משנה: אֵי זוֹ הִיא בְּתוּלָה. כָּל שֶׁלֹּא רָאָת דָּם מִיָּמֶיהָ אַף עַל פִּי נְשׂוּאָה. מְעוּבֶּרֶת מִשֶּׁיִּוָּדַע עוּבְרָהּ. מֵינִיקָה עַד שְׁתִּגְמוֹל אֶת בְּנָהּ. נָֽתְנָה בְנָהּ לְמֵינִיקָה וּגְמָלַתּוּ אוֹ שֶׁמֵּת רִבִּי מֵאִיר אוֹמֵר מְטַמְּאָה מֵעֵת לְעֵת. וַחֲכָמִים אוֹמְרִים דַּייָה שָׁעָתָהּ. 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 child7524 months after birth, cf. Sotah 4:3:3" href="/Jerusalem_Talmud_Sotah.4.3.3">Soṭah 4:4, Note 57.. 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 exact76The entire 24 months..
הלכה: אֵי זֹו הִיא בְּתוּלָה. כָּל כו׳. כֵּן הִיא מַתְנִיתָא. כֵּל־שֶׁלֹּא רָאָת דַּם נִידָּה מִיָּמֶיהָ וְאַף עַל פִּי נְשׂוּאָה. בְּתוּלָה לְדָמִים אָֽמְרוּ. אֲבָל לֹא בְּתוּלָה לִבְתוּלִים. פְּעָמִים שֶׁהִיא בְּתוּלָה לְדָמִים וְאֵינָהּ בְּתוּלָה לִבְתוּלִים. פְּעָמִים שֶׁהִיא בְּתוּלָה לִבְתוּלִים וְאֵינָהּ בְּתוּלָה לְדָמִים. בְּתוּלָה לְדָמִים בְּשֶׁרָאָת וְאַחַר כָּךְ נִישֵּׂאת. בְּתוּלָה לִבְתוּלִים בְּשֶׁנִּישֵּׂאת וְאַחַר כָּךְ רָאָת. 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.
תַּנֵּי. שָׁלֹשׁ בְּתוּלוֹת הֵן. בְּתוּלַת אָדָם בְּתוּלַת שִׁקְמָה וּבְתוּלַת הָאָרֶץ. בְּתוּלַת אָדָם כָּל־שֶׁלֹּא נִבְעֲלָה מִיָּמֶיהָ. בְּתוּלַת שִׁקְמָה כָּל־שֶׁלֹּא נִקְצְצָה מִיָּמֶיהָ. בְּתוּלַת הָאָרֶץ כָּל־שֶׁלֹּא נֶחֶרַץ בָּהּ מִיָּמֶיהָ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. כָּל־שֶׁאֵין בָּהּ חֶרֶץ. It was stated77Midrash Samuel 26:2; Tosephta Ševiʻit 3:10, in a different order which is followed also in Niddah.8b">Babli Niddah 8b. This baraita somehow negates the Mishnah which transfers to name of “virgin” to the pre-menstrual girl.: “There are three virgins: a human virgin, a virgin sycamore, and virgin soil. A human virgin, who never had intercourse. A virgin sycamore, which never was cut78Sycamores were planted not for their fruits but to produce logs for buildings. The sycamore can be cut and from the stump a new (and larger) tree will grow; cf. Ševiʻit 4:5, Note 71.. Virgin soil, which never was ploughed79Really: on which never any grooves had been made, referring to the furrows.; Rabban Simeon ben Gamliel says, which has no groove80If no signs of agricultural activity are visible on the soil. In Babylonia the צ of חֶרֶץ (which in Babylonian and modern Hebrew would be חָרִיץ) was heard as ס, resulting in חֶרֶס, חֶרֶשׂ “potsherd”. Therefore, the Babylonian texts (and Midrash Samuel) declare as virgin any soil on which no potsherds are found (which would prove human activity at the place).’81Here ends the first Geniza fragment of this Tractate..”
וַאֲפִילוּ נִישֵּׂאת וַאֲפִילוּ עִיבֵּירָה וַאֲפִילוּ מֵינִיקָה וַאֲפִילוּ שׁוֹפַעַת כָּל־שִׁבְעָה לְזָכָר וְכָל־אַרְבָּעָה עָשָׂר לִנְקֵיבָה. וּקְסָמָא בְיָדֶיהָ. בְּשָׁעָה שֶׁהוּא זָכָר שִׁבְעָה. וּבְשָׁעָה שֶׁהִיא נְקֵיבָה י"ד. וְהִיא שֶׁהִפְסִיקָה דַּם טוֹהַר. כְּהָדָא דְתַנֵּי. הִפְסִיקָה דַּם טוֹהַר וְלֹא רָאָת וְאַחַר כָּךְ רָאָת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְאָֽמְרוּ. דַּייָה שָׁעָתָהּ. עַל דַּעְתֵּיהּ דְּרַב דְּהוּא אָמַר. מַעְייָן אֶחָד הוּא אֶלָּא שֶׁהַתּוֹרָה טִיהֲרָה אוֹתוֹ. נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי יַנַּאי דּוּ אָמַר. מַעְייָן אֶחָד הוּא אֶלָּא שֶׁהוּא מִשְׁתַּנֶּה. יְאוּת. עַל דַּעְתֵּיהּ דְּלֵוִי דְּהוּא אָמַר. שְׁנֵי מַעְייָנוֹת הֵן. אֲפִילוּ לֹא הִפְסִיקָה דַּם טוֹהַר תְּהֵא דַייָה שָׁעָתָהּ. אָמַר רִבִּי מָנָא. טַעֲמֵיהּ דְּלֵוִי. שֶׁמִּתּוֹךְ שֶׁהִיא מִתְרַגֶּלֶת בְּדָמִים טְהוֹרִין הִיא מִתְרַגֶּלֶת בְּדָמִים טְמֵאִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. יְכִיל לֵוִי פָּתַר לָהּ מִן הָדָא דְתַנִּינָן. רִבִּי יוֹסֵי אוֹמֵר. מְעוּבֶּרֶת וּמֵינִיקָה שֶׁעָֽבְרוּ עֲלֵיהֶן שָׁלֹשׁ עוֹנוֹת דַּייָן שָׁעָתָן. וְתַנֵּי עֲלָהּ. יְמֵי עִיבּוּרָהּ וִימֵי מֵינִיקוּתָהּ מִצְטָֽרְפִין לְשָׁלֹשׁ עוֹנוֹת. דְּהוּא סְבַר. מַעְייָן אֶחָד הוּא. “Even if she was married,82This refers to the Mishnah which enumerates the women whose impurity is not retroactive, in particular the girl having a baby without ever having menstruated.” even if pregnant, even if nursing, and even if she was bleeding all seven [days] for a boy or all fourteen for a girl83Leviticus.15.25">Lev. 15:25 creates a special category, zavah, for a woman whose discharge of blood is prolonged “many days after her menstrual period”, who is subject to more complicated rules of cleansing. Since “days” must mean a minimum of two days, “many days” must mean at least three days (by the hermeneutic principle of definiteness, cf. H. Guggenheimer, Logical Problems in Jewish Tradition, in: Confrontations with Judaism, Ph. Longworth, ed., Blond, London 1966, pp. 174–175). Now it is stated here that bleeding after childbirth cannot induce a status of zavah since (1) the time span of 7 days after the birth of a boy and 14 after that of a girl are defined as “menstrual impurity” and (2) this is followed by a period of purity of 33 days (for a boy) or 66 (for a girl) in which no discharge has any implication for impurity (Leviticus.12.4-5">Lev.12:4–5). Therefore, the only way a birth is followed by a status of zavah would be if the bloody discharges persist all through the period of purity.. Does she have a charm in her hand84This is a little pedantic about the formulation of the text, from which one might infer that the pregnancy already determines the length of the period of impurity. The text is then elaborated to indicate that this period is determined only at the time of delivery.? After [the birth of] a boy seven [days], after a girl fourteen, but only if she stopped during her period of purity. As it was stated: If she stopped during her period of purity and had no discharge, but later she had a discharge; this case came before the Sages who said that her timing was exact85The status of the “blood virgin” is not changed by pregnancy and all the bleeding necessarily connected with giving birth.. In Rav’s opinion, who says that all is one source but the Torah purified it, it is understandable86Here starts the discussion of the condition that the discharges stop sometime during the period of purity. Rav holds that the blood lost during childbirth and the menstrual blood are of equal character, the period of purity is a biblical decree whose reason is unknown but a continuation of the discharge beyond this period shows that menstrual blood is flowing for “many days”. (Everybody agrees that prolonged flow before the actual delivery creates a status of zavah.) Therefore, a retention of the status of “blood virgin” necessitates the cessation of discharge during the period of purity (or even earlier). Rav’s opinion is detailed in the Niddah.35b.1">Babli, 1 la, 35b.. In Rebbi Yannai’s opinion, who says that all is one source but it changes, it is in order87This opinion is not reported in the Babli. The only difference to Rav’s opinion is theoretical, that the biblical decree of the period of purity has a biological explanation.. In Levi’s opinion, who says that there are two sources, should not her timing be exact even if she does not stop during her period of purity88His opinion is also discussed in the Niddah.11a">Babli, 11a and 35b. He holds that the blood lost in childbirth is different in nature from menstrual blood. Then it is difficult to see why menstrual virginity should depend on a cessation of childbirth discharges during the period of purity.? Rebbi Mana said, the reason of Levi is that since she became used to pure blood, she might become used to impure blood89Levi also subscribes to the cessation rule, but only as one of purely rabbinic character. Since she is used to discharges, she does not react to a menstrual discharge with the speed necessary to avoid retroactive contamination.. Rebbi Yose ben Rebbi Abun said, Levi can explain what we have stated90Niddah 1:4:1" href="/Jerusalem_Talmud_Niddah.1.4.1">Mishnah 1:5.: “Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated91Niddah 1:6" href="/Tosefta_Niddah.1.6">Tosephta 1:10: “R. Yose and R. Simeon say that the timing of a pregnant or a nursing woman is not exact unless there passed three periods (without menstruation); the days of her pregnancy and those of her nursing are added together.” It is clear that pregnancy and nursing cannot be counted together if the blood lost in childbirth is of menstrual character. Therefore, the Tosephta and the similar baraita quoted in the text are intelligible for Levi, not for Rav.: The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?
עַד כַּמָּה הוּא הַכָּרַת הָעוּבָּר. סוּמֲכוֹס אָמַר מִשּׁוּם רִבִּי מֵאִיר. עַד שְׁלֹשָׁה חֳדָשִׁים וגו׳. אַף עַל פִּי שֶׁאֵין רְאַייָה לַדָּבָר זֵיכֶר לַדָּבָר וַיְהִי כְּמִשְׁלֹשׁ חֳדָשִׁים וגו׳. אָמַר רִבִּי יוּדָן. וַאֲפִילּוּ מְעוּבֶּרֶת רוּחַ. הָרִינוּ חַלְנוּ כְּמוֹ יָלַדְנוּ רוּחַ. תַּהֲרוּ חֲשַׁשׁ תֵּלְדוּ קַשׁ וגו׳. רִבִּי זְעִירָא רִבִּי בָּא בַּר זוּטְרָא רִבִּי חֲנִינָה בְשֵׁם רִבִּי חִייָה רוֹבָה. אֲפִילוּ רוּבּוֹ שֶׁלָּרִאשׁוֹן וְרוּבּוֹ שֶׁלָּאַחֲרוֹן וְהָאֶמְצָעִי שָׁלֵם. אַסִי אָמַר. תִּשְׁעִים יוֹם שְׁלֵימִים. וּשְׁמוּאֵל אָמַר. הֵן וְעִיבּוּרֵיהֶן. אָתָא עוֹבְדָא קוֹמֵי רַבָּנִן דְּתַמָּן וְלָא יָֽדְעִין אִם שְׁלֹשָׁה עָשָׂר מִן הָרִאשׁוֹן וְשִׁבְעָה עָשָׂר מִן הָאַחֲרוֹן. אוֹ שִׁבְעָה עָשָׂר מִן הָרִאשׁוֹן וּשְׁלֹשָׁה עָשָׂר מִן הָאַחֲרוֹן וַחֲמִשָּׁה שְׁלֵימִים בָּאֶמְצַע. וּבִקְשׁוּ לִיגַּע בַּװְלָד מִשּׁוֹם סָפֵק מַמְזֵירוּת. אָמַר לוֹן רַב נַחְמָן בַּר יַעֲקֹב. כְּהָדֵין עוֹבְדָא אָתָא קוֹמֵי אַבָּא בַּר בָּא וְאַכְשֵׁר. וְאַבָּא בַר בָּא פַּלִּיג עַל שְׁמוּאֵל בְּרֵיהּ. אָמַר רִבִּי בָּא. שַׁנְייָא הִיא הַכָּרַת הָעוּבָּר שַׁנְייָא הִיא לֵידָתוֹ. הַכָּרַת הָעוּבָּר לַחֳדָשִׁים שְׁלֵימִין וְלֵידָתוֹ לֶחֳדָשִּׁים מְקוּטָעִין. תַּמָּן תַּנִּינָן. כַּמָּה הִיא קִישּׁוּייָהּ. רִבִּי מֵאִיר אוֹמֵר. אֲפִילוּ אַרְבָּעִים וַחֲמִשִּׁים יוֹם. רִבִּי יְהוּדָה אוֹמֵר. דַּייָהּ חוֹדְשָׁהּ. רִבִּי יוֹסֵי וְרִבִּי שִׁמְעוֹן אוֹמְרִים. אֵין קִישּׁוּי יוֹתֵר מִשְׁתֵּי שַׁבָּתוֹת. רִבִּי יוֹסֵי בְשֵׁם רִבִּי בָּא. זֹאת אוֹמֶרֶת שֶׁהָאִשָּׁה יוֹלֶדֶת לַחֳדָשִׁים מְקוּטָעִין. דִּלֹא כֵן נִיתְנֵי שְׁלֹשִׁים יוֹם. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם שְׁמוּאֵל זֹאת אוֹמֶרֶת שֶׁהָאִשָּׁה יוֹלֶדֶת לַחֳדָשִּׁים שְׁלֵימִין. דְּתַנִינָן דַּייָהּ חָדְשָׁהּ. 92From here to the end of the Halakhah, the text parallels Yevamot 4:11" href="/Jerusalem_Talmud_Yevamot.4.11">Yebamot 4:11, Notes 130–155. How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”
רִבִּי יוּדָן בָּעֵי. סוֹף דָּבָר עַד שֶׁתֵּלֵד. לֹא אֲפִילוּ הִפִּילָה. Rebbi Yudan asked: Does this hold until she gives birth? No, even if she had a miscarriage.
אָמַר רִבִּי מָנָא. שְׁמָעִית בְּשֵׁם שְׁמוּאֵל. הִיא הַכָּרַת הָעוּבָּר הִיא לֵידָתוֹ. וְלֵית אֲנָא יְדַע מִן מַה שְׁמָעִית. אָמַר רִבִּי בָּא בַּר כֹּהֵן קוֹמֵי רִבִּי יוֹסֵי. רִבִּי יִרְמְיָה אָֽמְרָהּ. אָמַר לֵיהּ רִבִּי חִזְקִיָּה. לֹא אָֽמְרָהּ רִבִּי יִרְמְיָה. וְאִיקְפַּד רִבִּי יוֹסֵי לְקִיבְּלֵיהּ. אָמַר. אִילּוּ יְהוּשֻׁעַ שֶׁהָיָה קָשׁוּר לְמֹשֶׁה לֹא הֲוָה אָמַר כֵּן וְהוּא אָמַר כֵּן. חָזַר וְאָמַר. אִין. אָֽמְרָהּ. אֶלָּא כְאִינֶּשׁ דְּשָׁמַע מִילָּה וּמַקְשֵׁי עַלָּהּ. וְאַבָּא בַּר בָּא פַלִּיג עַל שְׁמוּאֵל בְּרֵיהּ. רִבִּי בְּרֶכְיָה בְשֵׁם שְׁמוּאֵל. לְעוֹלָם אֵין הָאִשָּׁה יוֹלֶדֶת אֶלָּא לְמָאתַיִם וְשִׁבְעִים וְאֶחָד אוֹ לְמָאתַיִם וְשִׁבְעִים וּשְׁנַיִם אוֹ לְמָאתַיִם וְשִׁבְעִים וּשְׁלֹשָׁה אוֹ לְמָאתַיִם וְשִׁבְעִים וְאַרְבָּעָה. אָמַר לֵיהּ רִבִּי מָנָא. מְנָן שָׁמַע רִבִּי הָדָא מִילְתָא. אָמַר לֵיהּ. מִן רִבִּי בָּא. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי בָּא. תַּמָּן הוּא אָמַר. שַׁנְייָא הִוא הַכָּרַת הָעוּבָּר שַׁנְייָא הִיא לֵידָתוֹ. וְהָכָא הוּא אָמַר הָכֵין. רִבִּי בָּא בַּר זוּטְרָא מִשֵּׁם שְׁמוּאֵל. כָּל־שֶׁהוּא בְהַרְבֶּה הֲרֵי הוּא בְאַרְבַּע. Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.
רִבִּי חִייָה בַּר אַשִּׁי הֲוָה יְתִיב קוֹמֵי רַב. חֲמִיתֵיהּ מִיבְעַת. אָמַר לֵיהּ. מַהוּ כֵן. אָמַר לֵיהּ. חֲמָרְתִּי מְעַבְּרָה וְהִיא בְּעָייָא מֵילַד וַאֲנָא בָּעֵי מִרְבַּעְתָּהּ דְּלָא תִצְטַנֵּן. אָמַר לֵיהּ. אֵימָתַי עָלָה עָלֶיהָ הַזָּכָר. אָמַר לֵיהּ. בְּיוֹם פַּלָּן. וְחָשַׁב אָמַר לֵיהּ. בְּעִייָא הִיא עַד כְּדוֹן. וְתַנֵּי כֵן. הַפּוֹחֶתֶת אֵינָהּ פּוֹחֶתֶת מִימוֹת הַלְּבָנָה. וְהַמּוֹסֶפֶת אֵינָהּ מוֹסֶפֶת עַל יְמוֹת הַחַמָּה. מִילְתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ פְלִיגָא דָּמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בָּקוֹרֶת שֶׁלָּאַנְטוֹנִינוֹס הָֽיְתָה עוֹבֶרֶת וְהִרְבִּיעוּ שֶׁלְּבֵית רִבִּי מִמֶּנָּה שְּׁזוּרִין. וְיֵשׁ מֵהֶן שֶׁיָּֽלְדוּ עַכְשָׁיו. וְיֵשׁ מֵהֶן שֶׁיָּֽלְדוּ לְאַחַר זְמָן. כָּאן בִּבְהֵמָה טְמֵיאָה וְכָאן בִּבְהֵמָה טְהוֹרָה. וְהָכְתִיב הֲיָדַעְתָּ עֵת לֶדֶת יַעֲלֶי סָלַע חוֹלֵל אַייָלוֹת תִשְׁמוֹר. תִּסְפֹּר יְרָחִים תְּמַלֶּאנָה וְיָדַעְתָּ עֵת לִדְתָּנָה. אָמַר לֵיהּ. חַיָּה טְהוֹרָה כִבְהֵמֶה טְמֵאָה. Rav Ḥiyya bar Ashi was sitting before Rav who saw him disturbed. He said to him, what is the matter? He said to him, my female donkey is pregnant and will give birth; then I have to get her to copulate before she is out of heat. He said to him, when did the male mount her? He said, on day X. He calculated and said, she still has some time until then. It was stated so: A quick one does not need less than the days of the moon and one who is late is not later than the days of the sun. The words of Rebbi Joshua disagree, since Rebbi Joshua ben Levi said, the cattle herd of Antoninus passed by and those of the house of Rebbi took bulls from them to copulate. Some cows gave birth soon and some of them later. Here it is about an impure animal, there about a pure animal. But is it not written, “do you know the time the mountain goats will give birth, watch the birthing of gazelles,” “count months, make them complete, you will know the time of their giving birth.” He told him: A pure wild animal is like a domestic impure animal.