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Laws of Those that Transmit Impurity via Beds and Seats
Laws of Impurity and Purity
Sources
A
MISHNA:
With regard to the
blood of
a menstruating
gentile woman
or a gentile
zava
,
and
the
blood
discharged
by
a female Jewish
leper
during the days
of purity
of a woman who gives birth,
Beit Shammai deem
them
ritually pure, and Beit Hillel say:
The halakhic status of the blood of the gentile woman is
like
that of
her saliva and her urine,
which impart impurity only while moist. Likewise, the blood discharged by a Jewish leper during the days of purity imparts impurity only when moist…
Niddah 34a:2-11
even
if it is
in the womb of a gentile woman.
If she discharges this semen, it imparts ritual impurity.
And
by contrast, the semen
of a gentile is ritually pure wherever
it is found,
even
if it is
in the womb of a Jewish woman, except for
any
urine that
intermingled
with it.
In other words, if the semen of a gentile intermingled with his urine, the mixture is impure due to the urine it contains, as the Sages decreed that a gentile is considered like a
zav
in all matters. Consequently, his urine imparts impurity.
Niddah 34b:1
And
the
halakha
here is
like that which Rabbi Zeira said
that
Rabbi Ḥiyya bar Ashi said
that
Rav said:
In the case of
a woman after childbirth who descended to immerse
in a ritual bath in order to emerge
from
her status of
impurity to purity, and blood was uprooted from her
uterus but it did not leave her body, her status is as follows: If this occurred
on
her
descent
to the ritual bath, she remains
impure,
as the immersion is ineffective…
Niddah 42a:18
§ The mishna teaches:
Who is
the woman characterized as
an elderly woman
in this context? It is
any
woman for
whom three
typical menstrual
cycles
of thirty days
passed
at a stage of her life
close to her old age,
during which she saw no menstrual blood. The Gemara asks:
What is considered close to old age? Rav Yehuda says: Any
woman
about whom her friends say
that
she is an elderly woman. And Rabbi Shimon says:
It is
any
woman who is old enough
that
people
call her: Mother [
Imma
], Mother…
Niddah 9a:20-9b:14
Beit Shammai say:
Since she did not observe that corresponding clean day, she retains the status of a
zava
. Therefore both she, the
zava
, and her husband, who engaged in intercourse with a
zava
,
transmit impurity
to items designated for
lying or sitting,
to the extent that these transmit impurity to food and drink that came in contact with them, and in her case, to people as well.
And
each of them is
liable
to bring a sin offering for participating in intercourse involving a
zava
…
Niddah 71b:19-72a:5
§ The Gemara continues its discussion of cases involving a mixture of one substance in contact with the same type of substance, in which according to the opinion of Rabbi Yehuda in the mishna the prohibited substance is not nullified.
The Sages taught
a
baraita
(
Tosefta
,
Teharot
5:3): In a case where
a broken earthenware
flask had absorbed the urine
of a
zav
or a
zava
,
whose urine is a primary source of ritual impurity, which imparts impurity to one who carries it, in such a case, if one poured water into this flask to clean it…
Zevachim 79b:1-4
Rava says: Come
and
hear
a proof from a
baraita
:
“This is the law of the
zav
,” whether
he is
an adult
or
whether
he is
a minor.
Since the verse equates an adult and a minor,
just as
with regard to
an adult his first sighting imparts impurity, so too,
with regard to
a minor,
his
first sighting imparts impurity as well.
The Gemara earlier stated that the phrase “whether it be a male” serves to include the sources of bodily emissions of a male leper, teaching that they impart impurity…
Niddah 34b:16-35a:5
§
The Sages taught
in a
baraita
: Although a woman who experiences a discharge of uterine blood after her menstrual period is rendered a
zava
and must count seven clean days before immersing and purifying herself, if a pregnant woman
experiences
birth
pangs
accompanied by bleeding for
three days
after her menstrual period, at the end of which she gives birth, she is not rendered a
zava
, as the bleeding is attributed to the childbirth.
And
if the
offspring emerged by caesarean section…
Niddah 41a:11-41b:9
Once he has been confirmed as
having
a
ziva
,
after two definite discharges of
ziva
,
one no
longer
examines him
in this way, as any discharge is deemed impure. If one experiences three discharges of
ziva
, he is obligated to bring an offering following his purification. Accordingly,
his
discharge that was due to
circumstances beyond his control,
i.e., for one of the seven reasons listed above,
and his
discharge about which it is
uncertain
if it is
ziva
,
and
even
his semen…
Nazir 65b:9
If you wish, say
instead:
Leave
aside the twenty-four-hour
period
of retroactive impurity of a menstruating woman, as it applies
by rabbinic law.
One cannot raise a difficulty against the principle that untithed dough is treated with the same level of purity as
ḥalla
from the case of the retroactive impurity of a menstruating woman, since that retroactive impurity is a rabbinic decree, and therefore there is more room for leniency.
MISHNA:
Rabbi Eliezer says:
Unlike the women with regard to whom it was taught that they transmit impurity…
Niddah 7a:10-7b:4
Once the Gemara raised the issue, it clarifies:
And who is the
tanna
about whom
you heard that he said: Semen of a
zav
imparts ritual impurity by carrying?
It was
not Rabbi Eliezer and not Rabbi Yehoshua. As we learned
in a
baraita
:
Semen of a
zav
imparts ritual impurity by contact but
it
does not impart ritual impurity by carrying;
this is
the statement of Rabbi Eliezer. And Rabbi Yehoshua says:
It
also imparts ritual impurity by carrying…
Bava Kamma 25a:13-25b:1
A woman who observes a
clean
day for
one
day
or two days that she experiences a discharge
will prove
that this is not the case. This refers to a woman who experienced one or two days of bleeding not during her menstrual period and is required to wait one day without any further discharge of blood before immersion in a ritual bath. This is significant
because she renders
a surface designated for
lying and
a surface designated for
sitting ritually impure, and
nevertheless
she does not require a count of seven
clean days to become purified.
Megillah 8b:1
Rather,
the mishna means
that
the status of the lowest mattress
beneath
a man who
engages in intercourse with a menstruating woman is like
that of the bedding
above a
zav
,
i.e., the bedding beneath a Samaritan man assumes first-degree ritual impurity and does not become a primary source of impurity like the bedding beneath a
zav
. That is,
just as
the
upper
bedding
of a
zav
is not a primary source of impurity and
imparts impurity only
to
food and drink
but not people or vessels,
so too…
Niddah 32b:15
MISHNA:
With regard to
a woman who died, and
after her death
a quarter
-
log
of blood emerged from her
body, although the blood emerged after death, it
transmits ritual impurity
by touching and carrying,
due to
the impurity of the
spot
of blood of a menstruating woman. This impurity as blood of menstruation applies to any amount of blood she emits, despite the
halakha
that generally, the blood of a corpse transmits impurity only if it is at least a quarter-
log
in volume…
Niddah 71a:10-13
Beit Hillel
said to
Beit Shammai: The
halakha
of
a woman who gives birth as a
zava
will prove
this is in fact a legitimate comparison. A woman who gives birth as a
zava
may immerse only after experiencing seven clean days. The
halakha
is
that if she immersed
in her days of purity
and
then
saw
blood
after
the seven
days of counting
for
ziva
, she is
pure,
as she is in her days of purity. But if
she did not immerse and she saw
blood, she is
impure…
Niddah 35b:8-11
MISHNA:
It is
the custom of Jewish women
that
they engage in intercourse
with their husbands
while
using
two examination cloths, one for
the husband, to see if there is any of the wife’s blood on him after intercourse,
and one for her,
to ascertain after intercourse whether her menstrual flow has begun.
And the modest
women
prepare a third
examination cloth,
to
examine themselves and
prepare
the pubic
area
for intercourse…
Niddah 14a:5-8
Rather,
the
halakha
with regard to the seminal emission of a boy
aged nine years and one day
is
a
halakha
transmitted to Moses from Sinai,
and
the
halakha
that
a one-day-old
boy is included in the
halakhot
of a
zav
is derived from
a verse.
The Gemara asks:
And now that
the
halakha
with regard to the seminal emission of a boy aged nine years and one day renders
is a
halakha
transmitted to Moses from Sinai…
Niddah 32b:10
But
if so,
what
is the meaning when
the verse states: “And her impurity be upon him”? As,
one
might
have thought that a man who engages in intercourse with a menstruating woman
will not impart impurity
to
people and earthenware vessels.
Therefore,
the verse states: “And her impurity be upon him,”
to teach that he imparts impurity like a menstruating woman. In other words,
just as she imparts impurity
to
people and earthenware vessels, so too, he imparts impurity
to
people and earthenware vessels.
…
Niddah 33a:7-9
§ The Gemara asks:
What
is this interpretation of the difference between
“a woman”
and
“and
if
a woman”? As it is taught
in a
baraita
that from
“a woman” I have
derived
only
that the
halakhot
of menstruation apply to an adult
woman. From where
do I derive
that
the
halakhot
of
a menstruating woman
also apply to
a one-day-old girl? The verse states: “And
if
a woman.”
The Gemara asks:
Apparently, when the verse includes
young girls through the word “and” it
includes
even
a one-day-old…
Niddah 32a:12-32b:6
MISHNA:
There are
seven substances
that
one applies to the stain
on a garment to ascertain whether it is a blood stain or a dye, as these seven substances remove the blood. They are:
Tasteless saliva, and liquid from split beans, and urine, and natron, and
borit
,
Niddah 61b:14
Laws of Impurity and Purity
דיני טומאה וטהרה
Laws of Contracting Impurity from a Corpse
Laws of Impurity of Tombs and Burial
Laws of Impurity of a Tent Containing a Corpse
Laws of Prevention of Impurity in a Tent Containing a Corpse
Laws of Processing the Red Heifer
Laws of Kiddush Mei Chatat
Laws of Purification by Mei Chatat
Laws of Tsara'at of a Person
Laws of the Impurity of a Metsora and His Purification
Laws of Tsara'at of Clothing
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