sap

The trees of the LORD are full of sap; the cedars of Lebanon, which he hath planted;

Leaves, sprouts, sap of vines, and vine-buds are permitted in respect of orlah and the laws of the fourth year, and to a nazirite, but are prohibited if they come from an Asherah [tree]. Rabbi Yose says: vine-buds are prohibited because they are fruit. Rabbi Eliezer said: if one curdles [milk] with the resinous substances of [a tree liable to] orlah, it is prohibited. Rabbi Joshua said: I have received an explicit tradition that if one curdles [milk] with the resinous substance of the leaves, or with the resinous substance of the roots, it is permitted, but with the resinous substance of the unripe berries, it is prohibited, because these are fruit.

When their preparation is finished behold they are susceptible to uncleanness. If an unclean liquid fell upon them they become unclean. The sap that issues from them: Rabbi Eliezer says it is clean, But the sages say that it is unclean. Rabbi Shimon says: they did not dispute the ruling that sap that issues from olives is clean. But about what did they dispute? About that which comes from the vat: That Rabbi Eliezer says is clean And the sages say is unclean.

When their preparation is finished behold they are susceptible to uncleanness. If an unclean liquid fell upon them they become unclean. The sap that issues from them: Rabbi Eliezer says it is clean, But the sages say that it is unclean. Rabbi Shimon says: they did not dispute the ruling that sap that issues from olives is clean. But about what did they dispute? About that which comes from the vat: That Rabbi Eliezer says is clean And the sages say is unclean.

If he rinsed in the mikveh baskets of olives or baskets of grapes and they changed its color, it remains valid. Rabbi Yose says: dye-water renders it invalid by a quantity of three logs, but not merely by changing its color. If wine or the sap of olives fell into it and changed its color, it becomes invalid. What should one do [to make it valid again]? One should wait until the rain falls and the color reverts to the color of water. If it contained forty seahs, water may be drawn and carried on the shoulder and put into it until the color reverts to that of water.

If wine or the sap of olives fell into the mikveh and changed the color of a portion of the water, if there is not a portion [of the mikveh] that has forty seahs with the color of water, one may not immerse in there.

If a woman whose hands were clean stirred an unclean pot and her hands perspired, they become unclean. If her hands were unclean and she stirred a clean pot and her hands perspired the pot becomes unclean. Rabbi Yose says: only if her hands dripped. One who weighs grapes with a balance, the wine in the scale is clean until it is poured into a vessel. Behold, this is like baskets of olives and grapes when they are dripping [with sap].

Derivatives of water are: the liquids that come from the eye, from the ear, from the nose and from the mouth, and urine, whether of adults or of children, whether [its flow is] conscious or unconscious. Derivatives of blood are: blood from the slaughtering of cattle and wild animals and birds that are clean, and blood from bloodletting for drinking. Whey is like milk, And the sap of olives is deemed like oil, since it is never free from oil, the words of Rabbi Shimon. Rabbi Meir says: even though it contains no oil. The blood of a sheretz is like its flesh, it causes uncleanness but does not cause susceptibility to uncleanness, and there is nothing else like it.

It was stated: “They agree that one does not sell a wheat stack, a grape vat, or an olive vat to anybody but a ḥaver or to somebody who is known to process in purity.” Is the grape vat not from the Torah? This does not disagree with Rebbi Joḥanan; just as Rebbi Joḥanan said, the little one is a restriction, so “vat of olives” is a restriction. Rebbi Ḥizqiah said to Rebbi Jonah in the name of Rebbi Jeremiah: They disagree about connections. Because everywhere “biting” is a connection, squeezing is not a connection. But here even squeezing is a connection; hence from the Torah they are enabled. Rebbi Jonah met Rebbi Jeremiah and asked him, did you say that? He said, that is not from me, even their enablings are restrictions. Did we not state: “They agree that one does not sell a wheat stack, a grape vat, or an olive vat to anybody but a ḥaver or to somebody who is known to process in purity?” Is the grape vat not from the Torah? Then the olive vat should be from the Torah! What about this? Explain it following Rebbi Meïr, since Rebbi Meïr said, sap is counted as a fluid.

Rebbi Assi said, if it was one-third ripe before the New Year’s Day of the World it is tithed for the past, after the New Year’s Day of the World it is tithed for the future. Rebbi Zeїra objected before Rebbi Assi: Some years are late and dates start to have sap after the New Year’s Day of the World but they are tithed for the past! Rebbi Zeїra said, Rebbi Assi did not say this on his own but following Rebbi Joḥanan, Rebbi Simeon ben Laqish. Rebbi Jacob bar Aḥa in the name of Samuel bar Abba: “If it was one-third ripe before the Fifteenth of Ševaṭ it is tithed for the past, after the Fifteenth of Ševaṭ for the future.” Rebbi Zeїra said, that is correct; for an etrog, did one not eliminate its budding but not its year; but here did one eliminate its year but not its budding?

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Joshua said, I heard that making curds with the sap of leaves or roots is permitted, with the sap of unripe fruits it is forbidden because that is a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another one: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name.

Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is forbidden. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is forbidden. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Abba bar Mamal said, our Mishnah after the lentils lost their sap; [then] the lentils shrink it that it will not give [any taste]. But if he gave it before the lentils gave their sap; it does not deal with that case. And just as you say, the lentils shrink it that it will not give, so the lentils shrink that it will not absorb. How is that? If he put a profane onion into lentils of heave, the lentils shrink it that it will not absorb. That means, if it is dry, but if it is moist it is forbidden. Onions and leeks are forbidden moist or dry, whole or cut up. If he removed the top it is as if cut up. If they are two or three they are as if cut up.

Rebbi Abba bar Mamal said, our Mishnah after the lentils lost their sap; [then] the lentils shrink it that it will not give [any taste]. But if he gave it before the lentils gave their sap; it does not deal with that case. And just as you say, the lentils shrink it that it will not give, so the lentils shrink that it will not absorb. How is that? If he put a profane onion into lentils of heave, the lentils shrink it that it will not absorb. That means, if it is dry, but if it is moist it is forbidden. Onions and leeks are forbidden moist or dry, whole or cut up. If he removed the top it is as if cut up. If they are two or three they are as if cut up.

HALAKHAH: “An onion which one added to lentils,” etc. Rebbi Ḥizqiah, Rav Aḥa in the name of Rebbi Abba bar Mamal said, our Mishnah [in case] after the lentils lost their sap; [then] the lentils shrink it so it will not absorb [any taste]. (As you say, lentils shrink it so it will not absorb.) Similarly, lentils shrink it so it will not give.

MISHNAH: From when are fruits subject to tithes? Figs from the moment they start to ripen, grapes and wild grapes when they start to produce sap. Sumac and mulberries when they start to become red, and all red fruits when they start to become red. Pomegranates when they become soft, dates when they start to become bloated. Peaches when they get stripes, walnuts when they form a container. Rebbi Jehudah says, walnuts and almonds when they develop a shell. Carobs from when they become spotted, and all black ones when they become spotted. Pears, golden apples, quince, and sorbs, when they get bald, and all white ones when they get bald. Fenugreek so that a new plant grows. And olives when they contain a third.

New section. “Grapes and wild grapes when they start to produce sap.” Rebbi Zeїra in the name of Rebbi Yasa: When they are called wretched grapes. Rebbi Ayvo bar Nagari, Rebbi Tanḥum bar Ilaї in the name of Rebbi Naḥum bar Simai: Only if their seeds are visible from the outside.

Rebbi Mana said it without attribution, Rebbi Abun [said it] in the name of Rebbi Joḥanan: Rebbi Jehudah stays with his opinion, the rabbis stay with their opinion, as we have stated: “Olives which somebody crushed with impure hands are not prepared, to let them soak up salt they are prepared, to know whether they contain sap they are not prepared; Rebbi Jehudah says they are prepared.” The rabbis say, he checks their sap. Rebbi Jehudah says, he checks their body. Here, the rabbis say he polishes with their sap, Rebbi Jehudah says, he polishes with what he has.

Rebbi Mana said it without attribution, Rebbi Abun [said it] in the name of Rebbi Joḥanan: Rebbi Jehudah stays with his opinion, the rabbis stay with their opinion, as we have stated: “Olives which somebody crushed with impure hands are not prepared, to let them soak up salt they are prepared, to know whether they contain sap they are not prepared; Rebbi Jehudah says they are prepared.” The rabbis say, he checks their sap. Rebbi Jehudah says, he checks their body. Here, the rabbis say he polishes with their sap, Rebbi Jehudah says, he polishes with what he has.

Rebbi Mana said it without attribution, Rebbi Abun [said it] in the name of Rebbi Joḥanan: Rebbi Jehudah stays with his opinion, the rabbis stay with their opinion, as we have stated: “Olives which somebody crushed with impure hands are not prepared, to let them soak up salt they are prepared, to know whether they contain sap they are not prepared; Rebbi Jehudah says they are prepared.” The rabbis say, he checks their sap. Rebbi Jehudah says, he checks their body. Here, the rabbis say he polishes with their sap, Rebbi Jehudah says, he polishes with what he has.

MISHNAH: Leaves, shoots, vine sap, and the flower are permitted for ‘orlah, the Fourth Year, and a nazir, but forbidden from a pagan sacred grove. Rebbi Yose said, the flower is forbidden because it is a fruit. Rebbi Eliezer says, it is forbidden to use ‘orlah sap as curd. Rebbi Joshua said, I heard explicitly that one is permitted to use sap of leaves and sap of roots as curd. But the sap of unripe figs is forbidden because that is a fruit. Anqoqlot, the grape skins, the grape seeds, and the afterwine made from them, pomegranate skins and their flowers, nut shells, and seeds are forbidden from ‘orlah, sacred groves, and for a nazir. They are permitted in the fourth year. Windfall is forbidden for all of these. Rebbi Yose said, one may plant an ‘orlah shoot but not an ‘orlah nut because the latter is a fruit. Also, one does not graft with spathe of ‘orlah.

MISHNAH: Leaves, shoots, vine sap, and the flower are permitted for ‘orlah, the Fourth Year, and a nazir, but forbidden from a pagan sacred grove. Rebbi Yose said, the flower is forbidden because it is a fruit. Rebbi Eliezer says, it is forbidden to use ‘orlah sap as curd. Rebbi Joshua said, I heard explicitly that one is permitted to use sap of leaves and sap of roots as curd. But the sap of unripe figs is forbidden because that is a fruit. Anqoqlot, the grape skins, the grape seeds, and the afterwine made from them, pomegranate skins and their flowers, nut shells, and seeds are forbidden from ‘orlah, sacred groves, and for a nazir. They are permitted in the fourth year. Windfall is forbidden for all of these. Rebbi Yose said, one may plant an ‘orlah shoot but not an ‘orlah nut because the latter is a fruit. Also, one does not graft with spathe of ‘orlah.

MISHNAH: Leaves, shoots, vine sap, and the flower are permitted for ‘orlah, the Fourth Year, and a nazir, but forbidden from a pagan sacred grove. Rebbi Yose said, the flower is forbidden because it is a fruit. Rebbi Eliezer says, it is forbidden to use ‘orlah sap as curd. Rebbi Joshua said, I heard explicitly that one is permitted to use sap of leaves and sap of roots as curd. But the sap of unripe figs is forbidden because that is a fruit. Anqoqlot, the grape skins, the grape seeds, and the afterwine made from them, pomegranate skins and their flowers, nut shells, and seeds are forbidden from ‘orlah, sacred groves, and for a nazir. They are permitted in the fourth year. Windfall is forbidden for all of these. Rebbi Yose said, one may plant an ‘orlah shoot but not an ‘orlah nut because the latter is a fruit. Also, one does not graft with spathe of ‘orlah.

MISHNAH: Leaves, shoots, vine sap, and the flower are permitted for ‘orlah, the Fourth Year, and a nazir, but forbidden from a pagan sacred grove. Rebbi Yose said, the flower is forbidden because it is a fruit. Rebbi Eliezer says, it is forbidden to use ‘orlah sap as curd. Rebbi Joshua said, I heard explicitly that one is permitted to use sap of leaves and sap of roots as curd. But the sap of unripe figs is forbidden because that is a fruit. Anqoqlot, the grape skins, the grape seeds, and the afterwine made from them, pomegranate skins and their flowers, nut shells, and seeds are forbidden from ‘orlah, sacred groves, and for a nazir. They are permitted in the fourth year. Windfall is forbidden for all of these. Rebbi Yose said, one may plant an ‘orlah shoot but not an ‘orlah nut because the latter is a fruit. Also, one does not graft with spathe of ‘orlah.

MISHNAH: Leaves, shoots, vine sap, and the flower are permitted for ‘orlah, the Fourth Year, and a nazir, but forbidden from a pagan sacred grove. Rebbi Yose said, the flower is forbidden because it is a fruit. Rebbi Eliezer says, it is forbidden to use ‘orlah sap as curd. Rebbi Joshua said, I heard explicitly that one is permitted to use sap of leaves and sap of roots as curd. But the sap of unripe figs is forbidden because that is a fruit. Anqoqlot, the grape skins, the grape seeds, and the afterwine made from them, pomegranate skins and their flowers, nut shells, and seeds are forbidden from ‘orlah, sacred groves, and for a nazir. They are permitted in the fourth year. Windfall is forbidden for all of these. Rebbi Yose said, one may plant an ‘orlah shoot but not an ‘orlah nut because the latter is a fruit. Also, one does not graft with spathe of ‘orlah.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

Rebbi Pedat, Rebbi Assi, in the name of Rebbi Joḥanan: Rebbi Simeon follows that of Rebbi Joshua, as we have stated there: “Rebbi Simeon says, balsamum is not subject to the Sabbatical because it is not a fruit.” Rebbi Zeïra said to Rebbi Pedat, since we say there that practice follows Rebbi Joshua, would you have to say here that practice follows Rebbi Simeon? Rebbi Jonah said, are the situations similar? It is the other way: Balsamum is essentially sap, a tree is not essentially in its sap. The holiness of the Sabbatical falls on animal feed, but the holiness of orlah never falls on it. Rebbi Abun said, there is another [difference]: Rebbi Joshua quoted it as a tradition, Rebbi Simeon said it in his own name. Sap may be fruit, unripe fruits may be fruit. If you say that sap has the status of fruit, if he did it with heave it is permitted. If you say that unripe fruits are fruit, if he did it with heave it is permitted. Why? Because usufruct of heave is permitted but usufruct of orlah is forbidden.

HALAKHAH: “With hazeret”, lettuce. “With ˋulšin”, τρώξιμον. “And with tamka”, γιγγίδιον “With harhabina”. Rebbi Yose ben Rebbi Abun said, יסי חלי. “And with maror”. A bitter vegetable turning grey and containing sap. They objected, is not lettuce sweet? Is it not called “lettuce” only if it be sweet? Rebbi Ḥiyya in the name of Rebbi Hoshaya: (Itself it depends only on change) [Itself it is only called “change”]. (As) hazeret is sweet at the beginning and bitter at the end, so did the Egyptians behave towards our forefathers in Egypt. At the start, in the best part of the land settle your father and your brothers, and after that they embittered their lives with hard labor, with mortar and bricks.

It was stated: Rabban Simeon ben Gamliel says, balsamum is only the sap of the (qtab) [qtaf] tree. For what comes Carshina lye? In it one polished the cloves. For what does (Qanrisin) [caper] wine come? In it one (polishes) [soaks] cloves that it should be strong. Would not be urine good for this? Only one does not introduce bad smell into the Temple courtyard because of decorum. And when he was pulverizing he was saying: be well pulverized, be well pulverized, for voice is good for compounding. If he left out one of its ingredients or added honey he invalidated it. If he failed to add salt or added smoke producing herb he became liable for death. Rebbi Zeˋura said, and he sins because of unnecessary entry.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.