Traité Niddah

Traduction française en préparation — version anglaise (Steinsaltz) : Perhaps you say in accordance with the opinion of Rabbi Akiva, that the woman transmits impurity to the man with whom she engaged in intercourse, just as she retroactively transmits impurity to any pure items she touched in the preceding twenty-four-hour period? The Sages of Usha said to Rabbi Eliezer, son of Rabbi Tzadok: We have not heard this opinion of Rabbi Akiva, i.e., we do not accept it as halakha, and therefore we would like to know what this period of: After time passed, is.

Traduction française en préparation — version anglaise (Steinsaltz) : Rabbi Eliezer, son of Rabbi Tzadok, said to them: This is how the Sages of Yavne explained it: As long as the woman did not wait before examining herself after intercourse for a period of time equivalent to the time in which she may descend from the bed and rinse her face, this is considered within the period of time referred to in the mishna as: After time passed. And if blood is found on the cloth she used to examine herself during this period, they are both impure for seven days due to uncertainty, and they are exempt from bringing a sin offering, as this offering is brought only for an unwitting sin that was definitely committed. But they are each obligated to bring a provisional guilt offering.

Traduction française en préparation — version anglaise (Steinsaltz) : If she waited before examining herself after intercourse for a period of time equivalent to the time in which she may descend from the bed and rinse her face, this is considered: After time, i.e., after the time frame referred to in the mishna as: After time passed.

Traduction française en préparation — version anglaise (Steinsaltz) : In this case, and likewise in a case when she waited for a twenty-four-hour period or from examination to examination, i.e., she examined herself before intercourse and was pure, and then examined herself within twenty-four hours after intercourse and was impure, the man with whom she engaged in intercourse becomes impure until evening due to contact with a menstruating woman, but he does not become impure for seven days as one who engaged in intercourse with a menstruating woman. Rabbi Akiva says: He even becomes impure for seven days as one who engaged in intercourse with a menstruating woman. Rabbi Yehuda, son of Rabban Yoḥanan ben Zakkai, says: In such a case, not only is her husband not impure for seven days, but he is not even deemed impure until evening by rabbinic law. Therefore, if he is a priest he may enter the Sanctuary and burn incense.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara explains the difficulty with Rav Ashi’s interpretation of the mishna according to this baraita: Granted, according to the opinion of Rav Ḥisda, who maintains that the period of: After time passed, during which if the woman found blood on her cloth the man with whom she engaged in intercourse is rendered impure for seven days, is equivalent to the time it takes for her to extend her hand and examine herself, this is the reason that the Rabbis deem him pure if she discovered blood after this period has passed.

Traduction française en préparation — version anglaise (Steinsaltz) : But according to the opinion of Rav Ashi, who holds that if she has a cloth in her hand then she renders the man with whom she engaged in intercourse impure if she discovers blood within the amount of time it takes for her to descend from the bed and rinse or clean her pubic area with the cloth she is holding in her hand, why do the Rabbis deem him pure if the amount of time that has passed is the time it takes for her to descend and clean her pubic area? She should still render him impure during that time span.

Traduction française en préparation — version anglaise (Steinsaltz) : And if you would say that the baraita is dealing with a case where the cloth is not in her hand, and for this reason the time period that it is referring to is after the amount of time it would take for the woman to extend her hand and examine herself, this cannot be the case, as if so, the tanna of the baraita should have taught two cases: A cloth is in her hand, and: A cloth is not in her hand, to differentiate between the situations. The Gemara concludes: Indeed, this baraita poses a difficulty to the opinion of Rav Ashi.

Traduction française en préparation — version anglaise (Steinsaltz) : § The baraita teaches that Rabbi Yehuda, son of Rabban Yoḥanan ben Zakkai, says: If the examination took place following this period called: After time passed, her husband is not ritually impure at all, and therefore if he is a priest he may enter the Sanctuary and burn incense. The Gemara asks: And let him derive that the husband is impure because he is one who touched a menstruating woman during the twenty-four-hour period before she discovered blood, as the Sages decreed that pure items touched by a menstruating woman in the twenty-four hours before she noticed the bleeding are impure retroactively.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers that Rabbi Yehuda, son of Rabban Yoḥanan ben Zakkai, who said the ruling, holds like Shammai, who said in a mishna (2a): For all women, their time is sufficient, i.e., women who discern the emergence of menstrual blood do not need to be concerned that the flow of blood began before they noticed it, and they assume ritual impurity status only from that moment.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara raises another difficulty with the opinion of Rabbi Yehuda, son of Rabban Yoḥanan ben Zakkai: And let him derive that the husband is impure because he is one who experienced a seminal emission. The Gemara answers that he is referring to a case where the husband did not complete his act of intercourse.

Traduction française en préparation — version anglaise (Steinsaltz) : § The mishna states: And the Rabbis concede to Rabbi Akiva in the case of a woman who sees a blood stain, that she transmits seven-day impurity to the man with whom she engaged in intercourse. The Gemara cites a dispute of amora’im in this regard. Rav says that she renders the man with whom she engaged in intercourse impure retroactively, and this is in accordance with the opinion of Rabbi Meir, who maintains that a woman who sees a blood stain renders pure items impure retroactively (see 5a).

Traduction française en préparation — version anglaise (Steinsaltz) : And Shmuel says that she does not render him impure retroactively, but only if he engages in intercourse with her from now and onward, i.e., after she sees the blood stain, and this is in accordance with the opinion of the Rabbis, who hold that a woman who sees a blood stain renders pure items impure only from that moment onward. The Gemara raises a difficulty with the opinion of Shmuel: Why does the mishna find it necessary to state that she renders him impure from now and onward? Isn’t it obvious?