Traité Niddah

Traduction française en préparation — version anglaise (Steinsaltz) : When he reaches majority he may engage in intercourse with her, and thereby acquire her as his full-fledged wife, and if he wished to divorce her he can then give her a bill of divorce without having to perform ḥalitza.

Traduction française en préparation — version anglaise (Steinsaltz) : MISHNA: With regard to a girl who is eleven years and one day old, her vows are examined to ascertain whether she is aware of the meaning of her vow and in Whose name she vowed. Once she is twelve years and one day old and has grown two pubic hairs, which is a sign of adulthood, even without examination her vows are in effect. And one examines her vows throughout the entire twelfth year until her twelfth birthday.

Traduction française en préparation — version anglaise (Steinsaltz) : With regard to a boy who is twelve years and one day old, his vows are examined to ascertain whether he is aware of the meaning of his vow and in Whose name he vowed. Once he is thirteen years and one day old and has grown two pubic hairs, even without examination his vows are in effect. And one examines his vows throughout the entire thirteenth year until his thirteenth birthday.

Traduction française en préparation — version anglaise (Steinsaltz) : Prior to that time, eleven years and one day for a girl and twelve years and one day for a boy, even if they said: We know in Whose name we vowed and in Whose name we consecrated, their vow is not a valid vow and their consecration is not a valid consecration. After that time, twelve years and one day for a girl and thirteen years and one day for a boy, even if they said: We do not know in Whose name we vowed and in Whose name we consecrated, their vow is a valid vow and their consecration is a valid consecration.

Traduction française en préparation — version anglaise (Steinsaltz) : GEMARA: The Gemara asks: But since the mishna teaches: With regard to a girl who is eleven years and one day old her vows are examined, why do I need the mishna to further state: Once she is twelve years and one day old her vows are in effect? After all, by this stage she is already an adult. The Gemara answers that this ruling is necessary, as it might enter your mind to say that one examines her vows forever, even when she is an adult. Therefore, the mishna teaches us that the vows of an adult are valid even without examination.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara further asks: And since the mishna teaches: Once she is twelve years and one day old her vows are in effect, why do I need it to further state: One examines her vows throughout the entire twelfth year? The Gemara answers that this ruling is necessary, as it might enter your mind to say: Since the Master says that thirty days in a year are considered equivalent to a year, in a case where we examine her for thirty days after she turned eleven and she did not know how to utter a vow properly, i.e., she did not have a clear understanding of the meaning of the vow, one might say that one should examine her no further until she reaches the age of twelve. Therefore, the mishna teaches us that she is examined throughout her twelfth year.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: And let the mishna teach only these two clauses: Once she is twelve years and one day old her vows are in effect, and one examines her vows throughout the entire twelfth year. Once both of these have been taught, why do I need the ruling: With regard to a girl who is eleven years and one day old, her vows are examined?

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers that this clause was necessary, as it might enter your mind to say: In an ordinary case, a girl requires examination in her twelfth year, whereas in her eleventh year she does not require examination. But in a case where we discern about her that she has a very sharp mind, perhaps she should be examined already in her eleventh year. Therefore, the tanna teaches us that she is not examined in her eleventh year irrespective of how intelligent she is, as she is too young.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: Why do I need the mishna to teach that prior to that time their vows and consecration are always not valid and after that time they are always valid? These halakhot can be inferred from the previous statements of the mishna. The Gemara answers that these rulings are necessary, as it might enter your mind to say: These matters apply only in a case where they do not say: We know in Whose name we vowed, when they are younger than the periods mentioned in the mishna, or: We do not know in Whose name we vowed, when they are older. But in a case where they do say such statements, perhaps we rely on their claim. Therefore, the tanna teaches us that when they are younger than the periods stated in the mishna their vows are never valid, and when they are older, their vows are always valid.

Traduction française en préparation — version anglaise (Steinsaltz) : § The mishna indicates that the intellectual development of a girl is faster than that of a boy. In this regard, the Sages taught in a baraita: This opinion, with regard to the periods of vows for girls and boys, is in accordance with the statement of Rabbi Yehuda HaNasi. But Rabbi Shimon ben Elazar says the opposite, that the matter stated here with regard to a girl is actually stated with regard to a boy, whereas the matter stated with regard to a boy is in fact stated with regard to a girl, as the intellectual development of males is faster than that of females.

Traduction française en préparation — version anglaise (Steinsaltz) : Rav Ḥisda said: What is the reason of Rabbi Yehuda HaNasi? As it is written, with regard to the creation of woman: “And the rib, which the Lord God had taken from the man, He made [vayyiven] a woman, and brought her to the man” (Genesis 2:22). This teaches that the Holy One, Blessed be He, granted a woman a greater understanding [bina] than that of a men.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: And what does the other tanna, Rabbi Shimon ben Elazar, derive from this verse? The Gemara answers: He requires that verse for that which Reish Lakish taught, as Reish Lakish said in the name of Rabbi Shimon ben Menasya with regard to the verse: “And the rib, which the Lord God had taken from the man, He made a woman, and brought her to the man.” This teaches that the Holy One, Blessed be He, braided the hair of Eve, and then brought her to Adam the first man. As in the cities overseas [bikhrakei hayyam] they call braiding hair, building [benayita].