Niddah 3

הרואה דם מטמא למפרע ומה היא מטמא האוכלין והמשקין והמשכבות והמושבות ואינה מקולקלת למניינה ואינה מטמא את בעלה למפרע רבי עקיבה אומר מטמא את בעלה למפרע וזה וזה תולין אבל לא שורפין. תמן אמרין מעת לעת שאמרו משכבה כמגעה מה כבועל נדה ואינו מטמא בהיסט ואינו מטמא ככלי חרס אשכח תני מטמא בכלי חרס בהיסט. מעת לעת שאמרו מגעה ברשות הרבים מהו נישמעינה מן הדא מעוברת ומיניקה טהורות לבעליהן וכן אשה שיש לה ווסת ושאר כל הנשים טהורות בביאה ומטמאות במגע הדא אמרה ודאי מגעה ברשות הרבים טמא. רבי יודן בעי בדקה חלוקה בשחרית ומצתה טהור ובמנחה ומצאת עליו כתם פשיטא חלוקה אינו טמא אלא עד שעת בדיקה גופה מהו שיהא טמא מעת לעת. כלום את מטמא גופה אלא מחמת חלוקה חלוקה אינו טמא אלא עד שעת בדיקה וגופה טמא מעת לעת: והמשמשת בעדים הרי זו כפקידה. היך עבידא בדקה עצמה בשחרית ושימשה בעד בחצות וראת במנחה אין טמא אלא עד שעת תשמיש לוי אמר בעד של אחר התשמיש היא מתניתא אבל בעד שלפני התשמיש המומה היא לביתה ואינה בודקת יפה רבי אבון בשם רבי זעירא בעד שלפני התשמיש היא מתניתא אבל בעד של אחר התשמיש דיהא היא מחמת שכבת זרע:

a creative task, he should bring a sin offering. Two--he should bring a conditional sin offering. Three--he is exempt [from bringing a sacrifice of any sort.]” Rabbi Yose bar Bon raised the question [thus]: “If you were to say that two [stars indicate] doubt [as to whether it is day or night, then] if one saw two stars on the eve of the Sabbath and [others] warned him [that it was the Sabbath, thus making him liable for its violation], yet he [nonetheless] performed a creative task; [and if he subsequently] saw two stars on the departure of the Sabbath and [others] warned him [that it was still the Sabbath], yet he performed a creative task; then either way you like [he is liable for a violation of the Sabbath]. If the first [set of stars] were [an indication that it was still] daytime [and not yet the Sabbath], then the last stars were also [an indication that it was still] daytime [and still the Sabbath], then he is liable [for a violation of the Sabbath] on account of the last set [of stars]. If the last [set of stars] were [an indication that it was now] night time [and the Sabbath had begun], then the first stars were also [an indication that it was now] night time [and no longer the Sabbath], then he is liable [for a violation of the Sabbath] on account of the first set [of stars]. [Another example:] If he saw two stars on the eve of the Sabbath and partially harvested a fig, [and] if he [subsequently returned] in the morning and harvested another part, and if he saw two stars on the departure of the Sabbath and harvested the [last] part of the fig, then either way you like [he is liable for a sin offering]. If the first [set of stars] were [an indication that it was still] daytime [and not yet the Sabbath], then the last stars were also [an indication that it was still] daytime [and still the Sabbath] and the morning harvest joins with that of the departure of the sabbath, and he is liable [for a sin offering] on account of the last set [of stars]. If the last [set of stars] were [an indication that it was] night time [and now the Sabbath], then the last stars were also [an indication that it was] daytime [and no longer the Sabbath] and the morning harvest joins with that of the night of the Sabbath, and he is liable [for a sin offering] on account of the first set [of stars].” These [stars] that you are speaking of are [only] those whose way is not to appear in the daytime. However, we do not count those whose way is to appear in the daytime. Rabbi Yose bar Bon said: “Just so long as three stars may be seen aside from that [one we call] Kokhvata (prob. Venus).” (This may be a scribal error and the original version may have been: “Just so long as three stars may be seen [in one place, just] as one star [can be so seen.]”) Rabbi Yaakov of Romana in the name of Rabbi Yehuda ben Pazi: “One star, surely day. Two, night.” But does he [truly] have no [time period of] doubt!? He has doubt about [discerning] one star from another. A baraita teaches: “So long as the eastern horizon is reddened, it is daytime.

כיצד דייה שעתה היתה יושבת במטה ועסוקה בטהרות פירשה וראת דם היא טמיאה וכולן טהורות אע"פ שאמרו מטמא מעת לעת אינה מונה אלא משעה שראת רבי אלעזר אומר ארבע נשים דיין שעתן בתולה ומעוברת ומיניקה וזקינה אמר רבי יהושע לא שמעתי אלא בתולה אבל הלכה כרבי אליעזר:

What has been said about the stars, applies to those which are not generally seen until nightfall; for, no note is taken of those which appear before the day is terminated. Therefore, R. Yosse bar R. Aboon says: It means three stars not counting, R. Jacob from Darom (south) says: One star indicates that it is still day; but two stars certainly show that it is night. Is there any doubt of this? No; the doubt can only exist between the stars visible by day, and the other stars.

אמר רבי יהושע לא שמעתי אלא בתולה אבל הלכה כרבי ליעזר. אין אומרין מי שלא ראה את הלבנה יבוא ויעיד אלא אומר מי שראה את הלבנה יבוא ויעיד אתה לא שמעת אני שמעתי כל ימים שהיה ר' ליעזר קיים היתה הלכה כרבי יהושע משמת רבי ליעזר הנהיג רבי יהושע הלכה כרבי ליעזר. מה נן קיימין אם בששמע רבי ליעזר מפי אחד ורבי יהושע מפי שנים בין בחיים בין לאחר מיתה תהא הלכה כרבי יהושע ואם בששמע רבי יהושע מפי אחד ורבי ליעזר מפי שנים בין בחיים בין לאחר מיתה תהא הלכה כר' ליעזר כהדא דתני אחד אומר שמעתי מפי שנים ושנים אומרים שמענו מפי אחד ייפה כח האחד ששמע מפי שנים מכח השנים ששמעו מפי אחד אלא כן אנן קיימין בשוין זה שמע מפי אחד וזה שמע מפי אחד זה שמע מפי שנים וזה שמע מפי שנים בחייו לא ראה דעתו לאחר מיתתו ראה דעתו

With regard to this, we are taught that it is still day as long as the sky is red towards the east; SIGN OF [GOD'S] ANGER3 WHY MAKE MENTION OF IT? THEREUPON R. ELIEZER SAID TO HIM: I ALSO DID NOT SAY TO PRAY4 BUT TO MAKE MENTION [IN THE WORD] ‘HE CAUSETH THE WIND TO BLOW AND THE RAIN TO FALL’5 -IN ITS DUE SEASON. HE [R. JOSHUA] REPLIED TO HIM: IF THAT IS SO ONE SHOULD AT ALL TIMES MAKE MENTION OF IT. WE PRAY FOR RAIN ONLY CLOSE TO THE RAINY SEASON. R. JUDAH SAYS: THE LAST TO STEP BEFORE THE ARK6 ON THE LAST DAY OF THE FEAST MAKES MENTION, THE FIRST DOES NOT; ON THE FIRST DAY OF PASSOVER THE FIRST MAKES MENTION, THE LAST DOES NOT. GEMARA. What has the Tanna [in mind] when he teaches WHEN etc.?7 -The Tanna refers to [a Mishnah] elsewhere which teaches: We make mention of the Power of Rain in the [benediction of] the Revival of the Dead,8 and we pray for [rain] in the Benediction of the Years9 and [we insert] the Habdulah10 in [the benediction] ‘Thou favourest man with knowledge’.11 [With that passage in mind] the Tanna now teaches: When do we [begin] to make mention of the Power of Rain? Would it not have been more appropriate to teach it there, why did he leave it until now? — [Say] rather, because the Tanna had just completed [learning the Tractate] Rosh Hashanah12 where we have learnt: And on the Feast [the world] is judged through water. And, [as there] he taught: ‘And on the Feast [the world] is judged through water,’ therefore there he teaches: When do we [begin] to make mention of the Power of Rain. But let him teach: When do we [begin] to make mention of Rain: why, the Power of Rain?-R. Johanan said: Because Rain comes down by the Power [of God], as it is said, Who doeth great things und unsearchable, marvellous things without number.13 And it is [further] written, Who giveth rain upon the earth, and sendeth waters upon the fields.14 Where [in these verses is this idea] implied? — Rabbah b. Shila replied: It is derived from the analogous use of the word heker in verses treating of Creation. Here it is written, ‘Who doeth great things and unsearchable’. And there it is written, ‘Hast thou not known? hast thou not heard that the everlasting God, The Lord, the Creator of the ends of the earth, fainteth not, neither is weary? His discernment is past searching out.15 And [of Creation] it is [also] written, Who by Thy strength settest fast the mountains, Who art girded about with might.16 Whence do we know that mention of Rain is to be made in the Prayer?17 - It has been taught: To love the Lord your God and to serve Him with all your heart.18 What is Service of Heart? You must needs say, Prayer. And the verse following reads, That I will give the rain of your land in its season, the former rain and the latter rain.19 R. Johanan said: Three keys the Holy One blessed be He has retained in His own hands and not entrusted to the hand of any messenger, namely, the Key of Rain, the Key of Childbirth, and the Key of the Revival of the Dead. The Key of Rain, for It is written, The Lord will open unto thee His good treasure, the heaven to give the rain of thy land in its season,20 The Key of Childbirth, for it is written, And God remembered Rachel, and God hearkened