mishnah

It was stated: The systematizer has precedence over the dialectician. Rebbi Samuel, Rebbi Berekhia’s brother, asked: Even like Rebbi Immi? He told him, what do you want from Rebbi Immi? He is a dialectician. This means, the Mishnah has precedence over Scripture. The following supports this, as Rebbi Simeon ben Ioḥai stated, one who studies Scripture is a qualification which is not a qualification. But the rabbis consider Scripture equally with the Mishnah. Rebbi Samuel bar Naḥman said, the Mishnah has precedence over the Talmud. What is the reason? Acquire wisdom, acquire understanding, etc. Rebbi Joḥanan said, the Talmud has precedence over the Mishnah. What is the reason? Is acquiring wisdom not better than pure gold? How does Rebbi Joḥanan explain Rebbi Samuel bar Naḥman’s reason? Water is cheap, wine is expensive. It is possible for the world to exist without wine; it is impossible for the world to exist without water. How does Rebbi Samuel bar Naḥman explain Rebbi Joḥanan’s reason? Salt is cheap, pepper is expensive. It is possible for the world to exist without pepper; it is impossible for the world to exist without salt. Always pursue the Mishnah more than the Talmud. That is, before Rebbi incorporated most Mishnaiot into it. But since Rebbi incorporated most Mishnaiot into it, pursue the Talmud more than the Mishnah.

Rebbi Aḥa preached: Scales and balances of justice are the Eternal’s; His work are all stones in the purse. “Scales” is Scripture. “Balances” are the Mishnah. “Justice” is the Talmud. “The Eternal’s” are the additions. His work are all stones in the purse; they all take their wages from the same purse.

Rebbi Abba bar Cahana went to a certain place where he found Rebbi Levi installed and preaching: A man to whom God gives riches, and properties, and honor,and nothing is missing of anything he might desire, but God does not let him take possession to eat from it, for a stranger will eat from it.Riches, that is Scripture. Properties, these are practices. And honor, these are the additions. And nothing is missing of anything he might desire, these are the great Mishnah collections, such as the Mishnah of Rebbi Ḥuna, the Mishnah of Rebbi Hoshaia, or the Mishnah of Bar Qappara. But God does not let him take possession to eat from it, that is the master of Aggadah who neither prohibits nor permits, neither declares impure nor pure. For a stranger will eat from it, that is the master of Talmud. Rebbi Abba bar Cahana got up and kissed him on his head, saying, just as you were worthy to preach this standing, may you be worthy preaching this sitting.

Rebbi Abba bar Cahana went to a certain place where he found Rebbi Levi installed and preaching: A man to whom God gives riches, and properties, and honor,and nothing is missing of anything he might desire, but God does not let him take possession to eat from it, for a stranger will eat from it.Riches, that is Scripture. Properties, these are practices. And honor, these are the additions. And nothing is missing of anything he might desire, these are the great Mishnah collections, such as the Mishnah of Rebbi Ḥuna, the Mishnah of Rebbi Hoshaia, or the Mishnah of Bar Qappara. But God does not let him take possession to eat from it, that is the master of Aggadah who neither prohibits nor permits, neither declares impure nor pure. For a stranger will eat from it, that is the master of Talmud. Rebbi Abba bar Cahana got up and kissed him on his head, saying, just as you were worthy to preach this standing, may you be worthy preaching this sitting.

Rebbi Abba bar Cahana went to a certain place where he found Rebbi Levi installed and preaching: A man to whom God gives riches, and properties, and honor,and nothing is missing of anything he might desire, but God does not let him take possession to eat from it, for a stranger will eat from it.Riches, that is Scripture. Properties, these are practices. And honor, these are the additions. And nothing is missing of anything he might desire, these are the great Mishnah collections, such as the Mishnah of Rebbi Ḥuna, the Mishnah of Rebbi Hoshaia, or the Mishnah of Bar Qappara. But God does not let him take possession to eat from it, that is the master of Aggadah who neither prohibits nor permits, neither declares impure nor pure. For a stranger will eat from it, that is the master of Talmud. Rebbi Abba bar Cahana got up and kissed him on his head, saying, just as you were worthy to preach this standing, may you be worthy preaching this sitting.

Rebbi Abba bar Cahana went to a certain place where he found Rebbi Levi installed and preaching: A man to whom God gives riches, and properties, and honor,and nothing is missing of anything he might desire, but God does not let him take possession to eat from it, for a stranger will eat from it.Riches, that is Scripture. Properties, these are practices. And honor, these are the additions. And nothing is missing of anything he might desire, these are the great Mishnah collections, such as the Mishnah of Rebbi Ḥuna, the Mishnah of Rebbi Hoshaia, or the Mishnah of Bar Qappara. But God does not let him take possession to eat from it, that is the master of Aggadah who neither prohibits nor permits, neither declares impure nor pure. For a stranger will eat from it, that is the master of Talmud. Rebbi Abba bar Cahana got up and kissed him on his head, saying, just as you were worthy to preach this standing, may you be worthy preaching this sitting.

MISHNAH: Shammai says, every woman’s timing is exact; Hillel says, from checking to checking, even if that is a long time. But the Sages say following neither of them but for checking to checking to be reduced by 24 hours, and from 24 hours to be reduced by checking. Every woman with a regular period follows her exact timing; and if one has intercourse with cloths, this counts as checking and is reduced by 24 hours and by checking.

There, we have stated: “A [dead] crawling animal found in a dead-end alley causes impurity retroactively. Rebbi Immi asked, does this Mishnah not disagree with Shammai? Rebbi Yose said, this is true, it does not follow Shammai, but even Hillel it does not follow. Does Hillel not agree that a dead-end alley which was swept or inundated by a rainstorm is pure? Shammai says, since this woman regularly urinates, she is like a dead-end alley which was swept or inundated by a rainstorm and is pure.

“And if one has intercourse with cloths, this counts as checking.” How is that? If she checked herself in the morning, had intercourse with a cloth at noontime, and saw [blood] in the afternoon, she is impure only from after the time of intercourse. Levi said, the Mishnah speaks of a cloth used after intercourse, but for a cloth used before intercourse she would be impatient for her mate and not check thorougly. Rebbi Abun in the name of Rebbi Ze‘ira, the Mishnah speaks of a cloth used before intercourse, but a cloth used after intercourse is faded because of semen.

“And if one has intercourse with cloths, this counts as checking.” How is that? If she checked herself in the morning, had intercourse with a cloth at noontime, and saw [blood] in the afternoon, she is impure only from after the time of intercourse. Levi said, the Mishnah speaks of a cloth used after intercourse, but for a cloth used before intercourse she would be impatient for her mate and not check thorougly. Rebbi Abun in the name of Rebbi Ze‘ira, the Mishnah speaks of a cloth used before intercourse, but a cloth used after intercourse is faded because of semen.

MISHNAH: How is her timing exact? If she was sitting on a bed occupied with pure food, if she left [the bed] and saw blood, she is impure but all the food is pure. Even though they said, she is retroactively impure for 24 hours, she counts only from the moment she saw. Rebbi Eliezer says, the timings of four kinds of women are exact: a virgin, and a pregnant woman, and a nursing one, and a post-menopausal. Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.

MISHNAH: What is a virgin? Any female who never saw blood, even if she was married. Pregnant, once the fetus is recognizable. Nursing, until she weans her child. If she gave her child to a wet-nurse or weaned him, Rebbi Meïr says she causes retroactive impurity for 24 hours but the Sages say, her timing is exact.

HALAKHAH: “What is a virgin? Any one,” etc. So is the Mishnah: Any one who never did menstruate; they spoke of one virginal for blood, not one virginal for sexual relations. Sometimes she is virginal for blood and not virginal for sexual relations, sometimes she is virginal for sexual relations and not virginal for blood. She is virginal for blood if she started to menstruate before marrying; she is virginal for sexual relations if she married before menstruating.

MISHNAH: What is an old woman? Any who missed three periods when she became old. Rebbi Eliezer says, the timing of any woman who misses three periods is exact. Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.

MISHNAH: Under which circumstances did they say that her timing is exact? If she sees [blood] for the first time. But the second time she retroactively makes impure for 24 hours. But if the first time she saw because of outside force, also the second time her timing is exact.

MISHNAH: Even though they said that their timing was exact, she has to check herself, except for the menstruating and one in her period of purity; even one who has intercourse with cloths except one in her period of purity and a virgin whose blood is pure. Twice she has to check herself, morning and evening, and when she goes to have intercourse. In addition, wives of Cohanim when they go to eat heave. Rebbi Jehudah says, also when they stop eating heave.

HALAKHAH: “Even though they said that their timing was exact,” etc. So is the Mishnah: Except for the menstruating woman whose period was not interrupted by purity. “Even one who has intercourse with cloths,” so is the Mishnah: She is required to have intercourse with cloths. “And a virgin whose blood is pure,” so is the Mishnah: A girl who has not reached puberty but was married.

HALAKHAH: “Even though they said that their timing was exact,” etc. So is the Mishnah: Except for the menstruating woman whose period was not interrupted by purity. “Even one who has intercourse with cloths,” so is the Mishnah: She is required to have intercourse with cloths. “And a virgin whose blood is pure,” so is the Mishnah: A girl who has not reached puberty but was married.

HALAKHAH: “Even though they said that their timing was exact,” etc. So is the Mishnah: Except for the menstruating woman whose period was not interrupted by purity. “Even one who has intercourse with cloths,” so is the Mishnah: She is required to have intercourse with cloths. “And a virgin whose blood is pure,” so is the Mishnah: A girl who has not reached puberty but was married.

Samuel said, a night and a day form a period, and part of a period is as if it were the entire period. “If she ceased and then bled again, she is impure”. If the look of the blood changed, she is impure. Rebbi Ze‘ira said, if it did not change because of intercourse. But if it changed because of intercourse, she is pure. Rebbi Yose said, the Mishnah says so, “a virgin whose blood is pure.” That implies, if it changed because of intercourse, she is pure. Since if you said, if it changed because of intercourse she is impure, let her have intercourse with a cloth, maybe it would change because of intercourse and she would be impure!

Rebbi Eleazar in the name of Rebbi Hoshaia: In every situation in which the Sages said that her husband would be obligated for a sacrifice, pure food became impure; her husband would be exempt from a sacrifice, pure food remains pure; her husband would have to bring a sacrifice for a doubt, pure food is in limbo. Rebbi Samuel bar Rav Isaac asked: If an old man and a child walk in a dining room, does the old man not enter first? But the child can come and make a fool of him. Rebbi Abun in the name of Rebbi Yudan: I say, it was here but the intercourse stopped it from leaving; but there, what hindered it to leave? The Mishnah disagrees with Rebbi Hoshaiah: “If she left [the bed] and saw blood, she is impure but all the food is pure.” The Mishnah disagrees with Bar Pedaiah: “Rebbi Jehudah says, also when they stop eating heave.” Why? Not that if she would bleed, the food should not retroactively become impure? Rebbi Ezra said before Rebbi Mana: Explain it for a woman who has no regular period. He said to him, so says my teacher Rebbi Yose: All that is described here is about a woman who has a regular period. Rebbi Yose ben Rebbi Abun said, the Mishnah rises: Up to this point [it speaks] about a woman who has a regular period; from there on about a woman who has no regular period. But even if you say that the Mishnah does not rise, and we deal only with a woman who has a regular period, where does Bar Pedaiah hold? One differs with Rebbi Jehudah.

Rebbi Eleazar in the name of Rebbi Hoshaia: In every situation in which the Sages said that her husband would be obligated for a sacrifice, pure food became impure; her husband would be exempt from a sacrifice, pure food remains pure; her husband would have to bring a sacrifice for a doubt, pure food is in limbo. Rebbi Samuel bar Rav Isaac asked: If an old man and a child walk in a dining room, does the old man not enter first? But the child can come and make a fool of him. Rebbi Abun in the name of Rebbi Yudan: I say, it was here but the intercourse stopped it from leaving; but there, what hindered it to leave? The Mishnah disagrees with Rebbi Hoshaiah: “If she left [the bed] and saw blood, she is impure but all the food is pure.” The Mishnah disagrees with Bar Pedaiah: “Rebbi Jehudah says, also when they stop eating heave.” Why? Not that if she would bleed, the food should not retroactively become impure? Rebbi Ezra said before Rebbi Mana: Explain it for a woman who has no regular period. He said to him, so says my teacher Rebbi Yose: All that is described here is about a woman who has a regular period. Rebbi Yose ben Rebbi Abun said, the Mishnah rises: Up to this point [it speaks] about a woman who has a regular period; from there on about a woman who has no regular period. But even if you say that the Mishnah does not rise, and we deal only with a woman who has a regular period, where does Bar Pedaiah hold? One differs with Rebbi Jehudah.

Rebbi Eleazar in the name of Rebbi Hoshaia: In every situation in which the Sages said that her husband would be obligated for a sacrifice, pure food became impure; her husband would be exempt from a sacrifice, pure food remains pure; her husband would have to bring a sacrifice for a doubt, pure food is in limbo. Rebbi Samuel bar Rav Isaac asked: If an old man and a child walk in a dining room, does the old man not enter first? But the child can come and make a fool of him. Rebbi Abun in the name of Rebbi Yudan: I say, it was here but the intercourse stopped it from leaving; but there, what hindered it to leave? The Mishnah disagrees with Rebbi Hoshaiah: “If she left [the bed] and saw blood, she is impure but all the food is pure.” The Mishnah disagrees with Bar Pedaiah: “Rebbi Jehudah says, also when they stop eating heave.” Why? Not that if she would bleed, the food should not retroactively become impure? Rebbi Ezra said before Rebbi Mana: Explain it for a woman who has no regular period. He said to him, so says my teacher Rebbi Yose: All that is described here is about a woman who has a regular period. Rebbi Yose ben Rebbi Abun said, the Mishnah rises: Up to this point [it speaks] about a woman who has a regular period; from there on about a woman who has no regular period. But even if you say that the Mishnah does not rise, and we deal only with a woman who has a regular period, where does Bar Pedaiah hold? One differs with Rebbi Jehudah.

Rebbi Eleazar in the name of Rebbi Hoshaia: In every situation in which the Sages said that her husband would be obligated for a sacrifice, pure food became impure; her husband would be exempt from a sacrifice, pure food remains pure; her husband would have to bring a sacrifice for a doubt, pure food is in limbo. Rebbi Samuel bar Rav Isaac asked: If an old man and a child walk in a dining room, does the old man not enter first? But the child can come and make a fool of him. Rebbi Abun in the name of Rebbi Yudan: I say, it was here but the intercourse stopped it from leaving; but there, what hindered it to leave? The Mishnah disagrees with Rebbi Hoshaiah: “If she left [the bed] and saw blood, she is impure but all the food is pure.” The Mishnah disagrees with Bar Pedaiah: “Rebbi Jehudah says, also when they stop eating heave.” Why? Not that if she would bleed, the food should not retroactively become impure? Rebbi Ezra said before Rebbi Mana: Explain it for a woman who has no regular period. He said to him, so says my teacher Rebbi Yose: All that is described here is about a woman who has a regular period. Rebbi Yose ben Rebbi Abun said, the Mishnah rises: Up to this point [it speaks] about a woman who has a regular period; from there on about a woman who has no regular period. But even if you say that the Mishnah does not rise, and we deal only with a woman who has a regular period, where does Bar Pedaiah hold? One differs with Rebbi Jehudah.

MISHNAH: Every hand which checks frequently is praiseworthy for women but should be cut off for men. If an insane woman, or a blind, or a mentally disturbed have sane women friends, they can put them in order so they can eat heave. It is the way of Jewish women to have intercourse with cloths, one for him and one for her, and the religious ones prepare a third to put their house in order.

Rebbi Jeremiah in the name of Rav: If she checked herself with an unchecked hand or if she hit hard with her body on her genitals, the presumption is that her body was checked. Rebbi Ze‘ira said, the Mishnah says so: “If it was found on his [cloth], they are impure and obligated for a sacrifice.” Does that not mean that there is a presumption that the body was checked? Rebbi Ḥanina said, explain it if he had checked himself. Rebbi Ze‘ira was offended. Do people do that? Rebbi Ze‘ira in the name of Rav Jeremiah: Up to a broken bean she hangs it, more than that its needs an explanation. They said, Rav Jeremiah retracted this. They said, he retracted it when he was informed of the words of the rabbis. Rebbi praised Rebbi Ḥama, the father of Rebbi Hoshaiah, before Rebbi Ismael ben Rebbi Yose. Rebbi Ḥama, the father of Rebbi Hoshaiah, asked before Rebbi Ismael ben Rebbi Yose: If she checked herself with an unchecked hand or if she hit hard with her body on her genitals? He said to him, according to him are you asking me? Following the teacher or following the student? My father said, a stain. But Rebbi said, an episode of bleeding. He said to him: That is the one of whom you are proud? Rebbi Ze‘ira said, it profits a man to learn his own teacher’s reasons.

MISHNAH: If [a stain] is found on his [cloth], they are impure and obligated for a sacrifice. If it is found on hers immediately, they are impure and obligated for a sacrifice. If it is found on hers later, they are possibly impure but free from the duty of a sacrifice.

MISHNAH: What is “later”? That she should leave her bed and wipe her face. After that time she would retroactively make impure for 24 hours but does not make her sex partner impure; Rebbi Aqiba says, she makes her sex partner impure. The sages agree with Rebbi Aqiba that one who finds a stain makes her sex partner impure.

MISHNAH: All women are presumed pure for their husbands. The wives of men coming from a trip are presumed pure. The House of Shammai say, she needs two cloths for each intercourse or she should have sex by candle light. The House of Hillel say, two cloths for entire night suffice.

“The House of Shammai say, she needs two cloths for each intercourse or she should have sex by candle light.” But was it not stated: The person who engages in sex by light is blameworthy? So is the Mishnah: She may have sex and [then] check by candle light. Rebbi Ze‘ira, Rav Ḥiyya bar Ashi in the name of Rav: If she had intercourse using a cloth, she is forbidden to her house. Rebbi Ze‘ira said, if her proof exists, she is permitted; if there is no proof, not so much more? Rebbi Yose said, there, you can determine the facts; here, you cannot determine the facts.

MISHNAH: The Sages gave a simile about a woman’s anatomy: The room, the anteroom, and the upper floor. The blood from the room is impure. If it is found in the anteroom it is impure even in the case of a doubt since it is presumed to come from the source.

HALAKHAH: “The Sages gave a simile about a woman’s anatomy,” etc. So is the Mishnah: The blood from the room is impure but the blood from the upper floor is pure. Rav Jehudah in the name of Samuel: The room is inwards from the anteroom; the upper floor is over the room up to the middle of the anteroom, the door of the upper floor opens to the anteroom. Rav Naḥman bar Rav Isaac asked Rav Huna: Does the Mishnah [deal with the case that blood was found] inwards of the door of the upper floor? He said to him, if it was found inwards of the door of the upper floor it is certainly [impure]. But we deal with the case that it was found outwards from the door of the upper floor. The words of the rabbis disagree, since Rebbi Joḥanan said, three are like a doubt but they treated them as certain, viz., the following: A woman who has a miscarriage in the form of a cut-off hand or cut-off foot, or a placenta, and blood found in the anteroom. What are we speaking of? If it was found inwards of the door of the upper floor it is certainly [impure]. But we must deal with the case that it was found outwards from the door of the upper floor. Rebbi Abba the son of Rebbi Pappaios asked before Rebbi Yose: We have stated many doubts and you say so? He said to him, Rebbi Joḥanan spoke only of a woman.

HALAKHAH: “The Sages gave a simile about a woman’s anatomy,” etc. So is the Mishnah: The blood from the room is impure but the blood from the upper floor is pure. Rav Jehudah in the name of Samuel: The room is inwards from the anteroom; the upper floor is over the room up to the middle of the anteroom, the door of the upper floor opens to the anteroom. Rav Naḥman bar Rav Isaac asked Rav Huna: Does the Mishnah [deal with the case that blood was found] inwards of the door of the upper floor? He said to him, if it was found inwards of the door of the upper floor it is certainly [impure]. But we deal with the case that it was found outwards from the door of the upper floor. The words of the rabbis disagree, since Rebbi Joḥanan said, three are like a doubt but they treated them as certain, viz., the following: A woman who has a miscarriage in the form of a cut-off hand or cut-off foot, or a placenta, and blood found in the anteroom. What are we speaking of? If it was found inwards of the door of the upper floor it is certainly [impure]. But we must deal with the case that it was found outwards from the door of the upper floor. Rebbi Abba the son of Rebbi Pappaios asked before Rebbi Yose: We have stated many doubts and you say so? He said to him, Rebbi Joḥanan spoke only of a woman.

MISHNAH: Five kinds of blood are impure from a woman: Red, black, like saffron stigma, and like earth water, and like mixed wine. The Hause of Shammai say, also like fenugreek water and like roast beef juice, but the House of Hillel declare these pure. The green Aqabia ben Mahalalel declares impure but the Sages declare it pure. Rebbi Meïr said, if it does not cause impurity as a stain, it causes impurity as a body fluid. Rebbi Yose says, neither one nor the other.

MISHNAH: How is red? Like blood from a wound. Black, like inkstone; lighter than that is pure. Like saffron stigma, like the uniformly colored part of it. Like earth water, from the valley of Bet Kerem on which water was poured. And like mixed wine, two parts water for one part Sharon wine.

HALAKHAH: “How is red,” etc. Rebbi Jacob bar Aḥa, Rebbi Ulla from Caesarea in the name of Rebbi Ḥanina; Rebbi Abba in the name of Rebbi Simeon ben Menasia: Like blood of a wound which was hit a second time. Rebbi Jacob bar Sosai said before Rebbi Yose: The Mishnah implies this, “red like blood from a wound.” Rebbi Isaac bar Naḥman and Rebbi Eudaimon from Haifa were sitting together when a man passed by them. Rebbi Isaac bar Naḥman said to Rebbi Eudaimon from Haifa: That one is close to produce blood of a menstruating woman. Does he disagree? If he would be hit a second time, it would be like menstrual blood.

“And black, like ink-stone.” How do you check that? Rebbi Abba in the name of Rav Jehudah: One takes the ink-stone and puts in on white leather. Rebbi Yose ben Rebbi Abun said, on colored leather. Rebbi Ze‘ira in the name of the rabbis: Black like a raven, black like a grape berry, black like asphalt are pure. The colleagues in the name of Rebbi Joḥanan: Black like liquid ink is pure. Rebbi Immi in the name of Rebbi Joḥanan: Like a felt hat imported from overseas is impure. Rebbi Ze‘ira asked before Rebbi Immi: Are all these facts to be acted upon? He answered him, yes. Rebbi Simeon ben Laqish said, all of them, if they are lighter than the standard they are pure, darker than the standard impure. Rebbi Joḥanan said, all of them, if they are lighter than the standard they are pure, darker than the standard pure except for black. The Mishnah supports Rebbi Joḥanan, as we have stated: “And black like ink-stone is impure, lighter than that is pure.” Therefore, darker than that is impure, but only black was mentioned in that connection. Therefore, all others, even if they are darker than the standards, are pure. The town of Rav Jehudah followed Rebbi Simeon ben Laqish but Rav Jehudah himself followed Rebbi Joḥanan. Bar Qappara stated a support for Rebbi Simeon ben Laqish but one does not follow him in practice, since Rebbi Ḥanina mixed wine for Bar Qappara and asked him, if it is like that, what is its status? He answered, impure. He lightened it, then he answered, pure. He said to him, peace shall be on him who erred with his mouth but not with his eyes. They wanted to say that he who says pure, refers to when it was polished. But he who says impure , if it is not polished. Let us hear from the following: It happened that a woman from the Patriarchate had a discharge of black blood. The case came before Rebbi Jacob bar Zabdi and Rebbi Isaac bar Ṭabelai; they wanted to declare her impure. Rebbi Ḥelbo told them: So says Rav Huna in the name of Rav: Black which penetrates is pure, that which polishes is impure. He said that only about black. Therefore, all others are pure even if they polish.

MISHNAH: If a woman has a miscarriage in the form of a lump; if this was accompanied by blood she is impure, otherwise she is pure. Rebbi Jehudah says, in any case she is impure.

MISHNAH: If a woman miscarried the form of a membrane, a hair, dust, or red mosquitoes, it should be soaked in water; if it dissolves she is impure. If a woman miscarried the form of fishes, grasshoppers, abominable or crawling things; if this was accompanied by bleeding she is impure, otherwise pure. If a woman miscarried the form of a domestic or wild animal, or bird, whether pure or impure, if it is a male she should observe the days of a male birth, if a female of female births, if it cannot be determined then of both males and females, the words of Rebbi Meïr. But the Sages say, anything which has no human form is no child.

If a woman miscarried dry blood, Rebbi Eleazar says, she is impure; Rebbi Yose ben Ḥanina said, she is pure. A Mishnah disagrees with Rebbi Yose ben Ḥanina: “Menstrual blood and flesh from a corpse make impure moist and dry.” He explains it that it was moist and then became dry. A Mishnah disagrees with Rebbi Eleazar: “If a woman had a miscarriage in the form of a lump, a hair, dust, or red mosquitoes, it should be soaked in water; if it dissolves she is impure.” He explains it, because of a creature. Rebbi Ze‘ira said, even there you can object about dust. Is dust a creature? Rebbi Abba said, You even may mention dust. The dust from a pregnant woman exists as a creature. A baraita disagrees with Rebbi Yose ben Ḥanina: “It happened that a woman miscarried with a kind of red membranes. The case came before the Sages who sent and called the doctors who told them, she has an internal wound. Also it happened that a woman miscarried with a kind of red hairs. The case came before the Sages who sent and called the doctors who told them, she has an internal wart.” Only because of a wart and a wound. Therefore, if there is no wart or no wound, it does not apply. This disagrees with him and [his opinion] cannot be upheld.

If a woman miscarried dry blood, Rebbi Eleazar says, she is impure; Rebbi Yose ben Ḥanina said, she is pure. A Mishnah disagrees with Rebbi Yose ben Ḥanina: “Menstrual blood and flesh from a corpse make impure moist and dry.” He explains it that it was moist and then became dry. A Mishnah disagrees with Rebbi Eleazar: “If a woman had a miscarriage in the form of a lump, a hair, dust, or red mosquitoes, it should be soaked in water; if it dissolves she is impure.” He explains it, because of a creature. Rebbi Ze‘ira said, even there you can object about dust. Is dust a creature? Rebbi Abba said, You even may mention dust. The dust from a pregnant woman exists as a creature. A baraita disagrees with Rebbi Yose ben Ḥanina: “It happened that a woman miscarried with a kind of red membranes. The case came before the Sages who sent and called the doctors who told them, she has an internal wound. Also it happened that a woman miscarried with a kind of red hairs. The case came before the Sages who sent and called the doctors who told them, she has an internal wart.” Only because of a wart and a wound. Therefore, if there is no wart or no wound, it does not apply. This disagrees with him and [his opinion] cannot be upheld.

MISHNAH: If a woman miscarried an amnion full of water, or blood, or flakes, she does not have to consider this as a child. But if it showed tissue she has to observe for male and female birth.

HALAKHAH: “If a woman miscarried an amnion full of water,” etc. It was stated: Full of water, she is impure for a birth; full of blood, she is impure as menstruating; full of flesh, she is impure as menstruating. But did we not state: “If a woman miscarried an amnion full of water, or blood, or flakes, she does not have to consider this as a child”? Rebbi Bevai in the name of Rebbi Simeon ben Laqish: The Mishnah if [the contents are] clear; the baraita if [the contents are] turbid. Rebbi Simon in the name of R. Joshua ben Levi: Even if all was clear, since only humans have an amnion! That is what is written: “When I gave clouds as his garment and fog as his diapers.” “His garment” is the amnion, “and fog his diapers” that is the placenta.

MISHNAH: If a woman miscarried a sole or a placenta, she should observe for male and female birth. A placenta in the house makes the house impure; not that the placenta is a child but there is no placenta without a child. Rebbi Simeon says, the child was dissolved before it came out.

MISHNAH: If a woman miscarries a sexless, or a hermaphrodite, and a male, she shall observe for a male and a female. If it was a sexless and a male, or a hermaphrodite and a male, she shall observe for a male and a female. A sexless and a female, or a hermaphrodite and a female, she shall observe for a female exclusively. If it came out in pieces or defective, it is born as soon as most of its body came out. If it was a regular birth, when most of its head came out. When is it most of its head? If the forehead came out. If a woman miscarries and it is not known what it was, she shall observe for a male and a female. If it is not known whether there was a fetus, she shall observe for a male, a female, and menstruation. If she miscarries on the 40 day, she gives no thought to a child. On the 41 day, she shall observe for a male, a female, and menstruation. Rebbi Ismael says, on the 41st day, she shall observe for a male and menstruation, on the 81st day, she shall observe for a male, a female, and menstruation for the male is fully formed by the 41st day and the female by the 81st. But the Sages say, the creation of males and females is identical, both on the 41st.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

MISHNAH: The daughters of Samaritans are menstruating from their cribs, and Samaritan men make impure bottoms like uppers because they sleep with menstruating woman since they sit for every blood. But one is not guilty about them for entering the Temple and one does not burn heave because of them since their impurity is one of doubt.

The Tanna bases his authority on Scripture ; for it is written, "When thou liest down and when thou risest up" (Deut. vi. 7). His statement in the Mishnah is to be understood thus : When is the time for reading the Shema' which is to be recited when lying down? From the time the priests enter [the Temple] to partake of their Terumah.

The latter part of this passage is certainly at variance with our Mishnah ; but is it to be said that the first part is also at variance with it ?

I quote the following against our Mishnah : From what time may we begin to read the Shema' in the evening? From the time that people go home to eat their bread on the Sabbath-eve. These are the words of R. Meir ; but the Sages say : From the time the priests are entitled to partake of their Terumah. A sign for the matter is the appearance of the stars, and although there is no proof of this, yet is there some indication ; as it is said, "So we wrought in the work : and half of them held the spears from the rising of the morning till the stars appeared" (Neh. iv. 15), and it continues "That in the night they may be a guard to us, and may labour in the day" (ibid. v. 16).

If he holds that the night is divided into three watches, let him say explicitly [in the Mishnah] "until the end of the fourth hour." If, on the other hand, he holds that the night is divided into four watches, let him say explicitly "until the end of the third hour."

R. Levi b. Hamma also said in the name of R. Simeon b. Lakish : What means that which is written, "And I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them" (Exod. xxiv. 12)? "Tables of stone," i.e. the Decalogue: "law," i.e. the Pentateuch; "commandment," i.e. the Mishnah ; "which I have written," i.e. the Prophets and Hagiographa; "that thou mayest teach them," i.e. the Gemara. The verse teaches that all of them were given to Moses on Sinai.

And I quote against the Mishnah: The reading of the evening Shema', and Hallel on the Passover night, and the eating of the Paschal offering — their obligation continues until the rise of dawn !

Rab Joseph said : There is no contradiction ; the statement of the Mishnah being the view of R. Eleazar b. 'Azariah, the other the view of R. 'Akiba. For there is a teaching : "And they shall eat the flesh in that night" (Exod. xii. 8). R. Eleazar b. 'Azariah said, "Here it is stated, 'in that night' and the same phrase occurs in 'For I will go through the land of Egypt in that night' (ibid. 5:12) ; as in the latter passage it means 'until midnight', so also in the former it means 'until midnight'."

MISHNAH II From what time may the Shema' be read in the morning ? From the time that one can distinguish between blue and white. R. Eliezer says : Between blue and green. And he may finish it any time until sunrise. R. Joshua says : Until the third hour, for so is the custom of kings to rise at the third hour.

R. Manni said : Greater is he who reads the Shema' in its proper time than one who occupies himself with Torah ; for the Mishnah states : He who reads from that time onward incurs no loss, he is regarded as one reading in the Torah ; hence it is to be deduced that he who reads [the Shema'] in its proper time is superior.

MISHNAH III Bet Shammai say : In the evening a man should recline and read [the Shema'], and in the morning he should stand up [to read it] ; as it is said, "When thou liest down and when thou risest up" (Deut. vi. 7).

Rab Nahman b. Isaac said : If one acted according to the view of Bet Shammai, he is worthy of death ; for we have learnt in our Mishnah: R. Tarphon said: I was once journeying by the way and I reclined to read [the Shema'] according to the view of Bet Shammai, and I placed myself in danger on account of robbers. They said to him : Thou didst justly incur a penalty for thyself, in that thou didst transgress the view of Bet Hillel.

MISHNAH IV In the morning [the reading of the Shema'] is preceded by two benedictions and followed by one ; in the evening it is preceded by two and followed by two, one long and one short. Where [the Rabbis] order to say a long benediction, it is not permissible to say a short one ;

R. Eleazar said : For the study of the Scriptures and Midrash a benediction is required, but not for the study of the Mishnah.

R. Johanan said : For the Mishnah it is also required, but not for the study of Talmud.

We have learnt elsewhere in the Mishnah : The Temple-super-intendent said [to the priests] "Utter one benediction," and they did so. They then read the Decalogue, "Hear, O Israel" etc. (Deut. vi. 4 ff.), "And it shall come to pass if ye shall hearken diligently" etc. (ibid. xi. 13 ff.), "And the Lord said" etc. (Num. xv, 37 ff.). After that they uttered with the people three benedictions, viz, "True and firm," "Accept, O Lord our God" and the Priestly Benediction. On the Sabbath they added a benediction for the outgoing guard.

[The Mishnah quoted above states :] Then they read the Decalogue, "Hear, O Israel," "And it shall come to pass, if ye shall hearken diligently," "And the Lord said," "True and firm," "Accept, O Lord our God," and the Priestly Benediction.

[The Mishnah-quotation continues :] On the Sabbath they added a benediction for the outgoing guard. Which is this benediction ? R. Helbo said : The outgoing guard said to the incoming guard, "May He Who caused His name to dwell in this house make love and brotherhood, peace and comradeship, to abide amongst you."

MISHNAH V The exodus from Egypt must be mentioned at night. R. Eleazar b. 'Azariah said : Behold I am like one seventy years old, and I have never been worthy [to hear the reason] why the exodus from Egypt should he mentioned at night, until Ben Zoma expounded it [as follows].

MISHNAH Should a man be reading in the Torah [the section of the Shema'] and the time of reciting the Shema' arrived, if he directed his heart, he has fulfilled his obligation.

GEMARA Is the conclusion to be drawn [from the opening sentence of the Mishnah] that the performance of the commandments requires Kawwanah?

If it is supposed because of fear, since he is allowed to greet, surely he ought to be permitted to respond ! But [the meaning is. He may return the salutation] out of respect. But that is the view of. R. Judah! For our Mishnah states: R. Judah says : In the middle of a section, he may greet a man because of fear for him and return a salutation out of respect ; and between the sections, he may greet a man out of respect and return the salutation of any person!

[The text of the Mishnah] is defective and should read thus : "Between the sections, he may greet a man out of respect for him, and there is no need to state that he may return the salutation ; and in the middle [of the sections], he may greet a man because of fear for him, and there is no need to state that he may return a salutation. These are the words of R. Meir. R. Judah says : In the middle, he may greet [[fol. 14a.]] because of fear and return a salutation out of respect;

[The object was] to refute him who declared that it is unnecessary to utter a benediction over the study of the Mishnah ; hence we are informed that likewise for the Mishnah it is necessary to utter a benediction.

[The object was] to refute him who declared that it is unnecessary to utter a benediction over the study of the Mishnah ; hence we are informed that likewise for the Mishnah it is necessary to utter a benediction.

MISHNAH Who reads the Shema' without making it audible to his ear has complied with the requirements of the law. R. Jose says : He has not so complied.

We have learnt elsewhere in the Mishnah : A deaf man who speaks but cannot hear may not separate the Terumah ; but if he has done so, his Terumah is valid.

Rab Hisda said : It is R. Jose ; because we have learnt in our Mishnah : Who reads the Shema' without making it audible to his ear has complied with the requirements of the law. These are the words of R. Judah. R. Jose says: He has not so complied.

But how [do we know that the teaching in the quoted Mishnah] is R. Jose's? Perhaps it is R. Judah's, and he means to say with reference also to the reading of the Shema' that having read it inaudibly he has complied with the requirements of the law, but ab initio he should not read it so ? Thou mayest find proof for this in the fact that he states Who reads [the Shema' without making it audible], i.e. post factum it is valid, but not ab initio !

They answer that the fact that our Mishnah states Who reads is intended to show how extreme is the view of R. Jose, for he means to say that even post factum it is not valid; since were it R. Judah, even ab initio it would still be valid.

Having demonstrated that [the Mishnah about Terumah] is in accord with R. Jose, what, however, of the following ? There is a teaching: A man must not say the Grace after meals in his heart [inaudibly] ; but if he has done so, he has fulfilled his obligation. Whose view is this?

We have learnt elsewhere in the Mishnah : All are fit and proper persons to read the Megillah, except a deaf person, a mentally defective, and a minor. R. Judah allows a minor to read.

Who is the authority for the teaching that if a deaf person has read it, his recital is even post factum invalid? Rab Mattenah declared that it is R. Jose ; for we have learnt in our Mishnah : Who reads the Shema' without making it audible to his ear has complied with the requirements of the law. These are the words of R. Judah. R. Jose says: He has not so complied.

How can we know that [this quoted Mishnah] is R. Jose's view [and means that the reading of the Megillah by a deaf person] is also invalid post factum ;

This cannot enter thy mind ; because the Mishnah refers to a deaf person exactly as to the mentally defective and minor ; and therefore, as in the case of a mentally defective and minor even post factum [the reading of the Megillah] is invalid, so also if a deaf person has read it, it is likewise invalid.

But perhaps the whole of it is R. Judah's view, there being two kinds of "minor," and [the wording of the Mishnah] is defective and should read thus : "All are fit and proper persons to read the Megillah except a deaf person, a mentally defective person and a minor. Of whom does this speak ? Of a minor who has not yet reached Initiation; but a minor who has reached Initiation is fit to read it even ab initio. These are the words of R. Judah, for R. Judah permits a minor to read."

Having demonstrated that [the Mishnah about the reading of the Megillah] is in accord with R. Judah and post factum it is permissible, but not ab initio, what, however, of the teaching of R. Judah, the son of R. Simeon b. Pazzi : A deaf person who speaks but cannot hear may separate the Terumah ab initio ? Whose view is that?

MISHNAH Workmen may read the Shema' on the top of a tree or on top of scaffolding, but this they may not do with the Tefillah.

Rab Mari, the son of Samuel's daughter, asked Raba : Our Mishnah states : Workmen may read [the Shema'] on the top of a tree or on the top of scaffolding ; hence it is to be inferred that it does not require Kawwanah. I quote in refutation: Who reads the Shema' must direct his heart; as it is said, "Hear, O Israel" (Deut. vi. 4) and elsewhere, "Attend and hear, O Israel " (ibid, xxvii. 9) ; as here "attention" is required so also there !

MISHNAH [Rabban Gamaliel] bathed on the first night of his wife's death. His disciples said to him, "Our master! Thou hast taught us that a mourner is forbidden to bathe !" He replied, "I am not like other men ; I am in delicate health."

It was a favourite saying of Raba : The goal of wisdom is repentance and good works; so that a man shall not read [Torah] and study [Mishnah] and then contradict his father or mother or teacher or anybody greater than he in knowledge and number [of years]; as it is said, "The fear of the Lord is the beginning of wisdom, a good understanding have all that do thereafter" (Ps. cxi. 10). "All that learn" is not said here, but "all that do thereafter," i.e. they that practise Torah for its own sake, but not they that practise Torah not for its own sake. As for him who does not fulfil the Torah for its own sake, it were better had he never been created.

MISHNAH He whose dead is lying before him [unburied] is exempt from the reading of the Shema', from Tefillah, Tefillin and all the commandments mentioned in the Torah.

R. Joshua b. Levi also said : In twenty-four places [it is taught] that the Bet Din excommunicates a man for [lack of] respect to a teacher, and we learn them all in our Mishnah. R. Eleazar asked him : Where [are they to be found]? He replied : Search and thou wilt find them.

But we are speaking of instances mentioned in our Mishnah ; and this is a Baraita !

Is there none in the Mishnah ? Yes, there is ; for there is a Mishnaic teaching : If one has cut [a portable earthenware oven] into layers and placed sand between each layer, R. Eliezer declares it clean, but the Sages declare it unclean ; and this is what is known as "the oven of the serpent."

Despite this, we have not learnt a case of excommunication in the Mishnah ! And where are the twenty-four places to be found? R. Joshua b. Levi compares one thing with another, but R. Eleazar does not.

Rab Pappa asked Abbai : How were our predecessors different from us that miracles occurred for them but not for us? Is it a question of learning ? In the time of Rab Judah, their whole study was limited to the Order "Damages," whereas we study the six Orders; and when Rab Judah reached the paragraph in Mishnah 'Uksin : "If a woman presses vegetables in a pot" (some declare it was the paragraph : "Olives which are pressed with their leaves are clean"), he said, "We see here the conflicts of Rab and Samuel," whereas we study 'Uksin in thirteen lessons ! Yet, with respect to Rab Judah, when he took off one of his shoes, the rain descended ; but we afflict our souls and cry aloud and there is none that takes notice of us !

MISHNAH Women, slaves and minors are exempt from reading the Shema'

[Why, then, does the Mishnah mention it ?] Thou mightest say that since it contains a reference to the Kingdom of Heaven [it should be read by women] ; therefore it informs us [they are exempt].

MISHNAH A Ba'al Keri meditates upon [the wording of the Shema'] in his heart and says neither the benediction before nor after. At his meal, he says the Grace after [in his heart] but not the Grace before. R. Judah declares : He says Grace before and after.

GEMARA Rabina said : [The statement of the Mishnah] means to say that meditation is the equivalent of speech ; for if it enter thy mind that it is not the equivalent of speech,

It is different with Tefillah, because it contains no reference to the Kingdom of Heaven. But in the Grace after meals there is also no reference to the Kingdom of Heaven, and yet our Mishnah declares : At his meal, he says the Grace after but not the Grace before ! Quite so ; but the reading of the Shema' and the Grace after meals are ordained by the Torah, whereas Tefillah is ordained by the Rabbis.

One can, however, object to this reasoning : Why is Grace answered squired after a meal? Because it has been enjoyed. Why is a benediction required over the reading of the Torah ? Because it is life eternal. Moreover there is a teaching in our Mishnah: At his meal, he says the Grace after but not the Grace before ! The refutation [remains unanswered].