What types of water is somewhat problematic for using for a mikveh? Which are not allowed at all? The gemara deals with laws of chatzitza – a separation between one’s body and the water. In what situations does a woman need to be concerned there was a chatzitza even if she doesn’t see it after leaving the mikveh? What is considered a chatzitza by Torah law? By rabbinic law? In what form should the woman’s body be when toveling? Can a woman go to the mikveh during the day – on the eighth day? On the seventh day? Can there be a separation of a day, two days, three days between shampooing/washing and tevila?
Niddah 67
12.29.2019 | א׳ בטבת תש״פ
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Niddah 67
בְּנָמֵל, אַף עַל גַּב דְּהַשְׁתָּא לֵיכָּא — אֵימַר בְּרִדְיוֹנֵי נְפַל.
in a port [banamal], where the boats are drawn up onto shore, as there is a lot of mud there, which can stick to her and interpose between her and the water. Even though now, after the immersion, there is no mud stuck to her feet or body, one can say that perhaps while she walked back after immersing the mud fell off. Since one cannot be certain that there was no mud stuck to her body while she immersed, she may not immerse in a port.
אֲבוּהּ דִּשְׁמוּאֵל עֲבַד לִבְנָתֵיהּ מִקְוָואוֹת בְּיוֹמֵי נִיסָן, וּמַפָּצֵי בְּיוֹמֵי תִּשְׁרֵי.
The Gemara relates that Shmuel’s father prepared ritual baths for his daughters in the days of Nisan, by digging holes and letting them fill with natural rainwater, and he placed mats in the Euphrates River in the days of Tishrei. Since the water was shallow and the riverbed was muddy, he placed mats on the riverbed so that they could immerse without getting dirty.
אָמַר רַב גִּידֵּל, אָמַר רַב: נָתְנָה תַּבְשִׁיל לִבְנָהּ, וְטָבְלָה וְעָלְתָה — לֹא עָלְתָה לָהּ טְבִילָה, אַף עַל גַּב דְּהַשְׁתָּא לֵיכָּא, אֵימַר בְּרִדְיוֹנֵי נְפַל.
The Gemara cites a similar halakha involving the interposition of an item during immersion. Rav Giddel says that Rav says: If a woman gave a cooked dish to her son, and afterward she immersed in a ritual bath and ascended from the ritual bath, the immersion is ineffective for her. The reason is that even though now, after the immersion, there is no food stuck to her body, one can say that perhaps as she walked back after immersing the food fell off. Since one cannot be certain that there was no food stuck to her body while she immersed, she should not handle food immediately before immersing.
אָמַר רָמֵי בַּר אַבָּא: הָנֵי רִבְדֵי דְּכוּסִילְתָּא, עַד תְּלָתָא יוֹמֵי — לָא חָיְיצִי, מִכָּאן וְאֵילָךְ — חָיְיצִי.
Rami bar Abba said: With regard to these bloodletting incisions [ravdei dekhusilta], until three days have passed since the bloodletting, when they have not yet formed a hard scab, they do not interpose and invalidate an immersion. From this point forward they interpose, as the scab is too hard for the water to penetrate.
אָמַר מָר עוּקְבָא: לִפְלוּף שֶׁבָּעַיִן, לַח — אֵינוֹ חוֹצֵץ, יָבֵשׁ — חוֹצֵץ. אֵימָתַי נִקְרָא יָבֵשׁ? מִשָּׁעָה שֶׁמַּתְחִיל לִירַק.
Mar Ukva said: With regard to mucus that is in the eye, if it is moist, it does not interpose and invalidate an immersion. But if the mucus is dry and hard it interposes. When is it called dry? It is called dry from the time that it begins to turn yellow.
אָמַר שְׁמוּאֵל: כְּחוֹל שֶׁבְּתוֹךְ הָעַיִן — אֵינוֹ חוֹצֵץ, וְשֶׁעַל גַּבֵּי הָעַיִן — חוֹצֵץ. אִם הָיוּ עֵינֶיהָ פּוֹרְחוֹת — אֲפִילּוּ עַל גַּבֵּי הָעַיִן אֵינוֹ חוֹצֵץ.
Shmuel says: Eye shadow that is in the eye does not interpose and invalidate an immersion. But eye shadow that is on or around the eye interposes. And if the woman’s eyes were constantly blinking, then even eye shadow that is on or around the eye does not interpose, as the constant blinking removes the eye shadow.
אָמַר רַבִּי יוֹחָנָן: פָּתְחָה עֵינֶיהָ בְּיוֹתֵר, אוֹ עַצְמָהּ עֵינֶיהָ בְּיוֹתֵר — לֹא עָלְתָה לָהּ טְבִילָה.
Rabbi Yoḥanan says: If a woman opened her eyes very wide or closed her eyes very tightly while immersing, this immersion is ineffective for her. Such open or closed eyelids prevent the water from reaching the creases around the eyes.
אָמַר רֵישׁ לָקִישׁ: הָאִשָּׁה לֹא תִּטְבּוֹל אֶלָּא דֶּרֶךְ גְּדִילָתָהּ, כְּדִתְנַן: הָאִישׁ נִרְאָה כְּעוֹדֵר וּמוֹסֵק זֵיתִים, אִשָּׁה נִרְאֵת כְּאוֹרֶגֶת וְכִמְנִיקָה אֶת בְּנָהּ.
Reish Lakish says: A woman may immerse herself in a ritual bath only in the manner that she grows, i.e., she may not force her arms to her sides or close her legs tightly. She is not obligated to spread her limbs widely, but simply stand in her normal manner. As we learned in a mishna (Nega’im 2:4): When a man has a leprous mark between his legs and stands before a priest for inspection, he should appear like one who is hoeing, i.e., with his legs slightly apart, and if it is under his arm, he should appear like one who is harvesting olives, with his arms slightly raised. If the mark is not visible when he is standing in that manner, it is not impure. By contrast, a woman with a leprous mark between her legs should appear like one who is weaving, and if the mark is beneath her breast she should appear like a woman who is nursing her son.
אָמַר רַבָּה בַּר רַב הוּנָא: נִימָא אַחַת קְשׁוּרָה חוֹצֶצֶת,
Rabba bar Rav Huna says: A single hair tied in a knot interposes and invalidates an immersion.
שָׁלֹשׁ אֵינָן חוֹצְצוֹת, שְׁתַּיִם אֵינִי יוֹדֵעַ. וְרַבִּי יוֹחָנָן אָמַר: אָנוּ אֵין לָנוּ אֶלָּא אַחַת.
Three hairs tied together in a knot do not interpose, as three hairs cannot be tied so tightly that water cannot penetrate them. With regard to two hairs tied together in a knot, I do not know the halakha. And Rabbi Yoḥanan says: We have a tradition that only one hair interposes, but two or more do not prevent the water from reaching the body.
אָמַר רַבִּי יִצְחָק: דְּבַר תּוֹרָה, רוּבּוֹ הַמַּקְפִּיד עָלָיו — חוֹצֵץ, רוּבּוֹ וְאֵינוֹ מַקְפִּיד עָלָיו — אֵינוֹ חוֹצֵץ, וְגָזְרוּ עַל רוּבּוֹ שֶׁאֵינוֹ מַקְפִּיד מִשּׁוּם רוּבּוֹ הַמַּקְפִּיד, וְגָזְרוּ עַל מִיעוּטוֹ הַמַּקְפִּיד מִשּׁוּם רוּבּוֹ הַמַּקְפִּיד.
§ Rabbi Yitzḥak says: By Torah law, if there is an interposition between a person and the water, and it covers the majority of his body, and he is particular and wants the interposing substance removed, it interposes and invalidates an immersion in a ritual bath. But if it covers the majority of his body but he is not particular about that substance, it does not interpose. But the Sages issued a decree prohibiting substances covering the majority of his body with regard to which he is not particular, due to substances covering the majority of his body about which he is particular. And likewise, they issued a decree against substances covering the minority of his body with regard to which he is particular, due to substances covering the majority of his body about which he is particular.
וְלִגְזוֹר נָמֵי עַל מִיעוּטוֹ שֶׁאֵינוֹ מַקְפִּיד, מִשּׁוּם מִיעוּטוֹ הַמַּקְפִּיד! הִיא גּוּפַהּ גְּזֵרָה, וַאֲנַן נֵיקוּם וְנִגְזוֹר גְּזֵרָה לִגְזֵרָה?!
The Gemara raises a difficulty: But let them also issue a decree prohibiting substances covering the minority of his body with regard to which he is not particular, due to substances covering the minority of his body about which he is particular. The Gemara answers: The Sages did not issue such a decree, as that prohibition is itself a rabbinic decree, and will we arise and issue a decree to prevent the violation of another decree?
אָמַר רַב: נִדָּה בִּזְמַנָּהּ אֵינָהּ טוֹבֶלֶת אֶלָּא בַּלַּיְלָה, וְשֶׁלֹּא בִּזְמַנָּהּ טוֹבֶלֶת בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. רַבִּי יוֹחָנָן אָמַר: בֵּין בִּזְמַנָּהּ בֵּין שֶׁלֹּא בִּזְמַנָּהּ אֵינָהּ טוֹבֶלֶת אֶלָּא בַּלַּיְלָה, מִשּׁוּם סֶרֶךְ בִּתָּהּ.
§ The Gemara returns to discuss the issue of the correct time for immersion. Rav says: A menstruating woman who wishes to immerse to complete her purification process at her time, i.e., at the end of seven days, may immerse only at night, i.e., on the night after the seventh day, the night of the eighth day. But a woman who wishes to immerse not at her time, i.e., on the eighth day or afterward, may immerse either during the day or at night. Rabbi Yoḥanan says: Whether she is immersing at her time or not at her time, she may immerse only at night. This is because her daughter might follow her example when she is old enough, and also immerse in the daytime, but she may do so on the seventh day, when immersion is not valid.
וְאַף רַב הֲדַר בֵּיהּ, דְּאָמַר רַבִּי חִיָּיא בַּר אָשֵׁי אָמַר רַב: נִדָּה, בֵּין בִּזְמַנָּהּ בֵּין שֶׁלֹּא בִּזְמַנָּהּ, אֵינָהּ טוֹבֶלֶת אֶלָּא בַּלַּיְלָה, מִשּׁוּם סֶרֶךְ בִּתָּהּ.
And even Rav retracted his opinion and ruled that a woman who is immersing after menstruation may never do so during the day. As Rabbi Ḥiyya bar Ashi said that Rav said: A menstruating woman who wishes to immerse to complete her purification process, whether at her time or whether not at her time, may immerse only at night, because her daughter might follow her example and immerse during the daytime of the seventh day.
אַתְקֵין רַב אִידִי בְּנַרֶשׁ לְמִטְבָּל בְּיוֹמָא דִּתְמָנְיָא, מִשּׁוּם אַרְיָוָתָא; רַב אַחָא בַּר יַעֲקֹב בְּפַפּוֹנְיָא, מִשּׁוּם גַּנָּבֵי;
The Gemara cites examples of Sages who permitted immersion on the eighth day due to exceptional circumstances. Rav Idi decreed in Neresh that the women may immerse during the daytime on the eighth day due to the lions that roamed the area at night and posed a threat to women who immersed at that time. Rav Aḥa bar Yaakov decreed in Pappunya that the women should immerse during the daytime on the eighth day due to thieves who posed a threat to women who immersed at that night.
רַב יְהוּדָה בְּפוּמְבְּדִיתָא, מִשּׁוּם צִנָּה; רָבָא בְּמָחוֹזָא, מִשּׁוּם אֲבוּלָּאֵי.
Similarly, Rav Yehuda decreed in Pumbedita that the women should immerse in the daytime on the eighth day due to the cold of the night. Rava decreed in Meḥoza that the women should immerse in the daytime on the eighth day due to the gatekeepers [abula’ei], who were untrustworthy and might hurt the women on their way to and from immersion.
אֲמַר לֵיהּ רַב פָּפָּא לְרָבָא וּלְאַבָּיֵי: מִכְּדֵי הָאִידָּנָא כּוּלְּהוּ סָפֵק זָבוֹת שַׁוִּינְהוּ רַבָּנַן, לַיטְבְּלִינְהוּ בִּימָמָא דְּשִׁבְיעָאה?
§ Rav Pappa said to Rava and to Abaye: Since nowadays the Sages have given all women who menstruate the status of an uncertain greater zava, may they immerse on the seventh day during the daytime? A greater zava, after counting seven clean days, may immerse on the seventh day. Since all women who menstruate now count seven clean days after the bleeding ceases, more than seven days from the onset of her menstruating have passed by the seventh clean day.
מִשּׁוּם דְּרַבִּי שִׁמְעוֹן, דְּתַנְיָא: ״אַחַר תִּטְהָר״ — אַחַר, אַחַר לְכוּלָּן, שֶׁלֹּא תְּהֵא טוּמְאָה מַפְסֶקֶת בֵּינֵיהֶן. רַבִּי שִׁמְעוֹן אוֹמֵר: ״אַחַר תִּטְהָר״ — אַחַר מַעֲשֶׂה תִּטְהָר.
Rava and Abaye replied that they may nevertheless not immerse on the seventh day, due to the statement of Rabbi Shimon. As it is taught in a baraita: The verse states: “But if she be purified of her ziva, then she shall count to herself seven days, and after that she shall be pure” (Leviticus 15:28). The purification of a zava must be after the seven days, i.e., after all of the days, which must be consecutive so that there are no days of impurity separating between the seven clean days. Rabbi Shimon says that the phrase “And after that she shall be pure” teaches that after the action of counting seven clean days she shall be pure. In other words, once she has examined herself at the beginning of the seventh day she may immerse on that day.
אֲבָל אָמְרוּ חֲכָמִים: אָסוּר לַעֲשׂוֹת כֵּן, שֶׁמָּא תָּבֹא לִידֵי סָפֵק.
Rabbi Shimon continues: But the Sages said: It is prohibited to do so, i.e., to immerse on the seventh day, lest she come to a case of uncertainty. If she were to engage in intercourse with her husband on that seventh day after immersion, and afterward on the same day she experiences bleeding, it would retroactively nullify her entire seven clean days, which would mean that she engaged in intercourse with her husband while she was impure, rendering them both liable to receive the punishment of karet.
אָמַר רַב הוּנָא: אִשָּׁה חוֹפֶפֶת בְּאֶחָד בַּשַּׁבָּת, וְטוֹבֶלֶת בִּשְׁלִישִׁי בַּשַּׁבָּת, שֶׁכֵּן אִשָּׁה חוֹפֶפֶת בְּעֶרֶב שַׁבָּת, וְטוֹבֶלֶת בְּמוֹצָאֵי שַׁבָּת.
§ Rav Huna says: A woman may wash her hair on the first day of the week, Sunday, and immerse on the third day of the week, i.e., Monday night. The proof of this is that sometimes a woman washes her hair on the eve of Shabbat, but she does not immerse until the conclusion of Shabbat, which is the same interval as from Sunday to Monday night.
אִשָּׁה חוֹפֶפֶת בְּאֶחָד בַּשַּׁבָּת, וְטוֹבֶלֶת בִּרְבִיעִי בַּשַּׁבָּת — שֶׁכֵּן אִשָּׁה חוֹפֶפֶת בְּעֶרֶב שַׁבָּת, וְטוֹבֶלֶת בְּמוֹצָאֵי יוֹם טוֹב שֶׁחָל לִהְיוֹת אַחַר הַשַּׁבָּת.
Similarly, a woman may wash her hair on the first day of the week, Sunday, and immerse on the fourth day of the week, Tuesday night. The proof of this is that sometimes a woman washes her hair on the eve of Shabbat, but she does not immerse until the conclusion of the Festival that occurs after Shabbat, which is the same interval as from Sunday to Tuesday night.
אִשָּׁה חוֹפֶפֶת בְּאֶחָד בַּשַּׁבָּת, וְטוֹבֶלֶת בַּחֲמִישִׁי בַּשַּׁבָּת — שֶׁכֵּן אִשָּׁה חוֹפֶפֶת בְּעֶרֶב שַׁבָּת, וְטוֹבֶלֶת בְּמוֹצָאֵי שְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת אַחַר הַשַּׁבָּת.
Furthermore, a woman may wash her hair on the first day of the week, Sunday, and immerse on the fifth day of the week, Wednesday night. The proof of this is that sometimes a woman washes her hair on the eve of Shabbat, but she does not immerse until the conclusion of two days of Rosh HaShana that occurs after Shabbat, which is the same interval as from Sunday to Wednesday night.
וְרַב חִסְדָּא אָמַר: כּוּלְּהוּ אָמְרִינַן, ״שֶׁכֵּן״ לָא אָמְרִינַן. הֵיכָא דְּאֶפְשָׁר — אֶפְשָׁר, הֵיכָא דְּלָא אֶפְשָׁר — לָא אֶפְשָׁר.
But Rav Ḥisda said: We say that all of these long gaps between a woman washing her hair and immersing are permitted. But we do not say as proof that since a woman washes her hair before Shabbat and immerses only several days later, she may do so during a regular week as well. One cannot learn this halakha from those situations involving Shabbat, as one cannot derive cases where alternatives are possible from those cases where alternatives are not possible. Where it is possible for a woman to wash her hair and immerse immediately, it is possible, and she is not allowed to do so any earlier. But where it is not possible for a woman to wash her hair immediately before immersion, e.g., when she must immerse after the conclusion of Shabbat or a festival, it is impossible, and for this reason she is permitted to wash her hair in advance.
וְרַב יֵימַר אָמַר: אֲפִילּוּ ״שֶׁכֵּן״ נָמֵי אָמְרִינַן, לְבַר מֵאִשָּׁה חוֹפֶפֶת בְּאֶחָד בַּשַּׁבָּת וְטוֹבֶלֶת בַּחֲמִישִׁי בַּשַּׁבָּת, דִּלְמוֹצָאֵי שְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה שֶׁלְּאַחַר הַשַּׁבָּת לֵיתַהּ, דְּאֶפְשָׁר דְּחוֹפֶפֶת בַּלַּיְלָה וְטוֹבֶלֶת בַּלַּיְלָה.
And Rav Yeimar said: We even say the proof that since a woman washes her hair before Shabbat and immerses only several days later, she may do so during a regular week as well. Rav Yeimar agrees with Rav Huna in all cases apart from that of a woman who washes her hair on the first day of the week, Sunday, and immerses on the fifth day of the week, Wednesday night. He maintains that Rav Huna’s proof from the conclusion of two days of Rosh HaShana that is after Shabbat is not a sufficient proof, as even in such a case a woman may not wait so long. Rather, it is possible for her to wash her hair at night after the conclusion of Rosh HaShana and immerse on that same night, so that she should not have such a long gap between washing her hair and immersing.
דְּרַשׁ מָרִימָר: הִלְכְתָא כְּרַב חִסְדָּא, וּכְדִמְתָרֵץ רַב יֵימַר.
Mareimar taught: The halakha is in accordance with the opinion of Rav Ḥisda, that a woman should not wash her hair many days before immersing except when there is no other possibility. And the halakha is also in accordance with the manner in which Rav Yeimar explains that if Rosh HaShana occurs after Shabbat a woman should wash her hair on the night of her immersion.
אִיבַּעְיָא לְהוּ: אִשָּׁה מַהוּ שֶׁתָּחוֹף בַּלַּיְלָה וְתִטְבּוֹל בַּלַּיְלָה? מָר זוּטְרָא אוֹסַר, וְרַב חִינָּנָא מִסּוּרָא שָׁרֵי.
§ A dilemma was raised before the Sages: What is the halakha with regard to whether a woman may wash her hair at night and immerse on that same night? Mar Zutra deems it prohibited for her to do so. Since she will be in a hurry to immerse and return to her husband, there is a concern that she will not wash and examine her hair thoroughly. And Rav Ḥinnana from Sura deems it permitted for a woman to wash her hair on the night of her immersion.
אֲמַר לֵיהּ רַב אַדָּא לְרַב חִינָּנָא מִסּוּרָא: לָאו הָכִי הֲוָה עוֹבָדָא בִּדְבֵיתְהוּ דְּאַבָּא מָרִי רֵישׁ גָּלוּתָא, דְּאִיקּוּט, אֲזַל רַב נַחְמָן בַּר יִצְחָק לְפַיּוֹסַהּ, וַאֲמַרָה לֵיהּ: מַאי אִיתֵיהּ הַשְׁתָּא?
Rav Adda said to Rav Ḥinnana from Sura: Was there not an incident like this involving the wife of Abba Mari, the Exilarch, who quarreled with her husband, and as a result she did not want to immerse in a ritual bath to become permitted to him; and Rav Naḥman bar Yitzḥak went to appease her and to persuade her to immerse, and she said to him: What is there that can be done now? There is no reason for me to hurry and immerse now.
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I started learning Gemara at the Yeshivah of Flatbush. And I resumed ‘ברוך ה decades later with Rabbanit Michele at Hadran. I started from Brachot and have had an exciting, rewarding experience throughout seder Moed!
Anne Mirsky
Maale Adumim, Israel
I started learning when my brother sent me the news clip of the celebration of the last Daf Yomi cycle. I was so floored to see so many women celebrating that I wanted to be a part of it. It has been an enriching experience studying a text in a language I don’t speak, using background knowledge that I don’t have. It is stretching my learning in unexpected ways, bringing me joy and satisfaction.
Jodi Gladstone
Warwick, Rhode Island, United States
In January 2020, my chevruta suggested that we “up our game. Let’s do Daf Yomi” – and she sent me the Hadran link. I lost my job (and went freelance), there was a pandemic, and I am still opening the podcast with my breakfast coffee, or after Shabbat with popcorn. My Aramaic is improving. I will need a new bookcase, though.
Rhondda May
Atlanta, Georgia, United States
The start of my journey is not so exceptional. I was between jobs and wanted to be sure to get out every day (this was before corona). Well, I was hooked after about a month and from then on only looked for work-from-home jobs so I could continue learning the Daf. Daf has been a constant in my life, though hurricanes, death, illness/injury, weddings. My new friends are Rav, Shmuel, Ruth, Joanna.
Judi Felber
Raanana, Israel
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Sue Parker Gerson
Denver, United States
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Lisa Kolodny
Raanana, Israel
“I got my job through the NY Times” was an ad campaign when I was growing up. I can headline “I got my daily Daf shiur and Hadran through the NY Times”. I read the January 4, 2020 feature on Reb. Michelle Farber and Hadran and I have been participating ever since. Thanks NY Times & Hadran!
Deborah Aschheim
New York, United States
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Miriam Pollack
Honolulu, Hawaii, United States
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Joséphine Altzman
Teaneck, United States
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Susan Handelman
Jerusalem, Israel
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Harriet Hartman
Tzur Hadassah, Israel
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Jill Felder
Pittsburgh, Pennsylvania, United States
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Terri Krivosha
Minneapolis, United States
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
Leeza Hirt Wilner
New York, United States
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Hannah Greenberg
Pennsylvania, United States
In July, 2012 I wrote for Tablet about the first all women’s siyum at Matan in Jerusalem, with 100 women. At the time, I thought, I would like to start with the next cycle – listening to a podcast at different times of day makes it possible. It is incredible that after 10 years, so many women are so engaged!
Beth Kissileff
Pittsburgh, United States
After reading the book, “ If All The Seas Were Ink “ by Ileana Kurshan I started studying Talmud. I searched and studied with several teachers until I found Michelle Farber. I have been studying with her for two years. I look forward every day to learn from her.
Janine Rubens
Virginia, United States
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Janice Block
Beit Shemesh, Israel
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Gitta Jaroslawicz-Neufeld
Far Rockaway, United States
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Gila Loike
Ashdod, Israel
Niddah 67
ΧΦ°ΦΌΧ ΦΈΧΦ΅Χ, ΧΦ·Χ£ Χ’Φ·Χ ΧΦ·ΦΌΧ ΧΦ°ΦΌΧΦ·Χ©Φ°ΧΧͺΦΈΦΌΧ ΧΦ΅ΧΧΦΈΦΌΧ β ΧΦ΅ΧΧΦ·Χ¨ ΧΦ°ΦΌΧ¨Φ΄ΧΦ°ΧΧΦΉΧ Φ΅Χ Χ Φ°Χ€Φ·Χ.
in a port [banamal], where the boats are drawn up onto shore, as there is a lot of mud there, which can stick to her and interpose between her and the water. Even though now, after the immersion, there is no mud stuck to her feet or body, one can say that perhaps while she walked back after immersing the mud fell off. Since one cannot be certain that there was no mud stuck to her body while she immersed, she may not immerse in a port.
ΧΦ²ΧΧΦΌΧΦΌ ΧΦ΄ΦΌΧ©Φ°ΧΧΧΦΌΧΦ΅Χ Χ’Φ²ΧΦ·Χ ΧΦ΄ΧΦ°Χ ΦΈΧͺΦ΅ΧΧΦΌ ΧΦ΄Χ§Φ°ΧΦΈΧΧΧΦΉΧͺ ΧΦ°ΦΌΧΧΦΉΧΦ΅Χ Χ Φ΄ΧΧ‘ΦΈΧ, ΧΦΌΧΦ·Χ€ΦΈΦΌΧ¦Φ΅Χ ΧΦ°ΦΌΧΧΦΉΧΦ΅Χ ΧͺΦ΄ΦΌΧ©Φ°ΧΧ¨Φ΅Χ.
The Gemara relates that Shmuelβs father prepared ritual baths for his daughters in the days of Nisan, by digging holes and letting them fill with natural rainwater, and he placed mats in the Euphrates River in the days of Tishrei. Since the water was shallow and the riverbed was muddy, he placed mats on the riverbed so that they could immerse without getting dirty.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ΄ΦΌΧΧΦ΅ΦΌΧ, ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: Χ ΦΈΧͺΦ°Χ ΦΈΧ ΧͺΦ·ΦΌΧΦ°Χ©Φ΄ΧΧΧ ΧΦ΄ΧΦ°Χ ΦΈΧΦΌ, ΧΦ°ΧΦΈΧΦ°ΧΦΈΧ ΧΦ°Χ’ΦΈΧΦ°ΧͺΦΈΧ β ΧΦΉΧ Χ’ΦΈΧΦ°ΧͺΦΈΧ ΧΦΈΧΦΌ ΧΦ°ΧΦ΄ΧΧΦΈΧ, ΧΦ·Χ£ Χ’Φ·Χ ΧΦ·ΦΌΧ ΧΦ°ΦΌΧΦ·Χ©Φ°ΧΧͺΦΈΦΌΧ ΧΦ΅ΧΧΦΈΦΌΧ, ΧΦ΅ΧΧΦ·Χ¨ ΧΦ°ΦΌΧ¨Φ΄ΧΦ°ΧΧΦΉΧ Φ΅Χ Χ Φ°Χ€Φ·Χ.
The Gemara cites a similar halakha involving the interposition of an item during immersion. Rav Giddel says that Rav says: If a woman gave a cooked dish to her son, and afterward she immersed in a ritual bath and ascended from the ritual bath, the immersion is ineffective for her. The reason is that even though now, after the immersion, there is no food stuck to her body, one can say that perhaps as she walked back after immersing the food fell off. Since one cannot be certain that there was no food stuck to her body while she immersed, she should not handle food immediately before immersing.
ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦ΅Χ ΧΦ·ΦΌΧ¨ ΧΦ·ΧΦΈΦΌΧ: ΧΦΈΧ Φ΅Χ Χ¨Φ΄ΧΦ°ΧΦ΅Χ ΧΦ°ΦΌΧΧΦΌΧ‘Φ΄ΧΧΦ°ΧͺΦΈΦΌΧ, Χ’Φ·Χ ΧͺΦ°ΦΌΧΦΈΧͺΦΈΧ ΧΧΦΉΧΦ΅Χ β ΧΦΈΧ ΧΦΈΧΦ°ΧΧ¦Φ΄Χ, ΧΦ΄ΧΦΈΦΌΧΧ ΧΦ°ΧΦ΅ΧΧΦΈΧΦ° β ΧΦΈΧΦ°ΧΧ¦Φ΄Χ.
Rami bar Abba said: With regard to these bloodletting incisions [ravdei dekhusilta], until three days have passed since the bloodletting, when they have not yet formed a hard scab, they do not interpose and invalidate an immersion. From this point forward they interpose, as the scab is too hard for the water to penetrate.
ΧΦΈΧΦ·Χ¨ ΧΦΈΧ¨ Χ’ΧΦΌΧ§Φ°ΧΦΈΧ: ΧΦ΄Χ€Φ°ΧΧΦΌΧ£ Χ©ΦΆΧΧΦΈΦΌΧ’Φ·ΧΦ΄Χ, ΧΦ·Χ β ΧΦ΅ΧΧ ΧΦΉ ΧΧΦΉΧ¦Φ΅Χ₯, ΧΦΈΧΦ΅Χ©Χ β ΧΧΦΉΧ¦Φ΅Χ₯. ΧΦ΅ΧΧΦΈΧͺΦ·Χ Χ Φ΄Χ§Φ°Χ¨ΦΈΧ ΧΦΈΧΦ΅Χ©Χ? ΧΦ΄Χ©ΦΈΦΌΧΧ’ΦΈΧ Χ©ΦΆΧΧΦ·ΦΌΧͺΦ°ΧΦ΄ΧΧ ΧΦ΄ΧΧ¨Φ·Χ§.
Mar Ukva said: With regard to mucus that is in the eye, if it is moist, it does not interpose and invalidate an immersion. But if the mucus is dry and hard it interposes. When is it called dry? It is called dry from the time that it begins to turn yellow.
ΧΦΈΧΦ·Χ¨ Χ©Φ°ΧΧΧΦΌΧΦ΅Χ: ΧΦ°ΦΌΧΧΦΉΧ Χ©ΦΆΧΧΦ°ΦΌΧͺΧΦΉΧΦ° ΧΦΈΧ’Φ·ΧΦ΄Χ β ΧΦ΅ΧΧ ΧΦΉ ΧΧΦΉΧ¦Φ΅Χ₯, ΧΦ°Χ©ΦΆΧΧ’Φ·Χ ΧΦ·ΦΌΧΦ΅ΦΌΧ ΧΦΈΧ’Φ·ΧΦ΄Χ β ΧΧΦΉΧ¦Φ΅Χ₯. ΧΦ΄Χ ΧΦΈΧΧΦΌ Χ’Φ΅ΧΧ ΦΆΧΧΦΈ Χ€ΦΌΧΦΉΧ¨Φ°ΧΧΦΉΧͺ β ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ Χ’Φ·Χ ΧΦ·ΦΌΧΦ΅ΦΌΧ ΧΦΈΧ’Φ·ΧΦ΄Χ ΧΦ΅ΧΧ ΧΦΉ ΧΧΦΉΧ¦Φ΅Χ₯.
Shmuel says: Eye shadow that is in the eye does not interpose and invalidate an immersion. But eye shadow that is on or around the eye interposes. And if the womanβs eyes were constantly blinking, then even eye shadow that is on or around the eye does not interpose, as the constant blinking removes the eye shadow.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΧΦΉΧΦΈΧ ΦΈΧ: Χ€ΦΈΦΌΧͺΦ°ΧΦΈΧ Χ’Φ΅ΧΧ ΦΆΧΧΦΈ ΧΦ°ΦΌΧΧΦΉΧͺΦ΅Χ¨, ΧΧΦΉ Χ’Φ·Χ¦Φ°ΧΦΈΧΦΌ Χ’Φ΅ΧΧ ΦΆΧΧΦΈ ΧΦ°ΦΌΧΧΦΉΧͺΦ΅Χ¨ β ΧΦΉΧ Χ’ΦΈΧΦ°ΧͺΦΈΧ ΧΦΈΧΦΌ ΧΦ°ΧΦ΄ΧΧΦΈΧ.
Rabbi YoαΈ₯anan says: If a woman opened her eyes very wide or closed her eyes very tightly while immersing, this immersion is ineffective for her. Such open or closed eyelids prevent the water from reaching the creases around the eyes.
ΧΦΈΧΦ·Χ¨ Χ¨Φ΅ΧΧ©Χ ΧΦΈΧ§Φ΄ΧΧ©Χ: ΧΦΈΧΦ΄Χ©ΦΈΦΌΧΧ ΧΦΉΧ ΧͺΦ΄ΦΌΧΦ°ΧΦΌΧΦΉΧ ΧΦΆΧΦΈΦΌΧ ΧΦΆΦΌΧ¨ΦΆΧΦ° ΧΦ°ΦΌΧΦ΄ΧΧΦΈΧͺΦΈΧΦΌ, ΧΦ°ΦΌΧΦ΄ΧͺΦ°Χ Φ·Χ: ΧΦΈΧΦ΄ΧΧ©Χ Χ Φ΄Χ¨Φ°ΧΦΈΧ ΧΦ°ΦΌΧ’ΧΦΉΧΦ΅Χ¨ ΧΦΌΧΧΦΉΧ‘Φ΅Χ§ ΧΦ΅ΧΧͺΦ΄ΧΧ, ΧΦ΄Χ©ΦΈΦΌΧΧ Χ Φ΄Χ¨Φ°ΧΦ΅Χͺ ΧΦ°ΦΌΧΧΦΉΧ¨ΦΆΧΦΆΧͺ ΧΦ°ΧΦ΄ΧΦ°Χ Φ΄ΧΧ§ΦΈΧ ΧΦΆΧͺ ΧΦ°ΦΌΧ ΦΈΧΦΌ.
Reish Lakish says: A woman may immerse herself in a ritual bath only in the manner that she grows, i.e., she may not force her arms to her sides or close her legs tightly. She is not obligated to spread her limbs widely, but simply stand in her normal manner. As we learned in a mishna (Negaβim 2:4): When a man has a leprous mark between his legs and stands before a priest for inspection, he should appear like one who is hoeing, i.e., with his legs slightly apart, and if it is under his arm, he should appear like one who is harvesting olives, with his arms slightly raised. If the mark is not visible when he is standing in that manner, it is not impure. By contrast, a woman with a leprous mark between her legs should appear like one who is weaving, and if the mark is beneath her breast she should appear like a woman who is nursing her son.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΈΦΌΧ ΧΦ·ΦΌΧ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ: Χ Φ΄ΧΧΦΈΧ ΧΦ·ΧΦ·Χͺ Χ§Φ°Χ©ΧΧΦΌΧ¨ΦΈΧ ΧΧΦΉΧ¦ΦΆΧ¦ΦΆΧͺ,
Rabba bar Rav Huna says: A single hair tied in a knot interposes and invalidates an immersion.
Χ©ΦΈΧΧΦΉΧ©Χ ΧΦ΅ΧΧ ΦΈΧ ΧΧΦΉΧ¦Φ°Χ¦ΧΦΉΧͺ, Χ©Φ°ΧΧͺΦ·ΦΌΧΦ΄Χ ΧΦ΅ΧΧ Φ΄Χ ΧΧΦΉΧΦ΅Χ’Φ·. ΧΦ°Χ¨Φ·ΧΦ΄ΦΌΧ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦΈΧ ΧΦΌ ΧΦ΅ΧΧ ΧΦΈΧ ΧΦΌ ΧΦΆΧΦΈΦΌΧ ΧΦ·ΧΦ·Χͺ.
Three hairs tied together in a knot do not interpose, as three hairs cannot be tied so tightly that water cannot penetrate them. With regard to two hairs tied together in a knot, I do not know the halakha. And Rabbi YoαΈ₯anan says: We have a tradition that only one hair interposes, but two or more do not prevent the water from reaching the body.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ΄Χ¦Φ°ΧΦΈΧ§: ΧΦ°ΦΌΧΦ·Χ¨ ΧͺΦΌΧΦΉΧ¨ΦΈΧ, Χ¨ΧΦΌΧΦΌΧΦΉ ΧΦ·ΧΦ·ΦΌΧ§Φ°Χ€Φ΄ΦΌΧΧ Χ’ΦΈΧΦΈΧΧ β ΧΧΦΉΧ¦Φ΅Χ₯, Χ¨ΧΦΌΧΦΌΧΦΉ ΧΦ°ΧΦ΅ΧΧ ΧΦΉ ΧΦ·Χ§Φ°Χ€Φ΄ΦΌΧΧ Χ’ΦΈΧΦΈΧΧ β ΧΦ΅ΧΧ ΧΦΉ ΧΧΦΉΧ¦Φ΅Χ₯, ΧΦ°ΧΦΈΧΦ°Χ¨ΧΦΌ Χ’Φ·Χ Χ¨ΧΦΌΧΦΌΧΦΉ Χ©ΦΆΧΧΦ΅ΧΧ ΧΦΉ ΧΦ·Χ§Φ°Χ€Φ΄ΦΌΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ¨ΧΦΌΧΦΌΧΦΉ ΧΦ·ΧΦ·ΦΌΧ§Φ°Χ€Φ΄ΦΌΧΧ, ΧΦ°ΧΦΈΧΦ°Χ¨ΧΦΌ Χ’Φ·Χ ΧΦ΄ΧΧ’ΧΦΌΧΧΦΉ ΧΦ·ΧΦ·ΦΌΧ§Φ°Χ€Φ΄ΦΌΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ¨ΧΦΌΧΦΌΧΦΉ ΧΦ·ΧΦ·ΦΌΧ§Φ°Χ€Φ΄ΦΌΧΧ.
Β§ Rabbi YitzαΈ₯ak says: By Torah law, if there is an interposition between a person and the water, and it covers the majority of his body, and he is particular and wants the interposing substance removed, it interposes and invalidates an immersion in a ritual bath. But if it covers the majority of his body but he is not particular about that substance, it does not interpose. But the Sages issued a decree prohibiting substances covering the majority of his body with regard to which he is not particular, due to substances covering the majority of his body about which he is particular. And likewise, they issued a decree against substances covering the minority of his body with regard to which he is particular, due to substances covering the majority of his body about which he is particular.
ΧΦ°ΧΦ΄ΧΦ°ΧΧΦΉΧ¨ Χ ΦΈΧΦ΅Χ Χ’Φ·Χ ΧΦ΄ΧΧ’ΧΦΌΧΧΦΉ Χ©ΦΆΧΧΦ΅ΧΧ ΧΦΉ ΧΦ·Χ§Φ°Χ€Φ΄ΦΌΧΧ, ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ΄ΧΧ’ΧΦΌΧΧΦΉ ΧΦ·ΧΦ·ΦΌΧ§Φ°Χ€Φ΄ΦΌΧΧ! ΧΦ΄ΧΧ ΧΦΌΧΦΌΧ€Φ·ΧΦΌ ΧΦ°ΦΌΧΦ΅Χ¨ΦΈΧ, ΧΦ·ΧΦ²Χ Φ·Χ Χ Φ΅ΧΧ§ΧΦΌΧ ΧΦ°Χ Φ΄ΧΦ°ΧΧΦΉΧ¨ ΧΦ°ΦΌΧΦ΅Χ¨ΦΈΧ ΧΦ΄ΧΦ°ΧΦ΅Χ¨ΦΈΧ?!
The Gemara raises a difficulty: But let them also issue a decree prohibiting substances covering the minority of his body with regard to which he is not particular, due to substances covering the minority of his body about which he is particular. The Gemara answers: The Sages did not issue such a decree, as that prohibition is itself a rabbinic decree, and will we arise and issue a decree to prevent the violation of another decree?
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: Χ Φ΄ΧΦΈΦΌΧ ΧΦ΄ΦΌΧΦ°ΧΦ·Χ ΦΈΦΌΧΦΌ ΧΦ΅ΧΧ ΦΈΧΦΌ ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦΆΧΦΈΦΌΧ ΧΦ·ΦΌΧΦ·ΦΌΧΦ°ΧΦΈΧ, ΧΦ°Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄ΦΌΧΦ°ΧΦ·Χ ΦΈΦΌΧΦΌ ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦ΅ΦΌΧΧ ΧΦ·ΦΌΧΦΌΧΦΉΧ ΧΦ΅ΦΌΧΧ ΧΦ·ΦΌΧΦ·ΦΌΧΦ°ΧΦΈΧ. Χ¨Φ·ΧΦ΄ΦΌΧ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦ΅ΦΌΧΧ ΧΦ΄ΦΌΧΦ°ΧΦ·Χ ΦΈΦΌΧΦΌ ΧΦ΅ΦΌΧΧ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄ΦΌΧΦ°ΧΦ·Χ ΦΈΦΌΧΦΌ ΧΦ΅ΧΧ ΦΈΧΦΌ ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦΆΧΦΈΦΌΧ ΧΦ·ΦΌΧΦ·ΦΌΧΦ°ΧΦΈΧ, ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ‘ΦΆΧ¨ΦΆΧΦ° ΧΦ΄ΦΌΧͺΦΈΦΌΧΦΌ.
Β§ The Gemara returns to discuss the issue of the correct time for immersion. Rav says: A menstruating woman who wishes to immerse to complete her purification process at her time, i.e., at the end of seven days, may immerse only at night, i.e., on the night after the seventh day, the night of the eighth day. But a woman who wishes to immerse not at her time, i.e., on the eighth day or afterward, may immerse either during the day or at night. Rabbi YoαΈ₯anan says: Whether she is immersing at her time or not at her time, she may immerse only at night. This is because her daughter might follow her example when she is old enough, and also immerse in the daytime, but she may do so on the seventh day, when immersion is not valid.
ΧΦ°ΧΦ·Χ£ Χ¨Φ·Χ ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΦΌΧΧΦΌ, ΧΦ°ΦΌΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦ΄ΦΌΧ ΧΦ΄ΧΦΈΦΌΧΧ ΧΦ·ΦΌΧ¨ ΧΦΈΧ©Φ΅ΧΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: Χ Φ΄ΧΦΈΦΌΧ, ΧΦ΅ΦΌΧΧ ΧΦ΄ΦΌΧΦ°ΧΦ·Χ ΦΈΦΌΧΦΌ ΧΦ΅ΦΌΧΧ Χ©ΦΆΧΧΦΉΦΌΧ ΧΦ΄ΦΌΧΦ°ΧΦ·Χ ΦΈΦΌΧΦΌ, ΧΦ΅ΧΧ ΦΈΧΦΌ ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦΆΧΦΈΦΌΧ ΧΦ·ΦΌΧΦ·ΦΌΧΦ°ΧΦΈΧ, ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ‘ΦΆΧ¨ΦΆΧΦ° ΧΦ΄ΦΌΧͺΦΈΦΌΧΦΌ.
And even Rav retracted his opinion and ruled that a woman who is immersing after menstruation may never do so during the day. As Rabbi αΈ€iyya bar Ashi said that Rav said: A menstruating woman who wishes to immerse to complete her purification process, whether at her time or whether not at her time, may immerse only at night, because her daughter might follow her example and immerse during the daytime of the seventh day.
ΧΦ·ΧͺΦ°Χ§Φ΅ΧΧ Χ¨Φ·Χ ΧΦ΄ΧΧΦ΄Χ ΧΦ°ΦΌΧ Φ·Χ¨ΦΆΧ©Χ ΧΦ°ΧΦ΄ΧΦ°ΧΦΈΦΌΧ ΧΦ°ΦΌΧΧΦΉΧΦΈΧ ΧΦ΄ΦΌΧͺΦ°ΧΦΈΧ Φ°ΧΦΈΧ, ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ·Χ¨Φ°ΧΦΈΧΦΈΧͺΦΈΧ; Χ¨Φ·Χ ΧΦ·ΧΦΈΧ ΧΦ·ΦΌΧ¨ ΧΦ·Χ’Φ²Χ§ΦΉΧ ΧΦ°ΦΌΧ€Φ·Χ€ΦΌΧΦΉΧ Φ°ΧΦΈΧ, ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ·ΦΌΧ ΦΈΦΌΧΦ΅Χ;
The Gemara cites examples of Sages who permitted immersion on the eighth day due to exceptional circumstances. Rav Idi decreed in Neresh that the women may immerse during the daytime on the eighth day due to the lions that roamed the area at night and posed a threat to women who immersed at that time. Rav AαΈ₯a bar Yaakov decreed in Pappunya that the women should immerse during the daytime on the eighth day due to thieves who posed a threat to women who immersed at that night.
Χ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦ°ΦΌΧ€ΧΦΌΧΦ°ΧΦ°ΦΌΧΦ΄ΧΧͺΦΈΧ, ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ¦Φ΄Χ ΦΈΦΌΧ; Χ¨ΦΈΧΦΈΧ ΧΦ°ΦΌΧΦΈΧΧΦΉΧΦΈΧ, ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ²ΧΧΦΌΧΦΈΦΌΧΦ΅Χ.
Similarly, Rav Yehuda decreed in Pumbedita that the women should immerse in the daytime on the eighth day due to the cold of the night. Rava decreed in MeαΈ₯oza that the women should immerse in the daytime on the eighth day due to the gatekeepers [abulaβei], who were untrustworthy and might hurt the women on their way to and from immersion.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·Χ Χ€ΦΈΦΌΧ€ΦΈΦΌΧ ΧΦ°Χ¨ΦΈΧΦΈΧ ΧΦΌΧΦ°ΧΦ·ΧΦΈΦΌΧΦ΅Χ: ΧΦ΄ΧΦ°ΦΌΧΦ΅Χ ΧΦΈΧΦ΄ΧΧΦΈΦΌΧ ΦΈΧ ΧΦΌΧΦΌΧΦ°ΦΌΧΧΦΌ Χ‘ΦΈΧ€Φ΅Χ§ ΧΦΈΧΧΦΉΧͺ Χ©Φ·ΧΧΦ΄ΦΌΧΧ Φ°ΧΧΦΌ Χ¨Φ·ΧΦΈΦΌΧ Φ·Χ, ΧΦ·ΧΧΦ°ΧΦ°ΦΌΧΦ΄ΧΧ Φ°ΧΧΦΌ ΧΦ΄ΦΌΧΧΦΈΧΦΈΧ ΧΦ°ΦΌΧ©Φ΄ΧΧΦ°ΧΧ’ΦΈΧΧ?
Β§ Rav Pappa said to Rava and to Abaye: Since nowadays the Sages have given all women who menstruate the status of an uncertain greater zava, may they immerse on the seventh day during the daytime? A greater zava, after counting seven clean days, may immerse on the seventh day. Since all women who menstruate now count seven clean days after the bleeding ceases, more than seven days from the onset of her menstruating have passed by the seventh clean day.
ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ°ΦΌΧ¨Φ·ΧΦ΄ΦΌΧ Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ, ΧΦ°ΦΌΧͺΦ·Χ Φ°ΧΦΈΧ: Χ΄ΧΦ·ΧΦ·Χ¨ ΧͺΦ΄ΦΌΧΦ°ΧΦΈΧ¨Χ΄ β ΧΦ·ΧΦ·Χ¨, ΧΦ·ΧΦ·Χ¨ ΧΦ°ΧΧΦΌΧΦΈΦΌΧ, Χ©ΦΆΧΧΦΉΦΌΧ ΧͺΦ°ΦΌΧΦ΅Χ ΧΧΦΌΧΦ°ΧΦΈΧ ΧΦ·Χ€Φ°Χ‘ΦΆΧ§ΦΆΧͺ ΧΦ΅ΦΌΧΧ Φ΅ΧΧΦΆΧ. Χ¨Φ·ΧΦ΄ΦΌΧ Χ©Φ΄ΧΧΦ°Χ’ΧΦΉΧ ΧΧΦΉΧΦ΅Χ¨: Χ΄ΧΦ·ΧΦ·Χ¨ ΧͺΦ΄ΦΌΧΦ°ΧΦΈΧ¨Χ΄ β ΧΦ·ΧΦ·Χ¨ ΧΦ·Χ’Φ²Χ©ΦΆΧΧ ΧͺΦ΄ΦΌΧΦ°ΧΦΈΧ¨.
Rava and Abaye replied that they may nevertheless not immerse on the seventh day, due to the statement of Rabbi Shimon. As it is taught in a baraita: The verse states: βBut if she be purified of her ziva, then she shall count to herself seven days, and after that she shall be pureβ (Leviticus 15:28). The purification of a zava must be after the seven days, i.e., after all of the days, which must be consecutive so that there are no days of impurity separating between the seven clean days. Rabbi Shimon says that the phrase βAnd after that she shall be pureβ teaches that after the action of counting seven clean days she shall be pure. In other words, once she has examined herself at the beginning of the seventh day she may immerse on that day.
ΧΦ²ΧΦΈΧ ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΦ²ΧΦΈΧΦ΄ΧΧ: ΧΦΈΧ‘ΧΦΌΧ¨ ΧΦ·Χ’Φ²Χ©ΧΧΦΉΧͺ ΧΦ΅ΦΌΧ, Χ©ΦΆΧΧΦΈΦΌΧ ΧͺΦΈΦΌΧΦΉΧ ΧΦ΄ΧΧΦ΅Χ Χ‘ΦΈΧ€Φ΅Χ§.
Rabbi Shimon continues: But the Sages said: It is prohibited to do so, i.e., to immerse on the seventh day, lest she come to a case of uncertainty. If she were to engage in intercourse with her husband on that seventh day after immersion, and afterward on the same day she experiences bleeding, it would retroactively nullify her entire seven clean days, which would mean that she engaged in intercourse with her husband while she was impure, rendering them both liable to receive the punishment of karet.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ: ΧΦ΄Χ©ΦΈΦΌΧΧ ΧΧΦΉΧ€ΦΆΧ€ΦΆΧͺ ΧΦ°ΦΌΧΦΆΧΦΈΧ ΧΦ·ΦΌΧ©Φ·ΦΌΧΧΦΈΦΌΧͺ, ΧΦ°ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦ΄ΦΌΧ©Φ°ΧΧΦ΄ΧΧ©Φ΄ΧΧ ΧΦ·ΦΌΧ©Φ·ΦΌΧΧΦΈΦΌΧͺ, Χ©ΦΆΧΧΦ΅ΦΌΧ ΧΦ΄Χ©ΦΈΦΌΧΧ ΧΧΦΉΧ€ΦΆΧ€ΦΆΧͺ ΧΦ°ΦΌΧ’ΦΆΧ¨ΦΆΧ Χ©Φ·ΧΧΦΈΦΌΧͺ, ΧΦ°ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦ°ΦΌΧΧΦΉΧ¦ΦΈΧΦ΅Χ Χ©Φ·ΧΧΦΈΦΌΧͺ.
Β§ Rav Huna says: A woman may wash her hair on the first day of the week, Sunday, and immerse on the third day of the week, i.e., Monday night. The proof of this is that sometimes a woman washes her hair on the eve of Shabbat, but she does not immerse until the conclusion of Shabbat, which is the same interval as from Sunday to Monday night.
ΧΦ΄Χ©ΦΈΦΌΧΧ ΧΧΦΉΧ€ΦΆΧ€ΦΆΧͺ ΧΦ°ΦΌΧΦΆΧΦΈΧ ΧΦ·ΦΌΧ©Φ·ΦΌΧΧΦΈΦΌΧͺ, ΧΦ°ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦ΄ΦΌΧ¨Φ°ΧΦ΄ΧΧ’Φ΄Χ ΧΦ·ΦΌΧ©Φ·ΦΌΧΧΦΈΦΌΧͺ β Χ©ΦΆΧΧΦ΅ΦΌΧ ΧΦ΄Χ©ΦΈΦΌΧΧ ΧΧΦΉΧ€ΦΆΧ€ΦΆΧͺ ΧΦ°ΦΌΧ’ΦΆΧ¨ΦΆΧ Χ©Φ·ΧΧΦΈΦΌΧͺ, ΧΦ°ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦ°ΦΌΧΧΦΉΧ¦ΦΈΧΦ΅Χ ΧΧΦΉΧ ΧΧΦΉΧ Χ©ΦΆΧΧΦΈΧ ΧΦ΄ΧΦ°ΧΧΦΉΧͺ ΧΦ·ΧΦ·Χ¨ ΧΦ·Χ©Φ·ΦΌΧΧΦΈΦΌΧͺ.
Similarly, a woman may wash her hair on the first day of the week, Sunday, and immerse on the fourth day of the week, Tuesday night. The proof of this is that sometimes a woman washes her hair on the eve of Shabbat, but she does not immerse until the conclusion of the Festival that occurs after Shabbat, which is the same interval as from Sunday to Tuesday night.
ΧΦ΄Χ©ΦΈΦΌΧΧ ΧΧΦΉΧ€ΦΆΧ€ΦΆΧͺ ΧΦ°ΦΌΧΦΆΧΦΈΧ ΧΦ·ΦΌΧ©Φ·ΦΌΧΧΦΈΦΌΧͺ, ΧΦ°ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦ·ΦΌΧΦ²ΧΦ΄ΧΧ©Φ΄ΧΧ ΧΦ·ΦΌΧ©Φ·ΦΌΧΧΦΈΦΌΧͺ β Χ©ΦΆΧΧΦ΅ΦΌΧ ΧΦ΄Χ©ΦΈΦΌΧΧ ΧΧΦΉΧ€ΦΆΧ€ΦΆΧͺ ΧΦ°ΦΌΧ’ΦΆΧ¨ΦΆΧ Χ©Φ·ΧΧΦΈΦΌΧͺ, ΧΦ°ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦ°ΦΌΧΧΦΉΧ¦ΦΈΧΦ΅Χ Χ©Φ°ΧΧ Φ΅Χ ΧΦΈΧΦ΄ΧΧ ΧΧΦΉΧΦ΄ΧΧ Χ©ΦΆΧΧ Χ¨ΦΉΧΧ©Χ ΧΦ·Χ©ΦΈΦΌΧΧ ΦΈΧ Χ©ΦΆΧΧΦΈΧ ΧΦ΄ΧΦ°ΧΧΦΉΧͺ ΧΦ·ΧΦ·Χ¨ ΧΦ·Χ©Φ·ΦΌΧΧΦΈΦΌΧͺ.
Furthermore, a woman may wash her hair on the first day of the week, Sunday, and immerse on the fifth day of the week, Wednesday night. The proof of this is that sometimes a woman washes her hair on the eve of Shabbat, but she does not immerse until the conclusion of two days of Rosh HaShana that occurs after Shabbat, which is the same interval as from Sunday to Wednesday night.
ΧΦ°Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΈΦΌΧ ΧΦΈΧΦ·Χ¨: ΧΦΌΧΦΌΧΦ°ΦΌΧΧΦΌ ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ, Χ΄Χ©ΦΆΧΧΦ΅ΦΌΧΧ΄ ΧΦΈΧ ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ. ΧΦ΅ΧΧΦΈΧ ΧΦ°ΦΌΧΦΆΧ€Φ°Χ©ΦΈΧΧ¨ β ΧΦΆΧ€Φ°Χ©ΦΈΧΧ¨, ΧΦ΅ΧΧΦΈΧ ΧΦ°ΦΌΧΦΈΧ ΧΦΆΧ€Φ°Χ©ΦΈΧΧ¨ β ΧΦΈΧ ΧΦΆΧ€Φ°Χ©ΦΈΧΧ¨.
But Rav αΈ€isda said: We say that all of these long gaps between a woman washing her hair and immersing are permitted. But we do not say as proof that since a woman washes her hair before Shabbat and immerses only several days later, she may do so during a regular week as well. One cannot learn this halakha from those situations involving Shabbat, as one cannot derive cases where alternatives are possible from those cases where alternatives are not possible. Where it is possible for a woman to wash her hair and immerse immediately, it is possible, and she is not allowed to do so any earlier. But where it is not possible for a woman to wash her hair immediately before immersion, e.g., when she must immerse after the conclusion of Shabbat or a festival, it is impossible, and for this reason she is permitted to wash her hair in advance.
ΧΦ°Χ¨Φ·Χ ΧΦ΅ΧΧΦ·Χ¨ ΧΦΈΧΦ·Χ¨: ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ Χ΄Χ©ΦΆΧΧΦ΅ΦΌΧΧ΄ Χ ΦΈΧΦ΅Χ ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ, ΧΦ°ΧΦ·Χ¨ ΧΦ΅ΧΦ΄Χ©ΦΈΦΌΧΧ ΧΧΦΉΧ€ΦΆΧ€ΦΆΧͺ ΧΦ°ΦΌΧΦΆΧΦΈΧ ΧΦ·ΦΌΧ©Φ·ΦΌΧΧΦΈΦΌΧͺ ΧΦ°ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦ·ΦΌΧΦ²ΧΦ΄ΧΧ©Φ΄ΧΧ ΧΦ·ΦΌΧ©Φ·ΦΌΧΧΦΈΦΌΧͺ, ΧΦ΄ΦΌΧΦ°ΧΧΦΉΧ¦ΦΈΧΦ΅Χ Χ©Φ°ΧΧ Φ΅Χ ΧΦΈΧΦ΄ΧΧ ΧΧΦΉΧΦ΄ΧΧ Χ©ΦΆΧΧ Χ¨ΦΉΧΧ©Χ ΧΦ·Χ©ΦΈΦΌΧΧ ΦΈΧ Χ©ΦΆΧΧΦ°ΦΌΧΦ·ΧΦ·Χ¨ ΧΦ·Χ©Φ·ΦΌΧΧΦΈΦΌΧͺ ΧΦ΅ΧΧͺΦ·ΧΦΌ, ΧΦ°ΦΌΧΦΆΧ€Φ°Χ©ΦΈΧΧ¨ ΧΦ°ΦΌΧΧΦΉΧ€ΦΆΧ€ΦΆΧͺ ΧΦ·ΦΌΧΦ·ΦΌΧΦ°ΧΦΈΧ ΧΦ°ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦ·ΦΌΧΦ·ΦΌΧΦ°ΧΦΈΧ.
And Rav Yeimar said: We even say the proof that since a woman washes her hair before Shabbat and immerses only several days later, she may do so during a regular week as well. Rav Yeimar agrees with Rav Huna in all cases apart from that of a woman who washes her hair on the first day of the week, Sunday, and immerses on the fifth day of the week, Wednesday night. He maintains that Rav Hunaβs proof from the conclusion of two days of Rosh HaShana that is after Shabbat is not a sufficient proof, as even in such a case a woman may not wait so long. Rather, it is possible for her to wash her hair at night after the conclusion of Rosh HaShana and immerse on that same night, so that she should not have such a long gap between washing her hair and immersing.
ΧΦ°ΦΌΧ¨Φ·Χ©Χ ΧΦΈΧ¨Φ΄ΧΧΦΈΧ¨: ΧΦ΄ΧΦ°ΧΦ°ΧͺΦΈΧ ΧΦ°ΦΌΧ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΈΦΌΧ, ΧΦΌΧΦ°ΧΦ΄ΧΦ°ΧͺΦΈΧ¨Φ΅Χ₯ Χ¨Φ·Χ ΧΦ΅ΧΧΦ·Χ¨.
Mareimar taught: The halakha is in accordance with the opinion of Rav αΈ€isda, that a woman should not wash her hair many days before immersing except when there is no other possibility. And the halakha is also in accordance with the manner in which Rav Yeimar explains that if Rosh HaShana occurs after Shabbat a woman should wash her hair on the night of her immersion.
ΧΦ΄ΧΧΦ·ΦΌΧ’Φ°ΧΦΈΧ ΧΦ°ΧΧΦΌ: ΧΦ΄Χ©ΦΈΦΌΧΧ ΧΦ·ΧΧΦΌ Χ©ΦΆΧΧͺΦΈΦΌΧΧΦΉΧ£ ΧΦ·ΦΌΧΦ·ΦΌΧΦ°ΧΦΈΧ ΧΦ°ΧͺΦ΄ΧΦ°ΧΦΌΧΦΉΧ ΧΦ·ΦΌΧΦ·ΦΌΧΦ°ΧΦΈΧ? ΧΦΈΧ¨ ΧΧΦΌΧΦ°Χ¨ΦΈΧ ΧΧΦΉΧ‘Φ·Χ¨, ΧΦ°Χ¨Φ·Χ ΧΦ΄ΧΧ ΦΈΦΌΧ ΦΈΧ ΧΦ΄Χ‘ΦΌΧΦΌΧ¨ΦΈΧ Χ©ΦΈΧΧ¨Φ΅Χ.
Β§ A dilemma was raised before the Sages: What is the halakha with regard to whether a woman may wash her hair at night and immerse on that same night? Mar Zutra deems it prohibited for her to do so. Since she will be in a hurry to immerse and return to her husband, there is a concern that she will not wash and examine her hair thoroughly. And Rav αΈ€innana from Sura deems it permitted for a woman to wash her hair on the night of her immersion.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·Χ ΧΦ·ΧΦΈΦΌΧ ΧΦ°Χ¨Φ·Χ ΧΦ΄ΧΧ ΦΈΦΌΧ ΦΈΧ ΧΦ΄Χ‘ΦΌΧΦΌΧ¨ΦΈΧ: ΧΦΈΧΧ ΧΦΈΧΦ΄Χ ΧΦ²ΧΦΈΧ Χ’ΧΦΉΧΦΈΧΦΈΧ ΧΦ΄ΦΌΧΦ°ΧΦ΅ΧΧͺΦ°ΧΧΦΌ ΧΦ°ΦΌΧΦ·ΧΦΈΦΌΧ ΧΦΈΧ¨Φ΄Χ Χ¨Φ΅ΧΧ©Χ ΧΦΈΦΌΧΧΦΌΧͺΦΈΧ, ΧΦ°ΦΌΧΦ΄ΧΧ§ΦΌΧΦΌΧ, ΧΦ²ΧΦ·Χ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦ·ΦΌΧ¨ ΧΦ΄Χ¦Φ°ΧΦΈΧ§ ΧΦ°Χ€Φ·ΧΦΌΧΦΉΧ‘Φ·ΧΦΌ, ΧΦ·ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΅ΧΧΦΌ: ΧΦ·ΧΧ ΧΦ΄ΧΧͺΦ΅ΧΧΦΌ ΧΦ·Χ©Φ°ΧΧͺΦΈΦΌΧ?
Rav Adda said to Rav αΈ€innana from Sura: Was there not an incident like this involving the wife of Abba Mari, the Exilarch, who quarreled with her husband, and as a result she did not want to immerse in a ritual bath to become permitted to him; and Rav NaαΈ₯man bar YitzαΈ₯ak went to appease her and to persuade her to immerse, and she said to him: What is there that can be done now? There is no reason for me to hurry and immerse now.
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