sons: He attempted to bless them, but the Shechinah withdrew from him because of Jeroboam and Ahab, who were destined to be born from Ephraim, and Jehu and his sons, [who were destined to be born] from Manasseh. — [from Tanchuma Vayechi 6] [Jeroboam the son of Nebat, the first king of the Northern Kingdom, and Ahab the son of Omri were notorious idolaters.]
וירא ישראל את בני יוסף: בקש לברכם ונסתלקה שכינה ממנו, לפי שעתיד ירבעם ואחאב לצאת מאפרים, ויהוא ובניו ממנשה:
and he said,“Who are these?”: Where did these come from [meaning: From whom were they born], that they are unworthy of a blessing?- [from Tanchuma Vayechi 6]
ויאמר מי אלה: מהיכן יצאו אלו שאינן ראוין לברכה:
9Joseph said to his father, "They are my sons, whom God gave me here." So he said, "Now bring them near to me, so that I may bless them." טוַיֹּ֤אמֶר יוֹסֵף֙ אֶל־אָבִ֔יו בָּנַ֣י הֵ֔ם אֲשֶׁר־נָֽתַן־לִ֥י אֱלֹהִ֖ים בָּזֶ֑ה וַיֹּאמַ֕ר קָֽחֶם־נָ֥א אֵלַ֖י וַֽאֲבָֽרֲכֵֽם:
here: Heb. בָּזֶה, lit., in this, or with this. He (Joseph) showed him (Jacob) the document of betrothal and the kethubah , and Joseph prayed for mercy concerning the matter, and the Holy Spirit [returned and] rested upon him (Jacob). - [from Kallah Rabbathi 3:19]
בזה: [הראה לו] שטר אירוסין ושטר כתובה, ובקש יוסף רחמים על הדבר ונחה עליו רוח הקדש:
So he said, “Now bring them near to me, so that I may bless them.”: This is what Scripture [is referring to when it] states:“And I (the Holy One) trained it into Ephraim; he took them on his arms” (Hosea 11:3). I trained My spirit into Jacob for Ephraim’s sake, and he took them upon his arms. — [from Tanchuma Vayechi 7]
ויאמר קחם נא אלי ואברכם: זהו שאמר הכתוב (הושע יא ג) ואנכי תרגלתי לאפרים קחם על זרועותיו, תרגלתי רוחי ביעקב בשביל אפרים, עד שלקחן על זרועותיו:
Tehillim: Psalms Chapters 35 - 38
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Chapter 35
This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by the angel of the Lord.
7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His deliverance.
10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.
17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty nation I will praise You.
19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.
21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from me.
23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.
24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all day long.
FOOTNOTES
1.These men flatter Saul in order to obtain free meals (Rashi).
Chapter 36
This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.
7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see light.
11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
FOOTNOTES
1.In the very place they intended to persecute me (Metzudot).
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
Tanya: Likutei Amarim, end of Chapter 7
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Sunday, Tevet 6, 5778 · December 24, 2017
Today's Tanya Lesson
Likutei Amarim, end of Chapter 7
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אך החיות שבטפות זרע שיצאו ממנו לבטלה, אף שירדה ונכללה בשלש קליפות הטמאות, הרי זו עולה משם בתשובה נכונה ובכוונה עצומה בקריאת שמע שעל המטה, כנודע מהאריז״ל
However, the vitality in the drops of semen that one issued wastefully, even though it has been degraded and incorporated in the three unclean kelipot, can nevertheless ascend from there by means of true repentance and intense concentration and devotion (kavanah) during the recital of the Shema at bedtime, as is known from the teachings of our master, Rabbi Isaac Luria, of blessed memory.
ומרומז בגמרא: כל הקורא קריאת שמע על מטתו כאילו אוחז חרב של שתי פיות כו׳
This is implied in the Talmudic saying:1 “He who recites the Shema at bedtime is as if he held a double-edged sword…,”
כדי להרוג גופות החיצונים שנעשו לבוש לחיות שבטפות, ועולה החיות מהם, כידוע ליודעי ח״ן
meaning, one edge wherewith to slay the bodies of the “extraneous forces” (the kelipot) that have become garments for the vitality in the drops of semen, and another edge by which the vitality ascends from them (from the kelipot), as is known to those familiar with the Esoteric Wisdom (the Kabbalah).
ולכן לא הוזכר עון זרע לבטלה בתורה בכלל ביאות אסורות
Therefore the sin of wasteful emission of semen is not mentioned in the Torah among the list of forbidden coitions,
אף שחמור מהן וגדול עונו בבחינת הגדלות וריבוי הטומאה והקליפות שמוליד ומרבה במאד מאד בהוצאת זרע לבטלה יותר מביאות אסורות
even though in one respect it is more heinous than they, and [the individual’s] sin is greater with regard to the enormity and abundance of the impurity and of the kelipot; he begets and multiplies them to an exceedingly great extent through wasteful emission of semen, even more so than through forbidden coitions. I.e., when measured by the “quantity” of kelipot that sin creates, this sin is graver than the forbidden coitions.
רק, שבביאות אסורות מוסיף כח וחיות בקליפה טמאה ביותר, עד שאינו יכול להעלות משם החיות בתשובה
It is only that when measured qualitatively this sin is different. For in the case of forbidden coitions one contributes additional strength and vitality to a most unclean kelipah, from which he is powerless to raise up the vitality by means of ordinary repentance,
אלא אם כן יעשה תשובה מאהבה רבה כל כך, עד שזדונות נעשו לו כזכיות
unless he repents with such great love that his willful wrongs are transformed into merits.
Since the sin of wasteful emission of semen can be rectified even without “repentance out of love,” the Torah does not include this sin with the related sins of forbidden coition. Concerning this sin, all that is necessary to elevate the degraded vitality to holiness is proper repentance with true intent and devotion, during the recitation of the bedtime Shema.
In the note which follows the Alter Rebbe explains why forbidden coition requires greater repentance than wasteful emission.
הגהה
מפני שנקלטה ביסוד דנוקבא דקליפה, המקבלת וקולטת החיות מהקדושה
NOTE
The reason is that through forbidden coitions this vitality has been absorbed by the level of Yesod in the “female” element of kelipah, which receives and absorbs the vitality from holiness — just as the physical semen is absorbed within the female, in the case of these sins.
מה שאין כן בזרע לבטלה שאין שם בחינת נוקבא דקליפא
Not so with wasteful emission of semen, where there is no “female” element of kelipah;
רק שכחותיה וחיילותיה מלבישים לחיות שבטפות, כידוע ליודעי ח"ן
Only its (the kelipah’s) power and forces garb (i.e., encompass) the vitality of the semen, as is known to those familiar with the Esoteric Wisdom.
END OF NOTE
ובזה יובן מאמר רבותינו ז״ל: איזהו מעוות שלא יוכל לתקון, זה שבא על הערוה והוליד ממזר
From the above explanation, that the vitality of the forbidden coitions can be released through “repentance out of love,” we will understand that which our Sages say:2 “Which is3 ‘a fault that cannot be rectified’? — Having incestuous intercourse and giving birth to a bastard.”
שאז גם אם יעשה תשובה גדולה כל כך, אי אפשר לו להעלות החיות לקדושה
For then, once the bastard is born, though the sinner undertakes such great repentance as “repentance of great love,” he cannot cause the vitality to ascend to Sanctity,
מאחר שכבר ירדה לעולם הזה ונתלבשה בגוף בשר ודם
since it has already descended into this world and has been clothed in a body of flesh and blood.
Even “repentance of great love” cannot rectify this. Still, it is explained elsewhere that if the repentance is powerful enough it can actually effect the death of the bastard; and once it ceases to be a body of flesh and blood its vitality can ascend to holiness.
——— ● ———
| FOOTNOTES | |
| 1. | Berachot 5a. |
| 2. | Chagigah 9a. |
| 3. | Kohelet 1:15. |
• Sefer Hamitzvot:
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 340
Incest with a Paternal Aunt
"You shall not uncover the nakedness of your father's sister"—Leviticus 18:12.
It is forbidden to have incestuous relations with one's father's sister.
Full text of this Mitzvah »Incest with a Paternal Aunt
Negative Commandment 340
Translated by Berel Bell
The 340th prohibition is that one is forbidden from having relations with one's father's sister.
The source of this commandment is G‑d's statement,1 "do not commit incest with your father's sister."
For this prohibition the punishment is kares if intentional, and a sin-offering if unintentional.
FOOTNOTES
1.Lev. 18:12.
Negative Commandment 341
Incest with a Maternal Aunt
"You shall not uncover the nakedness of your mother's sister"—Leviticus 18:13.
It is forbidden to have incestuous relations with one's mother's sister.
Full text of this Mitzvah »Incest with a Maternal Aunt
Negative Commandment 341
Translated by Berel Bell
The 341st prohibition is that one is forbidden from having relations with one's mother's sister.
The source of this commandment is G‑d's statement,1 "do not commit incest with your mother's sister."
For this prohibition the punishment is kares if intentional, and a sin-offering if unintentional.
FOOTNOTES
1.Lev. 18:13.
Negative Commandment 342
Incest with an Uncle's Wife
"You shall not come near his wife; she is your aunt"—Leviticus 18:14.
It is forbidden to have incestuous relations with one's father's brother's wife.
Full text of this Mitzvah »Incest with an Uncle's Wife
Negative Commandment 342
Translated by Berel Bell
The 342nd prohibition is that one is forbidden from having relations with one's father's brother's wife.
The source of this commandment is G‑d's statement,1 "do not commit incest with his wife, for she is your aunt."
For this prohibition the punishment is kares if intentional, and a sin-offering if unintentional.
FOOTNOTES
1.Lev. 18:14.
Negative Commandment 343
Incest with a Daughter-in-Law
"You shall not uncover the nakedness of your daughter-in-law"—Leviticus 18:15.
It is forbidden to have incestuous relations with one's daughter-in-law.
Full text of this Mitzvah »Incest with a Daughter-in-Law
Negative Commandment 343
Translated by Berel Bell
The 343rd prohibition is that one is forbidden from having relations with one's son's wife.
The source of this commandment is G‑d's statement,1 "do not commit incest with your daughter-in-law."
For this prohibition the punishment is stoning.2 If the act was intentional, but there was no valid testimony or no one knew of the transgression, the punishment is kares. If it was done unintentionally, a sin-offering is brought.
FOOTNOTES
1.
Lev. 18:15.
2.See note to N320.
Negative Commandment 344
Incest with a Brother's Wife
"You shall not uncover the nakedness of your brother's wife"—Leviticus 18:16.
It is forbidden to have incestuous relations with one's brother's wife.
Full text of this Mitzvah »Incest with a Brother's Wife
Negative Commandment 344
Translated by Berel Bell
The 344th prohibition is that one is forbidden from having relations with one's brother's wife.
The source of this commandment is G‑d's statement,1 "do not commit incest with your brother's wife."
For this prohibition the punishment is kares if intentional, and a sin-offering if unintentional.
FOOTNOTES
1.Lev. 18:16.
Negative Commandment 345
Incest with a Wife's Sister
"And you shall not take a woman with her sister"—Leviticus 18:18.
It is forbidden to have incestuous relations with one's wife's sister—as long as the wife is alive [i.e. after her death, it is permitted to marry her sister].
Full text of this Mitzvah »
Incest with a Wife's Sister
Translated by Berel Bell
The 345th prohibition is that one is forbidden from having relations with one's wife's sister, during one's wife's lifetime.
The source of this commandment is G‑d's statement,1 "do not marry a woman and [then take] her sister."
For this prohibition the punishment is kares if intentional, and a sin-offering if unintentional.
FOOTNOTES
1.Lev. 18:18.
Rambam:
• 1 Chapter A Day: Tzitzit Tzitzit - Chapter Two
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Audio: Listen | Download | Video ClassTzitzit - Chapter Two
1
The term techelet mentioned throughout the Torah refers to wool dyed light blue - i.e., the color of the sky which appears opposite the sun when there is a clear sky.
The term techelet when used regarding tzitzit refers to a specific dye that remains beautiful without changing. [If the techelet] is not dyed with this dye, it is unfit to be used as tzitzit even though it is sky blue in color. For example, using isatis, black dye, or other dark dyes, is unacceptable for tzitzit.
The wool of a ewe that a goat gave birth to is unacceptable for use as tzitzit.
א
תכלת האמורה בתורה בכל מקום היא הצמר הצבוע כפתוך שבכחול וזו היא דמות הרקיע הנראית לעין השמש בטהרו של רקיע והתכלת האמורה בציצית צריך שתהיה צביעתה צביעה ידועה שעומדת ביופיה ולא תשתנה וכל שלא נצבע באותה צביעה פסול לציצית אע"פ שהוא כעין הרקיע כגון שצבעו באסטיס או בשחור או בשאר המשחירין הרי זה פסול לציצית רחל בת עז צמרה פסול לציצית:
2
How is the techelet of tzitzit dyed? Wool is taken and soaked in lime. Afterwards, it is taken and washed until it is clean and then boiled with bleach and the like, as is the dyers' practice, to prepare it to accept the dye. A chilazon is a fish whose color is like the color of the sea and whose blood is black like ink.1 It is found in the Mediterranean Sea.2
The blood is placed in a pot together with herbs - e.g., chamomile - as is the dyers' practice. It is boiled and then the wool is inserted. [It is left there] until it becomes sky-blue. This is the manner in which the techelet of tzitzit [is made].
ב
כיצד צובעין תכלת של ציצית לוקחין הצמר ושורין אותו בסיד ואחר כך מכבסין אותו עד שיהיה נקי ומרתיחים אותו באהלא וכיוצא בו כדרך שהצבעין עושין כדי שיקלוט את העין ואח"כ מביאין דם חלזון והוא דג שדומה עינו לעין התכלת ודמו שחור כדיו ובים המלח הוא מצוי ונותנין את הדם ליורה ונותנין עמו סממנין כמו הקמוניא וכיוצא בהן כדרך שהצבעין עושין ומרתיחין אותו ונותנין בו הצמר עד שיעשה כעין רקיע וזו היא התכלת של ציצית:
3
One must dye tzitzit techelet with the intention that it be used for the mitzvah. If one did not have such an intention, it is unacceptable.
When one places some wool in the pot in which the dye was placed, to check whether the dye is good or not, the entire pot may no longer be used [for tzitzit].3 [If so,] how should one check [the dye]? He should take some dye from the pot in a small container and place the wool he uses to check in it. Afterwards, he should burn the wool used to check - for it was dyed for the purpose of checking4 - and pour out the dye used to check it, since using it for an experiment disqualified it. Afterwards, he should dye [the wool] techelet with the remainder of the dye which was not used.
ג
התכלת של ציצית צריכה צביעה לשמה ואם צבעה שלא לשמה פסולה והיורה שיש בה הצבע אם צבע בה מעט צמר לבדקו אם הוא יפה אם לאו נפסלה היורה כולה אלא כיצד יעשה לוקח הצבע מן היורה בכלי קטן ומניח בו צמר שבודק בו ושורף את שבדק שהרי נצבע לבדיקה ושופך הצבע שבכלי שבדק בו שהרי טעמו ופסלו וצובע התכלת בשאר הצבע שלא נפגם:
4
Techelet should only be purchased from a recognized dealer because we are concerned that perhaps it was not dyed with the intention that it be used for the mitzvah. Even though it was purchased from a recognized dealer, if it was checked,5 and it was discovered that it was dyed with another dark dye which is not of a permanent nature, it is not acceptable.6
ד
התכלת אינה נלקחת אלא מן המומחה חוששין שמא נצבעה שלא לשמה אף על פי שנלקחה מן המומחה אם נבדקה ונודעה שנצבעה באחד משאר צבעונין המשחירים שאינן עומדין פסולה:
5
How can techelet be checked to see whether it has been dyed properly or not? One takes straw, the secretion of a snail, and urine that had been left standing for forty days and leaves thetechelet in this mixture for an entire day. If the color of thetechelet remained unchanged, without becoming weaker, it is acceptable.
If it became weaker, we place the techelet which changed color inside a dough of barley meal that was left to sour for fish brine. The dough is baked in an oven, and then the techelet is removed. If it became even weaker than it was previously, it is unacceptable. If this strengthened the color and it became darker than it was before being baked, it is acceptable.7
ה
כיצד בודקין אותה עד שיודע אם נצבעה כהלכתה אם לאו לוקחין תבן וריר של שבלול ומי רגלים שנתחמצו ארבעים יום ושורין התכלת בכולן מעת לעת אם עמדה בעינה ולא כהתה כשרה ואם כהתה לוקחין בצק של שעורין שמעפשין אותו למורייס ונותנין את זו התכלת שנשתנית בתוכו ואופה הבצק בתנור ומוציאים התכלת מן הפת ורואין אותה אם כהתה ממה שהיתה פסולה ואם הוסיף עינה והושחרה יותר ממה שהיתה קודם האפייה כשרה:
6
One may purchase techelet from an outlet which has established a reputation for authenticity without question. It need not be checked. One may continue to rely [on its reputation] until a reason for suspicion arises.
Should one entrust techelet to a gentile for safekeeping, it is no longer fit for use, [because] we fear that he exchanged it. If it was in a container and closed with two seals, one seal inside the other,8 it is acceptable. If, however, it had only a single seal, it may not be used.
ו
חצר שמוכרין בה תכלת והיו מוחזקין בכשרות לוקחין ממנה סתם ואין צריך בדיקה והרי היא בחזקתה עד שתחשד המפקיד תכלת אצל הכותי הרי זה פסולה שמא החליפה ואם היתה בכלי והיה חתום בשני חותמות חותם בתוך חותם כשרה בחותם אחד פסולה:
7
If a person found techelet in the marketplace - even strands which were cut - it is not fit for use.9If they were twisted together, however, they are acceptable.10
[The following rules apply when] a person purchases a garment to which tzitzit are attached in the marketplace. When he purchases it from a Jew, he may presume [that it is acceptable]. If he purchases it from a gentile merchant, it is [presumed to be] acceptable;11
from a non-Jew who is a private person, it is not acceptable.
ז
המוצא תכלת בשוק אפילו מצא חוטין פסוקין פסולה שזורין כשרה הלוקח טלית מצוייצת מן השוק מישראל הרי היא בחזקתה מן הכותי התגר כשרה מן ההדיוט פסולה:
8
When a garment is entirely red, green, or any other color [besides white], its white strands should be made from the same color as the garment itself. If it is green, they should be green. If it is red, they should be red.12
Should the garment itself be techelet, its white strands should be made from any color other than black,13
for it resembles techelet. He should wind one strand of techelet around all the strands, as one does with other tzitzit that are not colored.
ח
טלית שהיא כולה אדומה או ירוקה או משאר צבעונין עושה חוטי לבן שלה כעין צבעה אם ירוקה ירוקין אם אדומה אדומין היתה כולה תכלת עושה לבן שלה משאר צבעונין חוץ מן השחור מפני שהוא נראה כתכלת וכורך על הכל חוט אחד תכלת כדרך שעושין בשאר ציציות שאינן צבועין:
9
The punishment given someone who does not wear [tzitzit of white strands] is more severe than that given one who does not wear techelet, because the white strands are easily accessible while techelet is not available in every time and in every era, because of the [unique] dye mentioned above.14
ט
קשה עונש מי שאינו מניח לבן יותר מעונש שלא הניח תכלת לפי שהלבן מצוי לכל והתכלת אינו מצויה בכ"מ ולא בכל זמן מפני הצבע שאמרנו:
FOOTNOTES
1.
The identity of the chilazon is a matter of question. Menachot 44a states that it would be visible only once in seventy years. From Bechorot 6:2, one can infer that it was a long snakelike fish. From other sources, it appears to be a snaillike animal. In his Commentary on the Mishnah (Menachot 4:1), the Rambam writes that techelet is no longer available. Similarly, Rabbenu Yitzchak Alfasi (who lived two generations before the Rambam) writes that "we do not have techelet."
Approximately one hundred years ago, Rabbi Gershon Henoch Leiner attempted to reintroduce a dye which he determined to betechelet. Similarly, Rabbi Herzog, the first Chief Rabbi of Israel, attempted to locate the chilazon. Although, from a theoretical perspective, the Torah community appreciated the value of their research, in practice, their decisions were not accepted by the majority of Torah scholars.
2.
Though ים המלח generally refers to the Dead Sea, there are times when the Rambam uses this term to refer to the Mediterranean. See the conclusion of his Commentary on the Mishnah.
3.
Menachot 42b interprets the phrase, "totally techelet" (Exodus 28:31), to mean that the entire dye must be intended for a ritual purpose.
4.
Thus, it is unfit to be used for tzitzit. This wool should be burned lest it be discovered by someone else and unknowingly used for tzitzit.
5. Since it was purchased from a recognized dealer, there is no obligation to check it. Nevertheless, if it was checked, it can be disqualified. See Halachah 6.
6.
The Rambam's statements appear to imply that the blood of the chilazon must be used for tzitzit, not because of a Torah decree, but because it was the only lasting dye they had (Kinat Eliyahu).
7.
These processes are mentioned in Menachot 42b-43a.
8.
The concept of two seals is explained in the laws of kashrut. See Hilchot Ma'achalot Asurot 13:8.
9.
Even if it proves to be techelet, we assume that it was not dyed for the purpose of being used for tzitzit.
10.
We assume that twisted strands of techelet were made to be used for tzitzit. It is unlikely that someone would go to the trouble of twisting strands of techelet for any other purpose. (See the Ra'avad.)
Our text follows the standard published versions of the Mishneh Torah, which is supported by a responsum purported to have been written by the Rambam. The original printings and many authoritative editions of the Mishneh Torah state that even twisted strands of techelet are not acceptable when found in the marketplace. This version appears to be supported by the Rambam's ruling, Hilchot Shabbat 19:24, which is based on the same Talmudic passage, Eruvin 96b.
11.
We assume that a merchant will not risk tarnishing his reputation by misrepresenting an article.
12.
The rationale for this decision is that tzitzit must be "of the same type of fabric as the fringe of the garment." This also implies that they should share the same color as the fringe (Rashi, Menachot 43b).
This decision is not shared by Tosafot, Menachot 41b, which rules that white strands are appropriate even when the garment itself is of another color. The Shulchan Aruch (Orach Chayim 9:5) mentions that those who are precise in their performance of mitzvot follow the Rambam's view. The Ramah, however, maintains that one should use white tzitziot for all garments.
13.
The Kessef Mishneh notes that the Rambam's statements are not an exact quote from his source, Menachot, ibid., which substitutes the word kelah ilan instead of black. Kelah ilan is a dye which looks almost exactly the same as techelet except that it is not made from the blood of the chilazon. The Kessef Mishneh suggests that the Rambam meant that any dark color is unacceptable although lighter colors would be acceptable. It is necessary that there be a contrast between the color of the strands of tzitzit, just as there is a contrast between white and techelet.
14.
Even in Talmudic times, techelet was very expensive and difficult to obtain. As mentioned in the commentary on Halachah 1, according to most authorities, techelet is not available in the present era, nor has it been available for at least 1000 years.
144
Rambam:
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English Text | Hebrew Text
Audio: Listen | Download | Video ClassIssurei Biah - Chapter Six
1
The bleeding of niddah, the bleeding of zivah, the bleeding before childbirth,1 the pure blood that follows childbirth,2 are all one type of bleeding. They [all] come from the uterus, from the same source. The laws applying [to this bleeding], however, change according to the time [and circumstance],3 causing the woman who discovers the bleeding to be considered as pure, a niddah, or a zavah.
א
דם הנדה ודם הזבה ודם הקושי ודם יולדת ודם טוהר של יולדת כולו דם אחד הוא ומן המקור הוא בא ומעין אחד הוא ובזמנים בלבד הוא שישתנה דינו ותהיה רואה דם זו טהורה וזו נדה וזו זבה:
2
What is implied? When a woman menstruates for the first time or when she menstruates at the fixed time at which it has been established that she will menstruate,4 she is a niddah for seven full days. [This applies] whether she continues to bleed throughout the seven days or she only discovered one drop of blood. If she discovers blood on the eighth day, this is the blood of zivah, because it comes "outside the time for niddah" [Leviticus 15:25].5
ב
כיצד כשתראה האשה דם תחלה או כשתראה בשעת וסתה והוא העת שקבעה לנדתה הרי זו נדה כל שבעת הימים בין ראתה כל שבעה בין שלא ראתה אלא טיפה ראשונה בלבד ראתה דם ביום השמיני הרי זה דם זיבה מפני שהוא בלא עת נדתה:
3
Any blood that is discovered between one fixed time that a woman can be expected to menstruate and the next fixed time that she can be expected to menstruate is the blood of zivah. It is a halachah transmitted to Moses on Sinai that there are no more than eleven days between one menstrual bleeding and an another.
ג
וכן כל דם שתראה בתוך הימים שבין וסת נדה לוסת נדה הרי הוא דם זיבה והלכה למשה מסיני שאין בין זמן נדה לזמן נדה אלא אחד עשר יום בלבד:
4
All of the seven days beginning with the day on which a fixed time that a woman can be expected to menstruate was established are called "the days of niddah." [This applies] whether the woman menstruates or not.6 Why are they called "the days of niddah"? Because they are fit [for a woman to be considered] a niddah? Any blood discovered during these days is considered as the blood of niddah.
ד
כל שבעת הימים שנקבעה לה וסת בתחלתן הן הנקראין ימי נדתה בין ראתה בהן דם בין לא ראתה בהן דם ומפני מה נקראין ימי נדה מפני שהן ראויין לנדה וכל דם שתראה בהם דם נדה יחשב:
5
The eleven days that follow these seven are called "the days of zivah." [This applies] whether the woman discovers bleeding or not. Why are they called "the days of zivah"? Because they are fit [for a woman to be considered] a zivah? Any blood discovered during these days is considered as the blood of zivah. Take care with regard to these names: "the days of niddah" and "the days of zivah."
ה
וכל אחד עשר יום שאחר השבעה הן הנקראין ימי זיבתה בין ראתה בהן דם בין לא ראתה ולמה נקראין ימי זיבה מפני שהן ראויין לזיבה וכל דם שתראה בהן דם זיבה יחשב והזהר בשני שמות אלו שהן ימי נדתה וימי זיבתה:
6
Throughout her entire life, from the time she establishes a time when she can be expected to menstruate until she dies or until she transfers the time she can be expected to menstruate to another date,7 she should count seven days from the beginning of the day when she could be expected to menstruate and eleven days after them. Afterwards, [she counts] another seven days and another eleven days.8
Take care of this reckoning so that you will know [a woman's status] if she discovers blood. Was it in the days of niddah or the days of zivah? For throughout a woman's entire life, she [follows the same pattern]: seven days of niddah and eleven days of zivah unless the pattern was interrupted by a birth, as will be explained.9
ו
כל ימי האשה מיום שיקבע לה וסת עד שתמות או עד שיעקר הוסת ליום אחר תספור לעולם שבעה מתחלת יום הוסת ואחריהן אחד עשר [ואחריהן] שבעה ואחריהן אחד עשר ותזהר במנין כדי שתדע בעת שתראה דם אם בימי נדה ראתה או בימי זיבה שכל ימיה של אשה כך הן שבעה ימי נדה וי"א ימי זיבה אלא אם כן הפסיקה הלידה כמו שיתבאר:
7
When a woman discovers uterine bleeding during the days of zivah for only one day or for two consecutive days, she is called a minor zavah,10and she is called one who watches a day for a day.11 If she discovered [uterine bleeding] for three consecutive days, she is a zavah in the complete sense of the term. She is called a major zavah or merely referred to as a zavah without any further description. [This is derived from Leviticus 15:25]: "When a woman will have a flow of blood for many days...." The minimum implied by the plural form, "days," is two. "Many" indicates [at least] three.
ז
אשה שראתה דם בימי זיבתה יום אחד בלבד או ב' ימים זה אחר זה נקראת זבה קטנה ונקראת שומרת יום כנגד יום ואם ראתה ג' ימים זה אחר זה הרי זו זבה גמורה והיא הנקראת זבה גדולה ונקראת זבה סתם שנאמר ואשה כי יזוב זוב דמה ימים רבים מיעוט ימים שנים רבים ג':
8
There is no difference between a major zavah and a minor zavah except the counting of seven ["spotless" days] and the necessity to bring a sacrifice. For a major zavah must count seven "spotless" days [before immersing to regain ritual purity] and a minor zavah need only count one day. And a major zavah must bring a sacrifice when she purifies herself12 and a minor zavah need not. They are both impure and the prohibition against relations applies to both of them equally.
ח
אין בין זבה גדולה לזבה קטנה אלא ספירת שבעה והבאת קרבן שזבה גדולה צריכה לספור שבעה ימים נקיים וזבה קטנה אינה סופרת אלא יום אחד בלבד וזבה גדולה מביאה קרבן כשתטהר [וזבה קטנה אינה מביאה קרבן כשתטהר] אבל לענין טומאה ואיסור ביאה שתיהן שוות:
9
What is implied? If she discovered blood in the days of zivah - whether she discovered it in the beginning of the night or she discovered it at the end of the day - that entire day, she is impure. It is as if the bleeding did not cease from the time she discovered it until the sun sets. She should watch herself throughout the night.13If there are no signs of bleeding at night, she should arise in the morning and immerse herself after sunrise.14 She should watch herself for the entire day. If there are no signs of bleeding,15 there is then a pure day to compensate for the impure day and she is permitted to her husband at night.
ט
כיצד ראתה דם בימי זיבתה בין שראתה בתחלת הלילה בין שראתה בסוף היום הרי אותו היום כולו טמא וכאילו לא פסק הדם מעת שראתה עד ששקעה החמה ומשמרת כל הלילה ואם לא ראתה כלום בלילה משכמת למחר וטובלת אחר שתנץ החמה ומשמרת כל היום אם לא ראתה כלום הרי זה יום אחד טהור כנגד היום הטמא והרי היא מותרת לבעלה לערב:
10
If she discovered [uterine] bleeding also on the second day, whether at night or whether during the day, after she immersed herself, that second day is also impure and she must watch herself for the entire third night. If there are no signs of bleeding at night, she should arise in the morning and immerse herself after sunrise. She should watch herself for the entire day.16 If there are no signs of bleeding, there is then a pure day to compensate for the two impure days17 and she is permitted to her husband at night.
י
ראתה דם גם ביום הב' בין בלילו בין ביומו אחר שטבלה הרי היום השני טמא ומשמרת כל ליל ג' אם לא ראתה משכמת למחר וטובלת אחר שתנץ החמה ומשמרת כל היום אם לא ראתה כלום ה"ז יום אחד טהור כנגד ב' ימים הטמאים ומותרת לבעלה לערב:
11
If she discovered [uterine] bleeding on the third day, whether during the day or at night, she is a major zavah and she must count seven pure days when there is no uterine bleeding [at all], as [Leviticus 15:28] states: "She must count seven days for herself." She immerses herself on the seventh day after sunrise and is permitted to her husband at night. On the eighth day, she brings her sacrifice, two turtle doves or two doves.
יא
ראתה דם גם בג' בין ביומו בין בלילו ה"ז זבה גדולה וצריכה לספור ז' ימים טהורים בלא דם שנאמר וספרה לה שבעה ימים וגו' וטובלת ביום השביעי אחר הנץ החמה והרי היא מותרת לבעלה לערב וביום השמיני מביאה קרבנה ב' תורים או ב' בני יונה:
12
When a minor zavah immerses herself at night18 during the day she is watching or a major zavah immerses herself on the seventh night, it is as if she did not immerse herself.19 She is like a niddah who immerses herself within the seven days.
יב
זבה קטנה שטבלה בלילה של יום השמור או זבה גדולה שטבלה בליל ז' כאילו לא טבלה והרי היא כנדה שטבלה בתוך שבעה:
13
When a person has relations with a major zavah after she immersed herself on the seventh day of her counting [of "spotless" days] or with a minor zavah after she immersed herself on the day on which she must watch herself, he is not liable for kerait, because she immersed herself at the time she was fit to immerse herself when regaining ritual purity.20 This woman, however, possessed improper culture, for relations with her and things she touches are tenative.21
יג
הבא על זבה גדולה ביום שביעי של ספירה אחר שטבלה או על זבה קטנה ביום השמור אחר שטבלה פטור מן הכרת כיון שטבלה בזמן הראוי לטבילתה טהורה ולאשה זו יהיה לה תרבות רעה שהרי בעילתה ומגעה תלויין:
14
What is meant by their being "tentative"? If the day on which she immersed herself is completed without her discovering any uterine bleeding, everything which she touched after she immersed herself is ritually pure and there is no liability for relations with her. If, however, she discovers blood on this day after immersing herself, she is considered as a zavah retroactively. Anything which she touched is retroactively considered as impure and she and the man who engaged in relations with her are obligated to bring a sacrifice.22 Therefore she is forbidden to her husband until the evening, lest she bring herself to a situation involving doubt.
יד
כיצד הן תלויין אם נשלם היום אחר הטבילה ולא ראתה דם הרי כל שנגעה בו אחר טבילתה טהור ובעילתה אחר הטבילה אין חייבין עליה כלום ואם ראתה דם ביום זה אחר שטבלה נמצאת זבה למפרע וכל שנגעה בו למפרע טמא והיא ובועלה חייבין בקרבן ולפיכך היא אסורה לבעלה עד לערב שלא תביא עצמה לידי ספק:
15
When a zavah counts six "spotless" days and discovers uterine bleeding on the seventh day, even if it is close to sunset,23 all of the days counted previously are invalidated24 and she begins a new reckoning of seven "spotless" days after the impure day.
טו
זבה שספרה ששת ימים נקיים ובשביעי ראתה דם אפילו סמוך לשקיעת החמה סותרת הכל וחוזרת למנות מאחר היום הטמא שבעה ימים נקיים:
16
If [a woman] discharges semen25 during the days she is counting, she invalidates one day. She is like a zav who has a seminal emission who invalidates one day [in his counting].26
If she discovered uterine bleeding on the tenth, eleventh, and twelfth days of her "days of zivah," she is not considered a major zavah. Instead, from the state of a minor zavah, she becomes a niddah. For the twelfth day is the beginning of her days of niddah27 and a woman who discovers bleeding in her days of niddah does not become a zavah, as we explained.28
טז
פלטה שכבת זרע בתוך ימי הספורה סותרת יום אחד מפני שהוא כזב שראה קרי שסותר יום אחד ראתה דם בעשירי מימי זיבתה ובאחד עשר ובשתים עשר אף על פי שראתה שלשה ימים זה אחר זה אינה זבה גדולה אלא יצאת מזיבות קטנה לנדה שיום שנים עשר מתחלת נדתה והרואה בימי נדתה אינה זבה כמו שביארנו:
17
What is the intent of the Torah's wording [Leviticus 15:25]: "After the time for niddah"? That if she discovered bleeding on the three days that follow her niddah [bleeding], she is a zavah,29 i.e., she discovered bleeding on the eighth day after the onset of the days of niddah, the ninth day, and the tenth day, i.e., the first three of the eleven days of zivah.
[The following laws apply if a woman] discovers bleeding on the eleventh day of zivah and she immersed herself in the evening on the night of the twelfth day and engaged in relations.30 Although she is impure and the man who engaged in relations with her becomes impure and the laws regarding the impurity of the places where they both sit and lie apply, the couple are not liable for kerait. [The rationale is that] the twelfth day is not joined with the eleventh day for her to be considered a zavah. Her immersion that night is effective in saving her from [being liable to bring] a sacrifice.31
יז
ומה הוא זה שכתוב בתורה או כי תזוב על נדתה שאם ראתה שלשה ימים סמוך לנדתה הרי זו זבה כגון שראתה בשמיני לנדתה ובתשיעי ובעשירי שהן ראשון ושני ושלישי מהאחד עשר יום שהן ימי זיבתה ראתה דם בי"א מימי זיבתה וטבלה לערב שהוא ליל י"ב ושמשה מטתה אע"פ שהיא טמאה ובועלה טמא ועושין משכב ומושב אינם חייבים כרת מפני שאין יום י"ב מצטרף ליום י"א לעשות זבה הועילה לה טבילת ליל זה להצילה מן הקרבן:
18
If she immerses herself on the twelfth day after sunrise, she is forbidden to her husband until the evening as is the law with regard to any minor zavah.32 If [her husband] transgresses and engages in relations with her, neither of them are liable at all.33 Even if she discovers blood on the twelfth day after they engaged in relations it is of no significance. For this is the blood of niddah and it is not associated with [the bleeding of] the previous day.
יח
טבלה ביום י"ב אחר שתנץ החמה הרי זו אסורה לבעלה עד לערב כדין כל זבה קטנה ואם עבר ובעלה שניהן פטורין מכלום ואפילו ראתה דם אחר שבא עליה ביום י"ב אין בכך כלום שזה דם נדה הוא ואינו מצטרף ליום שלפניו:
19
If she discovers bleeding at the conclusion of her seventh day of niddah during bein hashamashot,34 and then discovers bleeding on the ninth day and the tenth day, there is an unresolved doubt if she is considered a [major]35 zavah.36 For perhaps the [blood] discovered at first was on the eighth night and thus it is as if she discovered blood on three consecutive days at the beginning of her days of zivah.
Similarly, if she discovered bleeding on the ninth and tenth days of her days of zivah and discovered bleeding again at the conclusion of the eleventh day during bein hashamashot, there is an unresolved doubt if she is considered a [major] zavah. For perhaps the final discovery [of bleeding] was on the eleventh day and she will have discovered [bleeding] on three consecutive days during her days of zivah.
יט
ראתה דם בסוף שביעי לנדתה בין השמשות וראתה בט' ובי' הרי זו ספק זבה שמא ראיה ראשונה בליל שמיני היתה ונמצאת שראתה ג' ימים זה אחר זה מתחלת ימי זיבתה וכן אם ראתה דם בט' ובי' מימי זיבתה וראתה בסוף יום י"א בין השמשות הרי זו ספק זבה שמא ראיה אחרונה ביום י"א היתה והרי ראתה ג' ימים זה אחר זה בימי זיבתה:
20
When a niddah inspects herself in the midst of her days of niddah and discovers that her bleeding has ceased, even if it ceased on the second37 day of her menstrual period, and either, inadvertently or intentionally, did not inspect herself again until many days after her [days of] niddah and discovers impurity,38 we do not say that she was impure for all those days and [hence,] she is a zavah.39 Instead, throughout the entire time that she did not inspect herself, we operate under the presumption that she is pure.40
If she inspected herself and found impurity, even if she checked herself on the seventh of her days of niddah, if she did not inspect herself again [before] bein hashamashot to separate herself from the impurity of niddah, but instead waited [several] days and afterwards inspected herself and found that she was pure, there is an unresolved doubt if she is considered a [major] zavah.41
If she discovered impurity, she is definitely a zavah. [The rationale is that since] at the beginning she discovered impurity and at the end, she discovered impurity, we operate under the presumption that she did not stop bleeding.42
On the first day of menstruation, even though a woman [conducted an inspection and] found that she was pure, it is as if she discovered impurity. For on the first day of menstruation, we operate under the presumption that a woman's flow will continue.43
כ
נדה שבדקה עצמה בתוך ימי נדתה ומצאה שפסק הדם ואפילו פסק בשני לנדתה ושגגה או הזידה ולא בדקה עד לאחר נדתה ימים רבים וכשבדקה מצאה טומאה אין אומרים שמא כל אותן הימים היתה טמאה ותהיה זבה אלא כל אותן הימים שלא בדקה בחזקת טהרה בדקה עצמה ומצאה טמאה אפילו בדקה בשביעי לנדתה ובין השמשות לא בדקה עצמה כדי לפרוש מטומאת נדה אלא המתינה ימים ואח"כ בדקה ומצאת טהורה הרי זו ספק זבה ואם מצאה טמאה הרי זו זבה ודאית שכיון שבתחלה מצאה טמאה ולבסוף טומאה הרי זו בחזקת שלא פסק ויום ראשון של נדה אף על פי שמצאה בו טהורה ה"ז כמי שמצאה טמאה שיום ראשון כולו הוחזק המעין פתוח:
21
When a zavah inspects herself on the first day of [the seven days]44 she must count and finds herself pure and then did not inspect herself until the seventh day and found that she was pure, she can be assumed to be pure.45 It is as if she inspected herself for all of the seven days and discovered herself to be pure.
כא
זבה שבדקה עצמה בראשון מימי הספירה ומצאה טהור ולא בדקה עד יום שביעי ומצאה טהור הרי זו בחזקת טהרה וכאילו בדקה כל שבעה ומצאה טהור:
22
Similarly, if she inspects herself on the first day of [the seven days] she must count and finds herself pure and [inspects herself] on the eighth day and found that she was pure, she can be assumed to be pure.46
If she checked herself on the third day of zivah and discovered that the bleeding had ceased, but did not check herself on the first day of counting and then checked herself on the seventh day, she can be assumed to be pure.47
The same laws apply to a zav48 with regard to all these inspections if he finds himself pure and it is considered as if he counted these days.
כב
וכן אם בדקה ביום ראשון מימי הספירה ומצאה טהור וביום הח' ומצאה טהור הרי זו בחזקת טהרה בדקה ביום ג' לזיבתה ומצאה שפסק הדם ולא בדקה ביום ראשון מימי הספירה ובשביעי בדקה ומצאה טהור ה"ז בחזקת טהרה והוא הדין לזב בכל אלו הבדיקות שהוא טהור ועלו לו ימי ספירה:
23
Whenever there is a doubt whether a woman is niddah or a zavah, she must count seven "spotless" days49 because of the doubt. She immerses herself on the night preceding the eighth day50 Afterwards, she is permitted to her husband. She must bring the sacrifice of a zavah, but it is not eaten as will be explained in the appropriate place.51
כג
כל אשה שהיא ספק נדה ספק זבה צריכה לישב שבעת ימים נקיים מספק וטובלת בליל שמיני ואחר כך תהיה מותרת לבעלה ומביאה קרבן זבה ואינו נאכל כמו שיתבאר במקומו:
FOOTNOTES
1.
See Chapter 7, Halachah 1.
2.
See Chapter 4, Halachah 2,5.
3.
Niddah 96b states: "It [comes from] one source. [Here,] the Torah ruled it impure, and [here,] the Torah ruled it pure."
4.
I.e., this is speaking about a woman who has a regular day of the month or interval at which she menstruates.
5.
I.e., in addition to the impurity associated with niddah, ordinary menstrual bleeding, the Torah establishes a category of impurity when a woman suffers uterine bleeding at times other than the days she is a niddah. This category is referred to as zivah. A woman enters this category when she suffers uterine bleeding between the day following the seven days associated with her ordinary menstrual bleeding and the eighteenth day following those days. As will be explained in the commentary to the following halachot, there is a difference of opinion between the Rambam and the other Rishonim with regard to the definition of these seven days.
6.
As will be explained, according to the Rambam, the definition of days as "the days of niddah" is not dependent on whether a woman actually menstruates or not, but on the day when, according to the schedule established previously, she could be expected to menstruate.
7.
As occurs after birth, as stated in Chapter 7, Halachah 2.
8.
The simple meaning of the Rambam's words is that the same 18 day pattern - 7 days niddah, 11 days zivah - continues throughout a woman's life whether or not she menstruates on those days or not. When she menstruates she must see whether she is in the midst of the days of niddah or the days zivah and follow the appropriate laws.
Rashi and Ramban offer a different interpretation. According to their view, the day's of niddah and zivah depend on a woman's circumstances each month. When she menstruates, she begins the days of niddah. If she continues bleeding beyond seven days or if she discovers uterine bleeding after these seven days (but within the next eleven days), she becomes a zavah. She remains in that category until seven "spotless" days pass. After those seven days, when she discovers uterine bleeding again, she becomes a niddah. Similarly, if she does not discover uterine bleeding within the eleven days, the next time she discovers uterine bleeding, she is considered as a niddah.
There are Talmudic passages which appear to support both positions. The position of Rashi and the Ramban appears to be closer to a woman's actual physical pattern and the commentaries question why the Rambam - a doctor - did not take note of this dimension. The Tur (Yoreh De'ah 183) follows the view shared by Rashi and the Ramban. In practice, however, this difference of opinion is not relevant at all, for as stated in Chapter 11, at present, Jewish women have accepted the stringency of counting seven "spotless" days whenever they discover even the slightest uterine bleeding. Hence, whatever their status actually is, they will certainly not transgress.
9.
Chapter 7, Halachah 2.
10.
The distinctions between a minor zavah and a major zavah are discussed in the following halachah.
11.
As indicated in the following two halachot, the intent is that for the day(s) she is impure, she must observe one "spotless" day.
12.
See Hilchot Mechusrei Kapporah, ch. 1, for a description of this sacrifice.
13.
I.e., take note if there is any bleeding. It is sufficient to check and see on the following morning if there are any signs of bleeding.
14.
She may not, however, touch any articles that are ritually pure or engage in relations with her husband until nightfall, as explained in Halachot 13 and 14.
15.
If, however, there are signs of bleeding, her immersion is disqualified retroactively and it is as if she was impure for the entire day.
16.
Lest she discover uterine bleeding and become impure retroactively.
17.
The one day is sufficient. There is no need for two days, one for each of the impure days.
18.
See Rabbi Akiva Eiger who questions whether the Rambam would accept the immersion of a woman who immerses herself between dawn (alot hashachar) and sunrise.
19.
I.e., the immersion must be made after sunrise.
20.
Even if she later discovers uterine bleeding and is therefore considered impure, they are not considered to have transgressed intentionally, because at the time, the woman was potentially in a state of ritual purity.
21.
I.e., as stated in the following halachah, she can retroactively be considered impure.
22.
For inadvertently violating the transgression against relations with a zavah.
23.
If, however, the bleeding is not discovered until after nightfall, she is considered to have regained ritual purity and then become impure anew as a minor zavah.
24.
I.e., it is not only that she loses the one day; all of the days that she had counted previously are also invalidated. The seven "spotless" days must be consecutive [Shulchan Aruch (Yoreh De'ah 196:10)].
25.
I.e., she engaged in relations with a man and then discharged his semen from her vagina. This is speaking about a situation in which the couple engaged in relations when forbidden. Alternatively, she engaged in relations before becoming a zavah and discharged the semen after entering that state of impurity. For the semen to render her impure, it must be less than three full days old. See Shulchan Aruch (Yoreh De'ah 196:11).
26.
See Hilchot Mechusrei Kapparah 3:2.
27.
As stated in Halachot 5 and 6, there are only eleven days of zivah. Afterwards, the days of niddah begin again.
28.
See Halachah 4 which states: "Any blood discovered during these days is considered as the blood of niddah." Thus she will have only discovered blood on two days of zivah. That is not sufficient to render her a major zavah.
29.
I.e., we do not say that her menstrual bleeding is extended. Instead, this bleeding is considered as a new phase, governed by different laws.
30.
For she is required to wait for one "spotless" day before engaging in relations (Ra'avad). The Maggid Mishneh explains that this is a Rabbinic requirement.
31.
Needless to say, however, she is forbidden to engage in such relations.
32.
By Rabbinic Law as stated in Halachah 14 and notes. She may, however, touch articles that are ritually pure, as stated in Hilchot Mitamei Mishkav UMoshav 5:8.
33.
Since she immersed herself, her previous impurity departs and any new bleeding is not associated with the bleeding of zivah as the Rambam continues to explain.
34.
The period between sunset and the appearance of three stars. There is an unresolved doubt among the Rabbis if this time is considered as the conclusion of the previous day, the beginning of the following day, or a separate time of its own. See Hilchot Shabbat 5:4.
35.
I.e., she is certainly a minor zavah.
36.
She must count seven "spotless" days before engaging in relations. Also, she brings a sacrifice, but it is not eaten, as explained in Hilchot Mechusrei Kapparah 1:6.
37.
On the first day, however, such an inspection is of no consequence, for as the Rambam states at the conclusion of the halachah, on the first day, we assume that she will continue to bleed.
38.
I.e., uterine bleeding.
39.
I.e., we do not consider her to have bled for the entire time from the time she first inspected herself until the time that she discovered the bleeding.
40.
I.e., we say that the uterine bleeding did not begin until it was discovered. This reflects a general principle: Once uterine bleeding is known to have stopped, we do not think that it has begun again until it is discovered. The Maggid Mishneh explains that this law applies whether the woman immersed herself or not.
41.
For perhaps she had continued bleeding from the conclusion of her days of niddah until shortly before she made an inspection. We have no way of knowing either way and hence, give her the status of a zavah because of the doubt.
42.
Although we do not have certain evidence that she continued to bleed for this entire time, we operate under that assumption for the reason the Rambam mentions.
43.
From the statements of the Shulchan Aruch (Yoreh De'ah 196:2) and the notes of the Dagul Mervavah, it would appear that if the woman's flow stops in the late afternoon of the first day, it is considered to have ceased.
44.
After making a hefsek taharah, an inspection that determines that the bleeding has ceased on the previous afternoon, before sunset.
45.
Nevertheless, at the outset, a woman should inspect herself twice on each of these seven days [Shulchan Aruch (Yoreh De'ah 196:4)].
46.
I.e., despite the fact that she waited an extra day and did not immerse herself as soon as she was allowed, she is still considered as pure.
47.
See Shulchan Aruch (Yoreh De'ah 196:4) which mentions a difference of opinion on this matter, quoting also the opinion of Sefer Mitzvot Gadol who maintains that one must make an inspection on both the first and the seventh day.
48.
Who must also inspect himself and count seven "spotless" days. See Hilchot Mechusrei Kapparah, ch. 3.
49.
As is required of a zavah.
50.
Like a niddah who may not immerse herself during the day.
51.
Hilchot Mechusrei Kapparah 1:6.
Issurei Biah - Chapter Seven
1
When a pregnant woman begins to feel pain, the labor pains take hold of her, and there is a flow of blood before she gives birth, that bleeding called "the blood of the throes."
What are the laws that govern it? If it comes during her days of niddah, it is considered as niddah bleeding and she is impure as a niddah. If it comes in her days of zivah, she is pure.1 [This is derived from Leviticus 15:19]: "When blood flows within her flesh." According to the Oral Tradition , we learn that the bleeding must come from herself, and not because of a child.
[The above applies] provided she gives birth to a living child. If, however, she miscarries, [the laws of "the blood of] the throes" do not apply.
Even if the blood is flowing together with contractions and pain for fourteen days2 before she gives birth, this is considered as "the blood of the throes" and she is pure. If, however, the bleeding began fifteen days or more before birth, the bleeding is considered as "the blood of zivah" and the laws that apply to a woman who gives birth while in the state of zivah apply to her.3
א
מעוברת שהתחילה להצטער ואחזוה חבלי לידה והתחיל הדם לצאת קודם שתלד אותו הדם הוא הנקרא דם הקושי והיאך דינו אם בא בימי נדתה הרי הוא דם נדה והרי זו טמאה נדה ואם בא בימי זיבתה ה"ז טהורה שנאמר בזבה דם יהיה זובה בבשרה מפי השמועה למדו זובה מחמת עצמה ולא מחמת ולד ובלבד שתלד ולד חי אבל אם הפילה אין קושי לנפלים אפילו היה הדם שותת ויורד עם החבלים והצער י"ד יום קודם שתלד ה"ז דם קושי וטהור אבל אם התחיל הדם קודם הלידה בט"ו יום או יתר ה"ז דם זיבה והרי היא יולדת בזוב:
2
When does the above apply? When the contractions, throes, and pain did not cease, but instead, she continued having difficulty until she gave birth. If, however, she discovered bleeding for three days or more during her "days of zivah" amid pain and throes, but the pains cease and the throes ease after three days and she is able to remain comfortable for 24 hours or more, she is a zavah.4 For if the bleeding was coming as a result of the child, the pain and the throes would not cease [for that long]. If she gives birth afterwards, the laws that apply to a woman who gives birth while in the state of zivah apply to her.5
ב
במה דברים אמורים בשלא פסקו הצירים והחבלים והצער אלא מתקשה והולכת עד שילדה אבל אם ראתה דם ג' ימים או יתר בימי זיבתה בצער וחבלים ופסק לה הצער ורווח לה מן החבלים אחר השלשה ימים ועמדה בנחת כ"ד שעות או יתר אע"פ שלא פסק הדם ואף על פי שחזר הצער והחבלים אחר כ"ד שעות הרי זו זבה שאילו היה הדם מחמת הולד לא פסק הצער ולא החבלים ואם ילדה אחרי כן הרי זו יולדת בזוב:
3
When she discovers bleeding for one day without pain and then for two days with difficulty and then gives birth, [discovers bleeding] for two days without pain and then for one day with difficulty and gives birth, or [discovers bleeding] for one day with difficulty, then for one day without pain, and then for one day with difficulty and gives birth, the laws that apply to a woman who gives birth while in the state of zivah do not apply to her.
If, however, she discovers bleeding for one day with difficulty and then for two days without pain and then6 gives birth, [discovers bleeding] for two days with difficulty and then for one day without pain and gives birth, or [discovers bleeding] for one day without pain, then for one day with difficulty, and then for one day without pain and gives birth, the laws that apply to a woman who gives birth while in the state of zivah apply to her.7
This is the general principle: When there are throes in proximity to birth, the laws that apply to a woman who gives birth while in the state of zivah do not apply to her. When there is ease in proximity to birth, the laws that apply to a woman who gives birth while in the state of zivah apply to her.
ג
ראתה יום אחד בלא צער ושנים בקושי וילדה או שנים בלא צער ויום אחד בקושי וילדה או יום בקושי ויום בלא צער ויום בקושי וילדה אינה יולדת בזוב אבל אם ראתה יום אחד בקושי ושנים בלא צער וילדה או ב' בקושי ואחד בלא צער וילדה או יום בלא צער ויום בקושי ויום בלא צער וילדה הרי זו יולדת בזוב זה הכלל קושי סמוך ללידה אין זו יולדת בזוב שופי סמוך ללידה הרי זו יולדת בזוב:
4
When the third day of her sighting blood is the day on which she gives birth, even if the entire day is characterized by ease, the laws that apply to a woman who gives birth while in the state of zivah do not apply to her. [The rationale is that] the day she gave birth is close to difficulty.8
If she discovered bleeding for two days and miscarried on the third day, but did not identify what emerged in the miscarriage,9 her status is doubtful. There is a question if the laws of zivah or the laws of a woman who gave birth apply to her.10
ד
חל שלישי לראייתה להיות ביום הלידה אפילו כל היום כולו בשופי אין זו יולדת בזוב שהרי יום הלידה סמוך לקושי ראתה שני ימים ובשלישי הפילה ואין ידוע מה הפילה הרי זו ספק יולדת וספק זבה:
5
What are the laws that apply to a woman who gives birth while in the state of zivah? She must abide seven spotless days.11 Afterwards, she immerses herself at night and is permitted to her husband. Only then do the laws of "the blood of purity" apply to her. She must bring an offering of a zavah and the offering of childbirth. Accordingly, if she gives birth to a male, even if her bleeding ceases on the day she gives birth, she should count seven "spotless" days and immerse herself. If she gives birth to a female and counts seven "spotless" days which conclude with the fourteen days [she is impure because of] birth or after them, she can immerse herself and she is permitted to her husband. If the days of her counting conclude within the fourteen days, she is forbidden to her husband until the fifteenth night.12
ה
כיצד דין יולדת בזוב צריכה לישב שבעה ימים נקיים וטובלת לערב ואחר כך תהיה מותרת לבעלה ואח"כ יהיה לה דם טוהר ומביאה קרבן זבה וקרבן יולדת לפיכך אם ילדה זכר אפילו פסק הדם ביום הלידה סופרת שבעת ימים נקיים וטובלת ואם ילדה נקבה וספרה שבעה נקיים ושלמו עם י"ד של לידה או לאחריהן ה"ז טובלת ומותרת לבעלה ואם שלמו ימי הספירה בתוך י"ד ה"ז אסורה לבעלה עד ליל ט"ו:
6
What is implied? If she discovered bleeding for three days and then counted seven "spotless" days, there are [only] ten days and she remains forbidden to her husband until the fifteenth night.13 For the entire fourteen days, she is like a niddah.
Why do we not require a woman who gives birth while in the state of zivah to count seven "spotless" days after the seven days [of impurity that follow] the birth of a male or the fourteen days [of impurity that follow] the birth of a female?14Because the days following birth and the days of niddah in which blood is not sighted are counted as part of the seven "spotless" days, as will be explained.15
ו
כיצד הרי שראתה דם ג' וספרה שבעת ימים נקיים הרי י' ועדיין היא אסורה לבעלה עד ליל ט"ו שכל י"ד היא כנדה ולמה אין מצריכין את היולדת בזוב לספירת שבעה אחר שבעה של זכר ואחר י"ד של נקבה מפני שימי לידתה וימי נדתה שאינה רואה בהן עולין לה לספירת ז' כמו שיתבאר:
7
When a woman who gives birth while in the state of zivah does not cease bleeding,16 [the laws of] "the blood of purity" do not apply to her. Instead, any uterine bleeding is considered as the bleeding of zivah. If, however, she counted seven "spotless" days, completed the fourteen days [following the birth of] a female, and then immersed herself, [the laws of] "the blood of purity" apply to her [should] she sight bleeding during the 40 days following the birth of a male and the 80 days following the birth of a female.17
ז
יולדת בזוב שלא פסק דמה אין לה דם טוהר אלא כל דם שתראה כדם זיבה הוא אבל אם ספרה שבעת ימים נקיים ושלמו י"ד של נקבה וטבלה ואחר כך ראתה דם בתוך מ' של זכר ושמונים של נקבה ה"ז דם טוהר:
8
If she counted seven "spotless" days, but did not immerse herself immediately and afterwards18 discovered bleeding, she may [nevertheless] immerse herself. She is permitted to her husband immediately, for all of the days of purity are not fit neither for niddah, nor for zivah.19 Nevertheless, until she immerses herself, the blood itself is impure and renders others impure like the blood of niddah.20
ח
ספרה שבעה ימים נקיים ולא טבלה ואח"כ ראתה דם ה"ז טובלת ומותרת לבעלה מיד שכל ימי טוהר אינן ראויות לא לנדה ולא לזיבה אבל עצמו של דם טמא ומטמא כדין דם הנדה עד שתטבול:
9
[The following laws apply when a woman] gives birth to a female and after the fourteen days of impurity, she becomes pregnant again. She then [begins to miscarry and] the blood of childbirth begins to flow with the 80 days [of blood of purity]. This is also considered as "pure" blood. Although generally, we do not consider bleeding which precedes miscarriage as bleeding which precedes childbirth,21 [an exception is made in this instance]. For any blood that she sights during the days of purity is pure until she [actually] miscarries. When she miscarries, she becomes impure because of the birth. If [the fetus] she miscarries was male, she is impure as if she gave birth to a male. If [the fetus] she miscarries was female, she is impure as if she gave birth to a female. She counts the days of impurity and then the days of purity from the second "birth."
Even if she was pregnant with twins and miscarried one on one day and miscarried the other after several days passed, she counts days of impurity and days of purity from the second [miscarriage].
ט
היולדת נקבה ואחר י"ד שלה נתעברה והתחיל דם הקושי לבא לה בתוך שמנים הרי הוא דם טוהר אע"פ שאין קושי לנפלים שכל דמים שתראה בתוך ימי טוהר טהור הוא עד שתפיל הולד וכשתפיל תהיה טמאה לידה אם הפילה זכר טומאת זכר ואם הפילה נקבה טומאת נקבה ומונה ימי טומאה וימי מלאת מולד שני אפילו היו תאומים והפילה היום אחד והפילה האחר אפילו אחר כמה ימים מונה לשני ימי טומאה וימי מלאת:
10
When the flow of a zavah ceases, she begins to count her seven "spotless" days, and then the blood of the throes of childbirth comes in the midst of the "spotless" days, it does not nullify her counting. [On the contrary,] the days of bleeding are counted as part of the seven days.22
Similarly, if she gave birth in the midst of the seven "spotless" days, the birth does not nullify her counting. Indeed, the days of birth can be counted in the seven ["spotless"] days23 even though she is impure. [This is indicated by Leviticus 15:28]: "If she has become pure from her zivah." Implied is that since she has become pure from her zivah - even though she is impure for other reasons, e.g., the impurity of childbirth, the impurity of niddah, or the impurity of tzara'at24 - she may count on them. These types of impurity and the like do not nullify her counting.
י
זבה שפסק זובה והתחילה למנות שבעת ימים נקיים ובא לה דם קושי בתוך ימים נקיים אינו סותר וימי הקושי עולים למנין ז' וכן אם ילדה בשבעה ימים נקיים אין הלידה סותרת וימי הלידה עולין לה למנין שבעה אף על פי שהיא טמאה בהן שנאמר ואם טהרה מזובה כיון שטהרה מזובה אע"פ שהיא טמאה טומאה אחרת כגון טומאת לידה או טומאת נדה או טומאת צרעת הרי זו סופרת בהן ואין טומאות אלו וכיוצא בהן סותרין הספירה:
11
When a woman does not discover bleeding in her niddah days25 and the days following childbirth, they may be counted as part of her seven "spotless" days. If she does discover bleeding during these days, these days are not counted, nor do they nullify her previous reckoning. Instead, she completes her counting, adding to the days counted previously, when her bleeding ceases. For the only bleeding that nullifies a woman's counting is zivah bleeding. These types of bleeding invalidate only that very day.
יא
ימי לידתה וימי נדתה אם לא ראתה בהן דם הרי אלו עולין לה לספירת שבעת ימים נקיים ואם ראתה בהן דם אין עולין לה ימי הראייה ולא סותרין כל הימים אלא משלמת על הימים שספרה כשיפסוק הדם שאין סותר הכל אלא ראיית של זוב אבל אלו סותרין יומן בלבד:
12
After you have understood all the fundamental principles which we have explained, you will be able to comprehend our Sages' statement26 that a woman may discover uterine bleeding for 114 consecutive days without becoming a [major] zavah.
What is implied? [The first days are] the last two days before her days of niddah.27 [They are followed by] the seven days of niddah, two days [of zivah] which follow the days of niddah,28 14 days of [pre-birth] difficulty, the 80 days associated with the birth of a female, the seven days of niddah, and two days [of zivah] which follow the days of niddah.
From this, one learns that any bleeding that a woman discovers after the completion of the days associated with childbirth marks the beginning of her days of niddah. We do not pay attention to the previously existing times when she would be expected to menstruate.
Accordingly, there is a doubt whether a woman who discovers bleeding bein hashamashot29 is a niddah. For perhaps it is considered as if she discovered the bleeding at night, when her days of niddah could begin.
יב
מאחר שתבין כל העיקרים שביארנו יתבאר לך מה שאמרו חכמים שאפשר שתראה האשה דם מן המקור יום אחר יום מאה וארבעה עשר יום ולא תהיה זבה כיצד שנים לפני נדתה ושבעה ימי נדתה ושנים לאחר ימי נדתה וארבעה עשר קושי ושמונים של נקבה ושבעה ימי נדה ושנים אחר ימי נדה הא למדת שכל דם שתראה האשה אחר יום מלאת הוא תחלת נדתה ואין משגיחין על וסתות שמקודם לפיכך הרואה דם בסוף יום מלאת בין השמשות הרי זו ספק נדה שמא בלילה ראתה הדם שהוא תחלת ימי נדתה:
13
We have already explained30 that when a woman continues her niddah bleeding for seven days, she is permitted to engage in relations on the night of the eighth day after she immerses herself.31 A minor zavah who watches herself for one pure day and immerses herself is permitted to engage in relations in the evening. A major zavah must count seven "spotless" days. Then she immerses herself and is permitted to engage in relations on the night of the eighth day. There are only eleven days between [one set of] the "days of niddah" and a second set. During these eleven days, [a woman who discovers uterine bleeding will be either a minor zavah or a major zavah.
יג
כבר ביארנו שהנדה שראתה דם כל שבעה מותרת לשמש בליל ח' אחר שתטבול וזבה קטנה משמרת יום אחד טהור וטובלת ומותרת לשמש לערב וזבה גדולה סופרת שבעת ימים נקיים וטובלת ומותרת לשמש בליל שמיני ואין בין זמן נדה לנדה אלא אחד עשר יום בלבד ובאותן האחד עשר תהיה זבה קטנה או גדולה:
14
When you will remember all of these fundamental points, you will understand our Sages' statement32 that a woman who has established a fixed [continuous] pattern in which she discovers bleeding on one day and does not discover it on the following day. At the outset, she may engage in relations on the night and day of the eighth day,33 i.e., the first day after her "days of niddah." [On the whole,] she may engage in relations only four nights34 during eighteen days.35 She may not engage in relations during the days which are pure, because the days must be watched because of the [previous] impure day.36 Accordingly, if on the impure days, she always discovers bleeding at the beginning of the night, she may only engage in relations on the eighth day which is the first day after her "days of niddah."
יד
ומאחר שתהיה זוכר כל אלו העיקרים יתבאר לך זה שאמרו חכמים האשה שהוחזקה כל ימיה יום תראה דם ויום לא תראה בתחלה משמשת בליל ח' וביום ח' שהוא יום אחד אחר ימי נדתה ומשמשת בכל י"ח יום ארבעה לילות בלבד ואינה יכולה לשמש בימים הטהורים שהיום הטהור הוא שומר ליום הטמא לפיכך אם היתה רואה הדם בכל יום טמא מתחלת הלילה אינה משמשת אלא בח' בלבד שהוא יום אחד אחר ימי נדתה:
15
If [a woman's established pattern] is to discover bleeding for two impure days and then to experience two pure days, she may engage in relations on the eighth, the twelfth, the sixteenth, and the twentieth.37
טו
היתה רואה ב' ימים טמאין וב' ימים טהורים משמשת בח' ובי"ב ובט"ז ובכ':
16
If [a woman's established pattern] is to discover bleeding for three impure days and then to experience three pure days, she may engage in relations on two of the three pure days that follow her "days of niddah." For the first of them must be watched because of the two impure days that following her "days of niddah."38 Afterwards, she may never engage in relations again. For she will be established as a major zavah,39 but will never count seven "spotless" days [to purify herself].40
טז
היתה רואה ג' ימים טמאין וג' טהורין משמשת שני ימים מהג' הטהורין שאחר ימי נדתה שהאחד מהן שמור לשנים הטמאין הסמוכין לנדתה ושוב אינה משמשת לעולם שהרי הוחזקה זבה גדולה ואין לה שבעת ימים נקיים:
17
If [a woman's established pattern] is to discover bleeding for four impure days and then to experience four pure days, she may engage in relations on one day after her ["days of] niddah."41 Afterwards, she may never engage in relations again.42
יז
היתה רואה ד' ימים טמאים וד' ימים טהורין משמשת יום אחד שאחר נדתה ושוב אינה משמשת לעולם:
18
13If [a woman's established pattern] is to discover bleeding for five impure days and then to experience five pure days, she may engage in relations on three days after her ["days of] niddah."43 Afterwards, she may never engage in relations again.
יח
היתה רואה חמשה ימים טמאים וחמשה ימים טהורים משמרת הג' הסמוכים לנדתה ושוב אינה משמשת לעולם:
19
13If [a woman's established pattern] is to discover bleeding for six impure days and then to experience six pure days, she may engage in relations on five days after her ["days of] niddah."44 Afterwards, she may never engage in relations again.
יט
היתה רואה ששה ימים טמאין וששה ימים טהורין משמשת בחמשה ימים הסמוכים לנדתה תחלה ושוב אינה משמשת לעולם:
20
If [a woman's established pattern] is to discover bleeding for seven impure days and then to experience seven pure days, she may engage in relations during the first pure week that follows her ["days of] niddah." That is followed by an impure week which establishes her as a zavah.45 The week which follows is required to count [seven "spotless" days] and it is forbidden to engage in relations during it. Thus in four weeks she is allowed to engage in relations for only one week. Throughout her entire life, she may engage in relations for eighteen days in eighteen weeks.46
What is implied? During the fifth week, she is a zavah. The sixth week in which she is pure is required to count [seven "spotless" days]. During the seventh week, she is a zavah. During the eighth week, she must count. During the ninth week, when she discovers bleeding, five of these days are [during her] "days of niddah" and two are [during] the beginning of her "days of zivah."47 [Hence,] she must watch one day48 of the tenth week and may engage in relations for six [days]. During the eleventh week when she discovers bleeding, two are the conclusion of the days of zivah49 and five are during "the days of niddah." During the twelfth pure week, she may engage in relations for five days.50 During the thirteenth week, she is a zavah. During the fourteenth week, she must count. During the fifteenth week, she is a zavah. During the sixteenth week, she must count. During the seventeenth week, she is a zavah. During the eighteenth week, she must count.
She continues to count in this manner forever.51 Thus she will be able to engage in relations on eighteen days in eighteen weeks. If she did not have such a physical difficulty, and she would be a niddah for a week and be pure for eleven days, she would be able to engage in relations for eleven weeks, i.e., 77 days, out of the eighteen weeks.
כ
היתה רואה שבעה טמאין ושבעה טהורין משמשת השבוע הראשון הטהור הסמוך לנדתה ויבוא אחריו שבוע טמא תקבע בו זבה והשבוע הטהור שיבוא אחריו לספירה ואסורה לשמש בו נמצאת שלא שמשה מטתה בד' שבועות אלא שבוע אחד וכל ימיה משמשת שמנה עשר יום בכל שמנה עשר שבועות כיצד שבוע חמישי הרי היא זבה שבוע ששי שהיא בו טהורה לספירה שבוע שביעי זבה שבוע שמיני לספירה שבוע תשיעי שהיא רואה בו חמשה ימים ממנו מימי נדה ושנים מתחלת ימי זיבה משמרת יום אחד מן השבוע הי' הטהור ומשמשת ששה שבוע אחד עשר שהיא רואה בו שנים מסוף ימי זובה וחמשה מתחלת ימי נדה ומשמשת ה' ימים משבוע שנים עשר הטהור שבוע י"ג זבה ושבוע י"ד לספירה וכן שבוע ט"ו זבה שבוע ט"ז לספירה ושבוע י"ז זבה ושבוע י"ח לספירה וסופרת על דרך זו לעולם נמצאת אומר שבכל י"ח שבועות משמשת י"ח יום ואילו לא אירע לה חולי זה והיתה שבוע נדה וי"א יום טהורה היתה משמשת בכל הי"ח שבועות י"א שבועות שהן שבעה ושבעים יום:
21
When she discovers bleeding for one impure week and then is pure for a week, and thus can engage in relations for eighteen days, this is approximately52 one fourth of the days [on which she would ordinarily be allowed to engage in relations]. This is what our Sages53 [implied when] saying: "She may engage in relations for a fourth of her days."
כא
ובזמן שהיא רואה שבוע טמא ושבוע טהור משמשת י"ח יום שהם כמו רביע הימים וזו היא שאמרו חכמים משמשת רביע ימיה:
22
If [a woman's established pattern] is to discover bleeding for eight impure days and then to experience eight pure days, she may engage in relations for fifteen days amid 48 days.54
What is implied? Of the first eight days, seven are her "days of niddah" and one is the first of the "days of zivah" that follow the "days of niddah." She must watch one of the eight pure days and can engage in relations on seven of them. Afterwards, come seven impure days. Two of them are the final days of her "days of zivah" and six are in her days of niddah. Then come eight pure days. The first of them is the conclusion of her "days of niddah."55 She may engage in relations on the remaining seven.
Then come eight impure days. Four of them are the final days of her "days of zivah" and four are in her "days of niddah." Thus she is a major zavah and must count seven "spotless" days. Afterwards, come seven pure days. She counts for seven of them and may engage in relations for one day. Thus she may engage in relations for fifteen days in each 48.56
כב
היתה רואה ח' ימים טמא וח' ימים טהור הרי זו משמשת ט"ו יום מתוך מ"ח ימים כיצד שמנה טמא שבתחלה שבעה מהן ימי נדתה ויום אחד זיבות סמוך לנדתה משמרת לו יום אחד מן השמונה הטהורין ומשמשת שבעה ואחר כך יבואו לה שמונה טמאין מהן שנים תשלום ימי זיבתה וששה מימי נדתה ויבואו ח' טהורין יום אחד מהן תשלום ימי נדתה ומשמשת ז' שניות ואח"כ יבואו לה שמונה טמאים מהן ד' תשלום ימי זיבתה וד' מימי נדתה נמצאת זבה גדולה וצריכה ספירת שבעה יבאו לה ח' טהורים סופרת מהן שבעה ומשמשת יום אחד נמצאת משמשת ט"ו יום בכל מ"ח:
23
If [a woman's established pattern] is to discover bleeding for nine impure days and then to experience nine pure days, she may engage in relations for eight days in every eighteen days forever.57
What is implied? Of the nine impure [days]: Seven of them are her "days of niddah" and two are "days of zivah" that follow her "days of niddah." She must watch one day58 of the nine pure days and may engage in relations on the remaining eight. This pattern continues forever.
כג
היתה רואה ט' ימים טמאים וט' ימים טהורין משמשת ח' ימים בכל י"ח יום לעולם כיצד ט' הטמאים ז' מהן נדתה ושנים זיבות סמוך לנדתה משמרת להן יום אחד מן הט' הטהורין ומשמשת שמנה וכן לעולם:
24
If [a woman's established pattern] is to discover bleeding for ten impure days and then to experience ten pure days - and the same rules prevail for more than ten, indeed even 1000 days, if the same number of days are pure as impure59 - the number of days when she may engage in relations will equal the number of days [from when she began bleeding]60 as a zavah.
What is implied? If there are ten impure days, seven of them are days of niddah and three days of zivah. [Therefore on] her ten pure days, she must count seven and may engage in relations on three. Thus there will be three days when she may engage in relations and three days of zivah. Similarly, when she is impure for 100 days and pure for 100 days. The first seven are days of niddah and the following 93 [start on] her "days of zivah." Hence, of her 100 pure days, seven must be counted and she may engage in relations on 93 of them. Similar principles apply with regard to 1000 days or any other number of days.
כד
היתה רואה י' ימים טמא וי' טהור ומי' ולמעלה אפילו אלף יום טמא ואלף יום טהור יהיה ימי שמושה כמנין זיבתה כיצד י' הטמאים מהם ז' נדה וג' וג' זיבה י' הטהורים סופרת מהן שבעה ומשמשת ג' נמצאו ימי השמוש ג' וימי הזבות ג' וכן ק' יום טמאין וק' טהורין וק' הטמאין ז' מהן לנדה וצ"ג זיבות הק' הטהורין ז' מהן לספירה צ"ג לשמוש וכן אלף וכן כל מנין ומנין על דרך זו:
FOOTNOTES
1.
This law applied in the Talmudic era. As explained in Chapter 11, in subsequent generations, Jewish women accepted further stringencies upon themselves and such bleeding was considered as impure.
2.
Even though there are only eleven "days of zivah and thus some of this bleeding must come during her "days of niddah," since the bleeding began during the "days of zivah," she is granted an additional leniency. Niddah 38b derives this concept through Biblical exegesis.
3.
As explained in Halachot 5-7.
4.
I.e., the bleeding is considered as ordinary "blood of zivah."
5.
As explained in Halachot 5-7.
6.
From the following halachah, the intent appears to be "on the next day," i.e., on the fourth day of this sequence.
7.
As indicated by the general principle the Rambam cites. If the bleeding before birth is not accompanied by pain, it is not coming as a result of the birth.
8.
Since she gave birth on that day, she certainly experienced difficulty on it. For it is impossible to give birth without difficulty. Hence, the bleeding on the third day is attributed to the birth (Kiryat Sefer).
9.
We are not sure if she discharged a fetus without bleeding or merely an extensive amount of bleeding. See Niddah 21b. This reinforces the position that it is possible for the uterus to open without bleeding.
10.
In which instance, she is impure because of the birth. She must, however, count one "spotless" day before immersing herself, because of the two days on which she experienced bleeding.
11.
I.e., seven days without uterine bleeding. This is extremely rare after birth. Hence it is undesirable for a woman to be given this status.
12.
She must immerse herself on the fifteenth night. For within the fourteen days, she is considered as a niddah and her immersion is of no consequence (Kessef Mishneh).
13.
Because of the birth of a female. We do not allow her to immerse herself during the day like a zavah.
14.
Seemingly, that would be necessary, for she is impure at the time she is counting.
15.
In Halachah 11.
16.
For seven "spotless" days.
17.
For once she immersed herself after counting seven "spotless" days, her bleeding is no longer impure, as reflected in the following halachah.
18.
I.e., on the day(s) after the seven "spotless" days and the fourteen days associated with the birth of a female were completed.
19.
Thus the fact that she discovered bleeding does not change her state.
20.
See Hilchot Mitamei Mishkav UMoshav 5:2.
21.
I.e., bleeding which precedes miscarriage renders a woman impure, while bleeding in the throes of childbirth does not.
22.
The Rambam's ruling is based on the concept that since this blood is not impure, there is no reason why it should interrupt her counting. It is only impure bleeding that nullifies a woman's calculations.
The Ra'avad and others differ with the Rambam's ruling, explaining (based on Niddah 37a) that although the blood that precedes childbirth does not nullify a woman's counting, since she sights bleeding on these days, they cannot be considered as "spotless" days and therefore are not included in her reckoning.
23.
Provided she does not discover bleeding on them. If, however, she discovers bleeding, as stated in the following halachah, her counting is not nullified, but the days cannot be counted as "spotless," because this blood is impure (Maggid Mishneh).
24.
An affliction which is popularly - though incorrectly - translated as leprosy. See Leviticus ch. 13 and Hilchot Tumat Tzara'at.
25.
With this statement, the Rambam is implying two points:
a) as mentioned above, a woman returns to her cycle of niddah at the advent of the appropriate day, regardless of whether she has counted seven "spotless" days or not.
b) The seven "spotless" days need not be consecutive.
As mentioned in Chapter 6, the Ramban and others differ with the Rambam concerning these points (Maggid Mishneh). To reiterate, none of these points are at all relevant in the present day. For, as will be explained in ch. 11, from the late Talmudic era onward, Jewish women accepted the practice of counting seven "spotless" days after any and all uterine bleeding.
26.
Niddah 38a. By quoting this and the other instances mentioned until the end of the chapter, the Rambam is also supporting his interpretation of "the days of niddah" and "the days of zivah," explaining these passages according to his conception of these principles.
27.
I.e., the tenth and eleventh days of the days of zivah.
28.
From this, we see that the three days of zivah bleeding must be consecutive. If they are interrupted by other days, even by days on which the woman suffers uterine bleeding, she is not considered as a zavah.
29.
Between sunset and nightfall, at which time, there is, as explained above, a doubt whether it should be considered part of the previous day or the coming day.
30.
Chapter 4, Halachah 6; Chapter 6, Halachot 9-11.
31.
Provided of course, the bleeding ceases before nightfall.
32.
Niddah 54a.
33.
For as stated in the previous halachah, a woman may immerse herself and engage in relations directly after her "days of niddah" even if she discovered bleeding on the last day.
34.
I.e., the nights, but not the days.
35.
After eighteen days, the entire cycle repeats itself for her "days of niddah" begin again.
36.
I.e., a minor zavah must watch one day for every impure day. Therefore the woman must watch the tenth day, because of the bleeding of the ninth, the twelfth day, because of the bleeding of the eleventh, etc. In addition to the day and the night preceding and following the eighth day, he is allowed to engage in relations only on the nights preceding the eleventh, thirteenth, fifteenth, and seventeenth days. For the days which precedes these nights are pure. The other nights were preceded by days in which she discovered uterine bleeding.
37.
After the eighteenth day, she returns to her "days of niddah." The Rambam, nevertheless, mentions the twentieth day, because she is permitted to engage in relations on that day, because although it is in her "days of niddah," since she does not discover bleeding, she is not rendered impure. Although the cycle does not repeat itself in exactly the same manner צ i.e., her status in the second 18 days is opposite from the first צ she may engage in relations the same number of nights.
She is not permitted to engage in relations on the eleventh, fifteenth, and nineteenth days, for these days must be watched because of the impurity of the preceding two days.
38.
I.e., she will have discovered bleeding on the eight and ninth days, rendering her a minor zavah and requiring that she watch one pure day.
39.
After discovering blood on the thirteenth, fourteenth, and fifteenth days.
40.
For she only has three "pure" days, before she bleeds again.
41.
For the eighth day, the day immediately following her days of niddah is not impure.
42.
For as explained in the previous halachah, she will never reach seven "spotless" days to purify herself from the state of zivah. This principle also applies in the following two halachot.
43.
For the eighth, ninth, and tenth days are pure.
44.
For the eighth, ninth, tenth, eleventh, and twelfth days are pure.
45.
For the first four days of this week of impurity fall during her "days of zivah."
46.
After eighteen weeks, she returns to her original situation, discovering bleeding for her seven "days of niddah" and then begins the entire cycle again.
47.
Since she discovered bleeding during only two days of zivah, she is not considered as a major zavah and is not required to count seven "spotless" days.
48.
As is required of a minor zavah.
49.
Since she discovered bleeding during only two days of zivah, she is not considered as a major zavah and is not required to count seven "spotless" days.
50.
For the first two days are "days of niddah" that where preceded by days on which she discovered bleeding. Hence she is forbidden to engage in relations on them.
51.
For as stated above, every eighteen weeks, she returns to her original cycle.
52.
A day and a fraction less.
53.
Niddah 54a. This represents the Rambam's understanding of that passage. As the Maggid Mishneh relates, the Ramban has a different conception of the meaning of "days of niddah" and "days of zivah." According to his conception, our Sages' words can be interpreted exactly."
54.
The Maggid Mishneh notes that there is a difficulty, because the cycle does not renew itself after 48 days. Instead, it is not until 144 days that the cycle is renewed. Again, it is because of his interpretation of "days of niddah" and "days of zivah" that he somewhat contorts the interpretation of Niddah, loc. cit.. The Maggid Mishneh notes that in this instance as well, the interpretation of the Ramban leads to a straightforward explanation of that passage.
55.
Hence she may not engage in relations on it. It nevertheless serves as a "spotless" day to release the prohibition from the two days of zivah bleeding.
56.
In truth in the first 48 out of 144 as stated above.
57.
In this instance, the Rambam's interpretation also produce an effective calculation. For the woman's physical cycle is renewed every eighteen days and precisely that time is duration of the cycle of niddah and zivah.
58.
For she does not become a major zavah if she bleeds for two days.
59.
In this instance, the pattern will always return to the same starting point, for in all instances, the woman will have three days of zivah among her impure days and seven "spotless" days among her pure days. She will thus always become a zavah and require seven "spotless" days to become pure. Even though in the subsequent cycles, the first day she discovers bleeding may not be one of her "days of niddah," the same laws still apply.
60.
We have made this addition so that the Rambam's statements follow his interpretation of "days of zivah." See the Maggid Mishneh.
Issurei Biah - Chapter Eight
1
There are women who have vesetot, established times [when they menstruate] and other women who do not have vesetot. Instead, they feel nothing until the blood is actually released1 and they do not have a fixed day on which they menstruate.
[The intent when speaking of] a woman who has a veset is that there is a specific day - [e.g.,] from the twentieth [day of the month] to the twentieth or from the twenty-fourth to the twenty-fourth, or more or less - [on which she begins to menstruate].
א
יש אשה שיש לה וסת ויש אשה שאין לה וסת אלא לא תרגיש בעצמה עד שיצא הדם ואין לה יום קבוע לראייתה וזהו שיש לה וסת היא שיש לה יום קבוע או מכ' יום לכ' יום או מכ"ד יום לכ"ד יום או פחות או יותר:
2
Before the onset of menstruation, she will demonstrate physical symptoms,2 [e.g.,] she yawns, sneezes,3 feels anxiety at the opening to her stomach and lower intestinal area, the hairs of her flesh will stand up, her flesh will become warm, or any similar physical symptoms.4 She will experience these - or at least one of these - symptoms at the fixed time when she [will menstruate] on the established day.
ב
וקודם שיבוא הדם תרגיש בעצמה מפהקת ומתעטשת וחוששת פי כריסה ושיפולי מעיה ויסתמר שערת בשרה או ייחם בשרה וכיוצא במאורעות אלו ויבואו לה וסתות אלו או אחד מהן בשעה הקבועה לה מיום וסתה:
3
We have already explained5 that any woman who does not have a [fixed] veset is forbidden to engage in relations until she makes an internal examination first. If she has a [fixed] veset, she is forbidden to engage in relations through the entire time of the veset. If her veset is during the day, she is forbidden to engage in relations throughout the entire day.6 If her veset is during the night, she is forbidden to engage in relations throughout the entire night. She should begin counting her "days of niddah" and her "days of zivah"7 from the day of the veset at all times.8
ג
כבר ביארנו שכל אשה שאין לה וסת אסורה לשמש עד שתבדוק עצמה תחלה ושיש לה וסת אסורה לשמש בכל עונת הוסת אם וסתה ביום אסורה לשמש כל אותו היום ואם וסתה בלילה אסורה לשמש כל אותו הלילה ומתחלת יום הוסת תספור ימי נדתה וימי זיבתה לעולם:
4
Therefore women must be careful with regard to vesetot until they know the day and the hour when a veset is established. If her pattern was to begin menstruation on the twentieth day9 and the twentieth day came and she did not menstruate and she did menstruate on the twenty-third, she is forbidden [to engage in relations on] the twentieth and twenty-third.10
Similarly, if a second time she did not menstruate on the twentieth and [instead,] began to menstruate on the twenty-third day, both days remain forbidden.11 If for a third time, she did not menstruate on the twentieth and [instead,] began to menstruate on the twenty-third day, the twentieth day is purified12 and the veset is transferred to the twenty-third day. For a woman does not establish a veset until she establishes it three times, nor does she uproot a veset until she bypasses it three times.
ד
לפיכך צריכות הנשים להזהר בוסתות עד שתדע היום והשעה שנקבעה בה וסתה היה דרכה לראות ביום עשרים ובא יום עשרים ולא ראתה ובא יום שלשה ועשרים וראתה הרי יום עשרים ויום שלשה ועשרים שניהן אסורין וכן אם ראתה פעם שנייה ביום כ"ג ולא ראתה ביום כ' עדיין שניהן אסורין ראתה פעם שלישית ביום שלשה ועשרים ולא ראתה ביום עשרים טהר יום עשרים ונעקר הוסת ליום שלשה ועשרים שאין האשה קובעת וסת עד שתקבענו שלש פעמים ואינה מטהרת מן הוסת עד שתעקר ממנה שלש פעמים:
5
When a veset is established because of outside factors, even if recurs several times, it is not a veset, because [menstruation] came as a result of an outside factor.13
If a woman jumped14 and menstruated and [again] jumped and menstruated, she establishes a veset for the specific day without considering whether she jumped. What is implied? She jumped on Sunday and menstruated. After an interval of 20 days,15 she again jumped on Sunday and menstruated. Then after an interval of 19 days, she jumped on the Sabbath and did not menstruate, but menstruated after the Sabbath without jumping, she establishes [a fixed veset] for Sunday after a twenty day interval.16 For it is clear that the interval causes her to menstruate and not jumping,17 and the interval has been established as the onset of menstruation on three occasions. Similar laws apply in all analogous situations.
ה
כל וסת שנקבע מחמת אונס אפילו ראתה בו כמה פעמים אינו וסת שמפני האונס ראתה קפצה וראתה קפצה וראתה קבעה לה וסת לימים בלא קפיצות כיצד קפצה באחד בשבת וראתה דם ולאחר כ' יום קפצה באחד בשבת וראתה דם ולאחר י"ט קפצה ביום השבת ולא ראתה דם ולאחר שבת ראתה בלא קפיצה הרי נקבע אחד בשבת אחר כ' שהרי נודע שהיום גרם לה לראות ולא הקפיצה וכבר נקבע יום זה ג' פעמים וכן כל כיוצא בזה:
6
When a woman begins menstruating on the fifteenth of one month, and menstruates on the sixteenth of the following month, the seventeenth of the month which follows that, and the eighteen of the month which follows that, she establishes a veset which advances.18
If during the fourth month, she begins menstruating on the seventeenth, the veset is not established.19 Instead, [in the following month,] she suspects that she will menstruate on the day on which she menstruated during the previous month.20If that day arrives and she does not menstruate, that day becomes pure and is no longer suspected. For only a date that has been established by three [consecutive onsets] need be uprooted by three consecutive occasions when menstruation does not occur.
ו
ראתה יום ט"ו בחדש זה ויום ט"ז בחדש של אחריו ויום י"ז בחדש של אחריו ויום י"ח לחדש של אחריו הרי קבעה לה וסת לדילוג בא חדש רביעי וראתה ביום י"ז עדיין לא נקבע לה וסת וכל יום שראתה בו חוששת לו להבא כיון שיגיע אותו היום ולא תראה טהר אותו היום מן הוסת שאין צריך עקירת ג' פעמים אלא יום שנקבע ג' פעמים:
7
If her pattern had been to begin menstruation on the fifteenth and she changed21 to the sixteenth, [relations] are forbidden on both.22 If, [in the following month,] she changed to the seventeenth, the sixteenth is released and the seventeenth becomes prohibited. The fifteenth remains prohibited.23 If, [in the following month,] she changed to the eighteenth, the eighteenth becomes prohibited24 and all the other dates are released.
ז
היה דרכה להיות רואה יום ט"ו ושינתה לט"ז שניהם אסורין שינתה לי"ז הותר ט"ז ונאסר י"ז וט"ו באיסורו עומד שינתה לי"ח נאסר י"ח והותרו כולם:
8
If her pattern had been to begin menstruation on the twentieth day and she changed to the twenty-second, they are both forbidden.25 If, [in the following month,] the twentieth arrives and she does not menstruate, but she does menstruate on the twenty-second, they both remain forbidden. If, [in the following month,] the twentieth arrived and she began menstruating, she is considered to have returned to her fixed pattern.26 The twenty-second is released, because it was not established through three [onsets of menstruation].
ח
היה דרכה לראות יום כ' ושינתה ליום כ"ב שניהם אסורין הגיע כ' ולא ראתה כ"ב וראתה עדיין שניהן אסורין הגיע יום כ' וראתה טהר יום כ"ב שהרי חזרה לוסתה הקבוע ונעקר כ"ב מפני שלא נקבע ג' פעמים:
9
A woman does not establish a veset in the midst of her "days of niddah" during which she has menstruated.27 Since she menstruates on one of these days, she cannot establish a veset in any of the seven. Similarly, a woman does not establish a veset in her eleven "days of zivah." She may, however, establish a fixed veset in her "days of niddah" when she has not menstruated.
If she established a veset in her "days of zivah,"28 she must show concern over that veset.29 Whenever a veset is established in [a woman's] "days of zivah," it is uprooted if it is bypassed even once. It does not have to be bypassed three times. [The rationale is that] it is an accepted presumption that a woman's [menstrual] blood is withdrawn on these days.30
ט
אין האשה קובעת לה וסת בתוך ימי נדתה שראתה בהן כיון שראתה יום אחד אינה קובעת לה וסת בכל השבעה וכן אין האשה קובעת וסת בימי זיבתה שהן אחד עשר יום אבל קובעת היא וסת בימי נדתה שאינה רואה בהן ואם נקבע לה וסת בימי זיבתה ה"ז חוששת לוסתה וכל וסת שקבעה בימי זיבתה אם נעקרה אפילו פעם אחת נעקרה ואינה צריכה להיעקר ג' פעמים שחזקת דמים מסולקין הן לימים אלו:
10
What is meant by "she must show concern over that veset"? If she sighted bleeding on this veset for even one day, she must wait as a niddah because of the doubt.31 [In the following month,] she is forbidden to engage in relations on that day even if she did not sight bleeding as32 on the other days of the vesetot. If she discovers bleeding for three successive days, she is a zavah.33
י
כיצד חוששת לוסת אם ראתה דם בוסת זו אפילו יום אחד תשב לנדתה מספק ואסורה לשמש באותו היום ואפילו לא ראתה בשאר ימי הוסתות ואם ראתה ג' ימים הרי זו זבה:
11
When a woman frequently inspects herself at all times, her conduct is praiseworthy.34 [This applies] even if she has established a fixed veset. For bleeding may come at times other than her veset.
During the eleven days of zivah, we assume that she is pure.35 [Hence,] she need not inspect herself. After her days of zivah,36 however, she should inspect herself.
יא
כל אשה שמרבה לבדוק עצמה תמיד ה"ז משובחת ואף על פי שיש לה וסת קבועה שאפשר שיבוא דם בלא שעת הוסת וכל י"א יום של ימי זיבתה הרי היא בהן בחזקת טהרה ואינה צריכה בדיקה אבל אחר ימי זיבתה צריכה לבדוק:
12
When a woman remains passive37 and does not inspect herself, either because of forces beyond her control or intentionally, she is assumed to be pure until she inspects herself and discovers [that she is] impure.38
יב
שכחה ולא בדקה בין באונס בין ברצון ה"ז בחזקת טהרה עד שתבדוק ותמצא טמאה:
13
[The following laws apply when] a woman did not inspect herself at the time of her veset39 and inspected herself a few days afterwards and discovered that she was impure. Retroactively, she is considered impure from the time of her veset with regard to matters of ritual purity and impurity, as will be explained.40 Nevertheless, she does not render a man who engaged in relations with her impure retroactively41 and she may not count [the days of niddah] except from the time she discovered the bleeding.42 If [in the inspection], she discovered that she is pure, we operate under the assumption that she is pure.43
יג
האשה שלא בדקה עצמה בשעת וסתה ולאחר ימים בדקה ומצאה טמא אע"פ שהיא טמאה למפרע עד שעת וסתה כמו שיתבאר בענין טומאה וטהרה הרי זו אינה מטמאה את בועלה למפרע ואינה מונה אלא משעה שראתה דם ואם מצאה עצמה טהורה הרי זו בחזקת טהורה:
14
Similarly, when a woman discovers bleeding due to a wound that she has in her uterus, she is pure, even if she discovers the bleeding at the time of her veset.44 The blood is also pure. [The rationale is that the obligation to show concern for] vesetot is Rabbinic in origin, as will be explained in Hilchot Mitamei Mishkav UMoshav.45
יד
וכן אשה שראתה דם מחמת מכה שיש לה במקור אף ע"פ שראתה בשעת וסתה היא טהורה והדם טהור שהוסתות מדבריהם כמו שיתבאר בהלכות מטמאי משכב ומושב:
15
A blind woman should conduct an internal examination herself and show [the ed] to her friends.46 A deaf-mute47 and a mentally or emotionally incapacitated woman must be inspected by intellectually capable women48 so that their vesetot can be established. [Afterwards,] they are permitted to their husbands.49
טו
הסומא בודקת עצמה ומראה לחבירתה אבל החרשת והשוטה צריכות פקחות לבדוק אותן ולקבוע להן וסתות ואחר כך יהיו מותרות לבעליהן:
16
Should a woman err and be unaware of the day when her "days of niddah"50 begins, if she menstruates, she must be concerned that she is a zavah.51 Therefore if she menstruated for one day or day, she must nevertheless wait a full seven52 lest the blood have come in her "days of niddah." And if she discovers bleeding for three days, she must count seven "spotless" days, lest she be in the midst of her "days of zivah."
טז
כל אשה שטעתה ולא ידעה עת וסתה וראתה דם חוששת לזיבות לפיכך אם ראתה יום אחד או שנים יושבת תשלום שבעה שמא דם זה בימי נדתה היא ואם ראתה שלשה ימים סופרת שבעת ימים נקיים שמא בימי זיבתה היא עומדת:
17
What must she do to redefine when her "days of niddah" begin, to know if she is definitely a zavah or that if there is a question concerning that53, and to know when her "days of zivah" begin? Everything is dependent on [the number of days] during which she discovers [bleeding].
If she discovered bleeding for one day or for two days, she counts the remainder of the seven54 and begins counting the eleven55 days after these seven.56
יז
וכיצד היא עושה לתקן וסתה ולידע אם היא זבה ודאית או ספק זבה ולידע ימי זיבתה הכל לפי ימים שתראה בהן כיצד ראתה יום אחד או שנים משלמת עליהן השבעה ותתחיל למנות האחד עשר יום מאחר השבעה:
18
If she discovered bleeding for three days, there is a doubt whether she is a zavah.57 For perhaps one of these days preceded her "days of niddah" and two were at the beginning of her "days of niddah." Similarly, if she discovered bleeding for four days, [there is a doubt whether she is a zavah]. For perhaps two of these days preceded her "days of niddah" and two were at the beginning of her "days of niddah." She must observe the five as the remainder of the seven and [count] the eleven days after these five.
יח
ראתה שלשה ימים הרי זו ספק זבה שמא יום אחד מהן קודם נדתה ושנים בתחלת הנדה וכן אם ראתה ארבעה שמא שנים קודם הנדה ושנים מתחלת הנדה ויושבת חמשה תשלום ימי נדה ואחד עשר ימי זיבה אחר החמשה:
19
Similarly, if she discovered bleeding for nine days,58 there is a doubt whether she is a zavah. Perhaps two of the days preceded her days of niddah" and seven are her "days of niddah." She begins counting the eleven days after the ninth day [on which] the bleeding stopped. Similarly, if she discovered bleeding for eleven days,59 there is a doubt whether she is a zavah. Perhaps two of the days preceded her days of niddah," seven are her "days of niddah," and two days followed her "days of niddah." Thus there remain nine days within her "days of zivah."60
יט
וכן אם ראתה תשעה ימים הרי זו ספק זבה שמא שנים קודם ימי נדה ושבעה של נדה ומתחלת למנות אחד עשר יום מאחר התשעה שפסק הדם וכן אם ראתה אחד עשר יום הרי זו ספק זבה שמא שנים קודם הנדה ושבעה של נדה וב' של אחר הנדה ונשאר לה מימי זיבתה תשעה:
20
If she discovered bleeding for twelve days, she is definitely a zavah. For even if two of the days preceded her days of niddah" and seven are her "days of niddah," there are three days61 followed her "days of niddah. Thus there remain eight days within her "days of zivah." The same laws apply if she discovered bleeding for thirteen days. There remain seven days within her "days of zivah" and they are the days on which she counts [seven "spotless" days].
כ
ראתה שנים עשר יום הרי זו זבה ודאית שאפילו היו מהן שנים לפני הנדה ושבעה של נדה הרי שלשה לאחר הנדה וישאר לה מימי זיבתה שמונה וכן אם ראתה שלשה עשר יום ישאר לה מימי זיבתה שבעה והן ימי הספירה:
21
Even if a women's menstruation continues for even 1000 days, as soon as the bleeding stops, she should count seven "spotless" days. After these seven days, a woman who erred begins anew her "days of niddah."62
כא
משכה בראיית הדם אפילו ראתה אלף יום כשיפסוק הדם סופרת שבעת ימים נקיים ואחר הז' יתחילו ימי הנדה לזו שטעתה:
22
Thus we learn: Whenever a woman errs, she never counts less than seven days from the time which her bleeding stops. Nor does she count more than seventeen. Afterwards, come her "days of niddah."
What is implied? If she discovered bleeding for one day and then it stopped, she should count seventeen days. Six to complete her "days of niddah" and eleven as her "days of zivah." If she discovers bleeding for thirteen days or more she counts seven "spotless" days after the bleeding ceases. Afterwards, her "days of niddah" begin as explained [above].
כב
הנה למדת שכל הטועה אינה מונה משיפסוק הדם פחות מז' ולא יותר על י"ז ויבואו ימי נדתה כיצד ראתה יום אחד ופסק הדם מונה י"ז ו' לתשלום נדתה וי"א ימי זיבתה ויבואו ימי נדתה ואם ראתה י"ג או יתר מונה ז' משיפסוק הדם ויבואו ימי נדתה כמו שביארנו:
FOOTNOTES
1.
I.e., the onset of menstruation is not associated with a specific physical symptom, as stated in Halachah 2.
2.
From the Rambam's wording, it appears that for a woman to establish a veset, two factors are necessary: a) that there be a fixed monthly pattern when menstruation begins, and b) the onset of menstruation be preceded by physical symptoms. The other halachic authorities do not rule in this manner. They maintain that either of these two factors is independently powerful enough to establish a veset (Maggid Mishneh). Their view is followed by the Tur and the Shulchan Aruch (Yoreh De'ah, ch. 189).
3.
Our translation of these two terms is based on Rav Kapach's translation of the Rambam's Commentary to the Mishnah (Niddah 9:8). There are other commentaries who offer different interpretations.
4.
For these physical symptoms to be considered as a veset, they must be repeated three times before the onset of menstruation (Niddah 63a).
5.
Chapter 4, Halachah 16. As mentioned in the notes to that halachah, most other authorities differ with the Rambam with regard to these requirements.
6.
The Tzemach Tzedek notes that Hilchot Mitamei Mishkav UMoshav 3:6 states that a woman may touch ritually pure articles during the time her veset is expected. It is only when she actually discovers bleeding that she conveys ritual impurity upon these articles. He explains the difference between that law and the laws governing relations based on Shulchan Aruch HaRav 189:97 by saying that we fear that relations will cause menstruation to come earlier.
7.
I.e., the seven "days of niddah" and the eleven "days of zivah."
8.
The commentaries have noted somewhat of a difficulty with the Rambam's statements. As he stated in Chapter 6, according to his conception, the cycle of niddah and zivah begin again after eighteen days. Now what if a woman has a 20 day cycle or a 25 day cycle? According to the Rambam's statements here it would seem that "days of niddah" and the "days of zivah" should be counted from the day of the veset, i.e., each 20 days or 25 days.
9.
The Maggid Mishnehinterprets this law as speaking about the intervals between the onset of menstruation (veset haflagah). This interpretation is borne out by the manner in which the Tur and the Shulchan Aruch (Yoreh De'ah 189:14) quote this law. From the Siftei Cohen 189:40, it appears that the Rambam is speaking about the twentieth and the twenty-third of the month (veset hachodesh in halachic terminology).
10.
The twentieth is forbidden because as the Rambam continues to explain, once a veset has been established, it is not uprooted until it passes three times without the woman menstruating. The twenty-third is forbidden, because since she began menstruating on that day, we fear that she will begin menstruated upon it in the following month. See also Halachah 8.
11.
For the same reasons as stated in the previous note.
12.
I.e., she is no longer forbidden to engage in relations on that day.
13.
According to the Maggid Mishneh, the "jumping" mentioned in the following clause illustrates this principle. The "jumping" is an external factor that is not dependent on a woman's internal physical pattern. Even if on three separate occasions, a woman menstruates as a result of "jumping," she is not considered to have established a fixed veset. The Shulchan Aruch (Yoreh De'ah 189:17) quotes this principle. The Rama quotes the Hagahot Maimoniot which state that although the jumping is not regarded with the severity of a fixed veset, it is considered as an irregular veset. Until a situation passes when the woman does not menstruate after jumping, she is forbidden to engage in relations afterwards. The Tur rules that even an external factor can cause a veset if a pattern recurs on three consecutive occasions.
14.
Perhaps "jumping" can be interpreted as "undergoing strenuous exercise" which could be considered as a cause for hastening the onset of menstruation.
15.
I.e., the day of menstruation is not counted in the interval.
16.
The Maggid Mishneh deals with question what would happen if the woman jumped and menstruated on Sunday for a third consecutive time. Would her veset be established for the interval only in connection with jumping? Or would the interval itself be considered as a veset. There would be a difference in law if on the fourth occasion after the interval, she did not jump. Is she forbidden to engage in relations or not. The Maggid Mishneh maintains that according to the Rambam, she would be forbidden, because the Rambam does not attach any significance to the external factors. Other authorities - and this view is sustained by the Shulchan Aruch (Yoreh De'ah 189:18) - maintain that unless she jumps, she is not forbidden after the fourth interval.
17.
Even though she jumped on the previous day, that jumping is not considered as significant and is not associated with her monthly pattern. Note the Maggid Mishneh's explanation of the approach of the Rashba which differs.
18.
There must be four months in the cycle, so that there are three months during which she advanced a day. In such a situation in the fifth month, she must expect to menstruate on the nineteenth.
The Shulchan Aruch (Yoreh De'ah 189:7) quotes the Rambam's ruling, but also that of Rabbenu Chananel and the Ra'avad which maintains that a veset is established even after only three months of such a pattern.
19.
For she did not increase a day in the fourth month.
20.
I.e., on the seventeenth of the month. She does not have to be concerned with the fifteenth and the sixteenth. Since she did not begin menstruating on that day in the month which followed it, she need not be concerned with it any longer.
This requirement applies to any woman who does not have a veset kevua, a fixed time when she is known to begin menstruating. According to the halachah at present, a woman in such a situation must refrain from relations on three occasions: the day or the night of the date of the month on which she menstruated in the previous month, the day or the night which matches the interval between her onset of menstruation in the previous and that of the month which preceded it, the day and night of the thirtieth day since the onset of menstruation.
21.
On one occasion.
22.
On the fifteenth because of the existing pattern, and on the sixteenth because of her menstruation in the previous month. The point of this halachah is that when a woman deviates from an established veset, she must show concern both for that established veset and for the date (and interval) resulting from the previous month.
23.
Because it must pass three times without her menstruating upon it.
24.
In his Kessef Mishneh, Rav Yosef Caro questions the Rambam's ruling. Seemingly, in this instance, since she increased by one day each month, she established a fixed veset according to that pattern. Thus in the following month, she must show concern over the nineteenth.
In his Kessef Mishneh, Rav Yosef Caro explains that in addition to showing concern for the nineteenth, the woman must show concern for the eighteenth, since this was the day on which her menstruation actually began. In his Shulchan Aruch (Yoreh De'ah 189:7), however, he does not mention this point.
25.
The twentieth as a fixed veset and the twenty-second because of the deviation in the previous month.
26.
And it must be bypassed on three new occasions to be uprooted. As long as the veset is not uprooted by being bypassed on three successive months, it becomes reaffirmed when the onset of menstruation recurs on it once.
27.
According to the Rambam's interpretation of "days of niddah," the interpretation of this ruling is straightforward. Once a woman has sighted bleeding in her "days of niddah," she cannot establish a veset on any of her other days of niddah. According to interpretation of the Ramban, the explanation is somewhat more complex. See the gloss of the Maggid Mishneh. Similarly, with regard to the other instances mentioned in this halachah, the explanation according to the approach of the Ramban - which as stated previously is accepted as halachah by most authorities - the explanation differs from that of the Rambam.
28.
The same laws would apply if she discovered bleeding only once during her "days of zivah" (without the phenomenon recurring three times). Perhaps the Rambam's intent is to emphasize that even if the phenomenon recurs three timmes, it can be uprooted when it is bypassed once.
29.
As described in the following halachah.
30.
I.e., since it is unlikely that she will menstruate on these days, we treat any veset that has been established as an extraordinary event. Although she must take it into consideration, it can be uprooted easily.
31.
Like a niddah, she is forbidden to engage in relations for seven days.
32.
Our translation follows an emendation of the text based on authoritative manuscripts. See the Noda B'Yehudah, Vol. II, Responum 93, which explains this version.
33.
And must wait until seven "spotless" days pass. I.e., because of the doubt concerning her status, she is given both the stringency applying to a niddah - she is forbidden for seven days after even one sighting of blood - and the stringency associated with a zavah - she must count seven "spotless" days if she sights bleeding for three consecutive days (Maggid Mishneh).
34.
The Shulchan Aruch (Yoreh De'ah 184:1) interprets the Rambam's ruling as applying not at the time of relations. (For if she inspects herself before relations, her husband might think there is reason to refrain from relations.) At present, however, Rabbis have counseled woman not to inspect themselves unless there is a reason. For at times, the inspection itself can cause bleeding. See also Chapter 4, Halachah 16.
35.
For it is unlikely for her to menstruate then.
36.
When it is likely for her to menstruate.
37.
Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah. The standard printed text reads "If she forgot and did not...."
38.
For we do not suspect that she became impure unless she actually discovers bleeding. Slightly different principles apply with regard to the veset on which she can be expected to begin menstruation arrives as explained in the following halachah and notes.
39.
The initial and preferred course of conduct is that when a veset passes without a woman discovering uterine bleeding, she should inspect herself to ensure that this is so. She is forbidden to engage in relations unless she makes such an inspection. See Shulchan Aruch (Yoreh De'ah 189:4).
40.
Hilchot Mitamei Mishkav UMoshav 3:5. There it is explained that since she discovered bleeding afterwards, we assume that she menstruated at the expected time and became impure.
41.
A man who engages in relations with a niddah becomes impure. Nevertheless, a man who engaged in relations with a woman between the time of her veset and the time she discovered the bleeding is not placed in this category. For although we suspect that the woman became impure, there is no certainty that indeed this took place.
42.
A woman who is a niddah remains impure for seven days. These seven days do not begin from her veset, but from the time when she actually discovered the bleeding.
43.
For although we suspect that menstruation will begin on the veset, if there is no evidence that this indeed happened, we do not assume that it did.
44.
The basic principle upon which this law is based is stated in Chapter 4, Halachah 20. In this halachah, the Rambam is merely clarifying that the fact that a woman has a fixed veset does not change the basic position.
45.
Chapter 3, Halachah 9. I.e., according to Scriptural Law, a woman is not impure until she actually discovers bleeding. Our Rabbis ordained that she should show concern for her veset, but they also limited the extent of that concern as reflected in the above laws.
46.
Since she cannot see, she obviously cannot inspect the ed, the cloth used for the examination. The Rambam (based on Niddah 13b) is emphasizing that she is relied upon to carry out a thorough internal examination.
47.
Who is considered the same as a mentally incapacitated individual. If, however, she is merely deaf or mute, she is considered as a mentally capable individual [Shulchan Aruch (Yoreh De'ah 196:8)].
48.
For these women cannot be relied upon to carry out a proper internal examination themselves.
49.
A word of clarification is necessary. Our Rabbis ordained a marriage arrangement for deaf-mutes. They did not, however, ordain such an arrangement for mentally or emotionally incapable individuals.
50.
Although in this and the following halachah, the Rambam uses the term veset, the intent of the term in this context is reflected by our translation.
51.
I.e., she must observe both the stringencies incumbent on a niddah and those incumbent on a zavah as the Rambam continues to explain.
52.
Before purifying herself as is required of a niddah.
53.
See the following halachah.
54.
Days of niddah.
55.
Days of zivah.
56.
The Maggid Mishneh explains that according to the Ramban's understanding of the terms "days of niddah" and "days of zivah," this entire discussion is unnecessary. And according to the Rambam's understanding of these terms, it is somewhat difficult. For as stated above, the Rambam maintains that from the first time a woman menstruates her "days of niddah" are set. Nevertheless, in this situation, the Rambam maintains that, rather than leave a woman in a situation where she is continuously in doubt, our Sages advised her to begin counting "her days of niddah" anew from the time she menstruated.
57.
I.e., and therefore she must keep both sets of stringencies as mentioned above. The rationale for this ruling is that it is possible that the bleeding took place in her "days of zivah." But, as the Rambam continues to explain, it is possible that this is not the case.
58.
The same ruling obviously applies if she discovers bleeding for from five to eight days. It is unnecessary for the Rambam to state this, because it is readily apparent. The Rambam feels it necessary to mention nine days, because this includes a new concept: that we allow for the possibility that she was bleeding for all seven days of niddah. Thus in addition to these seven days, we add two days of zivah.
59.
The same ruling obviously applies if she discovers bleeding for ten days. It is unnecessary to mention, for the rationale is the same as for eleven days.
60.
And her "days of niddah" begin when they are completed.
61.
The number of days necessary for her to be considered a major zavah.
62.
I.e., this is sufficient for her to correct her reckoning.
Hayom Yom:
• English Text | Video Class
Sunday, Tevet 6, 5778 · 24 December 2017
"Today's Day"
Monday, Tevet 6, 5703
Torah lessons: Chumash: Vayigash, Sheini with Rashi.
Tehillim: 35-38.
Tanya: So, too, are all (p. 23)...before it was created (p. 23).
"Know the G-d of your fathers and serve Him with a whole heart."1 Every sort of Torah knowledge and comprehension, even the most profound, must be expressed in avoda.2 I.e. the intellectual attainment must bring about an actual refinement and improvement of character traits, and must be translated into a deep-rooted inward attachment (to G-d) - all of which is what the Chassidic lexicon calls"avoda".
FOOTNOTES
1.Divrei Hayamim I, 28:9.
2."Serve Him" in the quotation uses the Hebrew word avoda.
Daily Thought:
What Need for Wisdom?If G‑d had made a perfect world, what need would there be for wisdom?
So He left shattered parts for us to repair. And in doing so, we engage a wisdom deeper than that which fashioned the earth, the sun and the stars.
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