Niddah 64b — the Talmud in English

The thirtieth day was permitted,

because a non-fixed cycle is uprooted at one occurrence,

and the twentieth day was forbidden,

the fixed one, even though on the two previous occasions she did not see on the twentieth day and saw on the thirtieth

because the occurrence

of the twentieth

came in its time!

And it is uprooted only through three occurrences. [And even though three times she did not see on the twentieth day , since on the third occurrence she did not see on the thirtieth day as well, this occurrence is not considered an uprooting occurrence].

Mishna:

Women with

blood

of their virginity —

they are

like vines:

There is a vine whose wine is red, and there is a vine whose wine is black,

and likewise there is a woman whose blood is red and one whose blood is black.

And there is a vine whose wine is abundant and there is a vine whose wine is scant,

and likewise among women the quantity of blood is not equal in all of them .

Rabbi Judah says: Every vine has wine in it

[every woman has virginity and blood],

and one in which there is no wine is a dorketi.

As the Gemara explains.

Gemara:

A tannai:

Dorketi means an acronym

for a truncated generation.

Since this woman has no blood, she does not have many children.

Rabbi Hiyya taught: Just as leaven is beneficial for dough, so blood is beneficial for a woman.

A tannai in the name of Rabbi Meir: Every woman whose blood is abundant —

her children are abundant.

We have returned to you, chapter The Woman Who Produces

Mishna:

An infant girl,

who is a minor below the age of twelve,

whose time to see has not arrived,

because she becomes fit to see only from the age of twelve,

and she married,

and saw blood when she had intercourse—

Beit Shammai say: They give her

four nights

to have intercourse even though she sees blood, because we attribute it to the blood of virginity, which is pure blood issuing from the wound created by the removal of the virginity, and it does not issue from the source.

And Beit Hillel say:

She may have intercourse even though she sees blood

until

the wound heals

[until the wound from the first intercourse is healed], as will be explained in the Gemara.

And if

her time to see arrived,

she is already twelve years old, but still has not begun to see menstrual blood,

and she married,

and saw blood when she had intercourse—

Beit Shammai say: They give her only the first night

and afterward her blood is impure, and we do not attribute it to blood of virginity.

And Beit Hillel say: They give her [if she married on Wednesday, according to the enactment of the Sages]

to attribute the blood

until the conclusion of Shabbat

that the blood is pure blood of virginity, which is

four nights.

And if she had already

seen while she was still in her father's house,

and afterward married—

Beit Shammai say: They give her the intercourse of the mitzva

only: during the intercourse itself, even though the blood is flowing, he is permitted to complete the intercourse, and no more!

And Beit Hillel say: the entire night

she is permitted to have intercourse, and she attributes the blood that she sees that night to the blood of virginity.

Gemara:

We learned in the first clause of the Mishna: "An infant girl whose time to see has not arrived."

Rav Naḥman said: And even

if she had already

seen

menstrual blood while she was a minor, they give her permission to attribute it to blood of virginity until the wound heals, according to Beit Hillel, since she is still a minor whose time to see has not arrived.

From where

that even if she saw menstrual blood in her minority, they give her permission until the wound heals?

From the fact that it distinguishes in the latter clause,

when her time to see arrived at the age of twelve,

between one who saw

menstrual blood beforehand

and one who did not see.

By implication,

it means

the first clause,

which speaks of a minor, and did not distinguish in her case —

it makes no difference in this manner

whether she saw menstrual blood previously,

and it makes no difference in this manner

whether she saw previously: she attributes it to blood of virginity until the wound heals.

It was also taught so

in accordance with Rav Naḥman: An infant girl whose time to see has not arrived and who married—

Beit Hillel say:

They give her

until the wound heals, whether she saw

menstrual blood previously

or did not see.

We learned in the Mishna: Beit Hillel say—

until the wound heals!

The Gemara asks:

Until how much

is it considered that the wound has still not healed and that she can attribute it to blood of virginity?

Rav Yehuda said in the name of Rav: As long as she "snorts",

as will be explained below.

And Rav Yehuda said:

When I stated

when I stated Rav's words, "as long as she snorts,"

before Shmuel, he said to me: "This 'snorting'

I do not know what it is! Rather,

"until the wound heals" means

as long as saliva is found in the mouth because of intercourse [and that is: as long as she sees blood when she has intercourse, without stopping even once during intercourse in which she does not see blood].

The Gemara explains:

"What are the circumstances of the 'snorting' that Rav said"

—what is its meaning?

Rav Shmuel bar Rav Yitzḥak said: For me, it was explained to me by Rav himself

—I heard the explanation of the matter from Rav—

She stands and sees, she sits and does not see—

it is known that the wound has not healed!

She sits

on the ground and sees,

she sits

on cushions and mattresses and does not see—

it is known that the wound has not healed!

And this is "snorting": the walls of the womb have been rubbed until, when they touch one another, blood issues from them. And a sign of the matter is: whenever she stands and sees, and sits and does not see, it is known that the wound has not healed, since when she stands the walls of the womb tighten and touch one another. And likewise, whenever she sits on the ground and sees, and on cushions and mattresses does not see—since sitting on the ground harms and chills [causes to issue] the blood of the wound. This is until the wording of the Meiri.

But if she sits

on all of them,

the ground and the mattresses,

and sees,

or if she sits

on all of them and does not see—

it is known that the wound has healed!

We learned in our Mishna:

her time arrived

to see and she married—Beit Shammai say they give her the first night, and Beit Hillel say until the conclusion of Shabbat!

It was stated: If she had intercourse during the days—

the explanation is that she had intercourse at night and on the following morning, and likewise on the following night and the morning after that.

Rav said: She has not forfeited the nights

during which she is permitted to have intercourse also on the following night, and even if she sees blood because of intercourse, until the conclusion of Shabbat.

And Levi said: She has forfeited the nights

so that if she sees blood during the intercourse of the night after the four periods during which she had intercourse, she becomes forbidden, for they did not permit her both the day and the night.

The Gemara explains their disagreement:

Rav said: She has not forfeited the nights—

"until the conclusion of Shabbat," we learned,

and the meaning is that the entire period was permitted both during the day and during the night.

And Levi said: She has forfeited the nights, for what

is the meaning

of "four nights," which it teaches

the Mishna? It means

four periods,

and each period is a day or a night, and this woman, who already had intercourse during four periods, has forfeited the following nights.

The Gemara objects:

And according to Rav,

who said that she is permitted both during the day and during the night—

why do I need it to teach "four nights"

—after all, according to his words she is also permitted during the days?!

The Gemara answers:

It is the proper manner—

"proper conduct"—

it teaches us

that the practice of intercourse is at night

only, and not during the day, for reasons of modesty.

The Gemara raises another objection:

And according to Levi,

who said that she is permitted for four periods only—

let it teach "four nights"

only.

"Until the conclusion of Shabbat,"

which it teaches—

why do I need it?

The Gemara answers:

This teaches us—

that it is permitted

that it is permitted

to have intercourse initially

the first intercourse

on Shabbat.

And even though he had intercourse only twice and the opening is narrow,

and in accordance with Shmuel 8 .

For Shmuel said: A narrow breach—

it is permitted to enter it on Shabbat, even though he dislodges pebbles

of earth; and likewise it is permitted to have first intercourse with a virgin on Shabbat, even though the opening is narrow.

It was stated: If he had intercourse

the first intercourse

and did not find blood.

And he had intercourse again

within four nights

and found blood—

Rabbi Hanina said—

she is impure, and Rabbi Asi said—

she is pure!

The Gemara explains:

Rabbi Hanina said: She is impure—

for if it were blood of virginity

during the second intercourse,

it would have come from the beginning—

it should already have come during the first intercourse; and since she did not see blood during the first intercourse, it is proven that this is not blood of virginity!

And Rabbi Asi said: She is pure,

and the reason that she did not see during the first intercourse is

perhaps it happened to him as with Shmuel.

For Shmuel said: I am able to have intercourse

with a virgin

several times without blood!

By means of deflection!

But the other one,

Rabbi Hanina, who did not attribute it to Shmuel, because

Shmuel is different, for his strength is great,

and other people are not equal to him and cannot have intercourse by deflection without bringing out blood.

Rav said: A mature woman

who is twelve years and six months old is not like a young woman, to whom they give permission until the conclusion of Shabbat; rather

they give her the first night

only.

And this applies

that they give her the entire first night, even for several intercourses, when it is

that she has not seen

menstrual blood before the marriage,

but if she saw

beforehand—

she has only the intercourse of the mitzva, and no more

and nothing further ! The Gemara objects:

It was raised as an objection: An incident

involving a virgin who married

and Rabbi gave her four nights during twelve months,

who had intercourse during the first year of her marriage only four times, with several months between one intercourse and the next, and she saw blood during all of them; nevertheless Rabbi permitted her to attribute it to blood of virginity.

The Gemara explains the words of the beraita:

What are the circumstances? If you say

if it is said

that he gave

that Rabbi gave

her

Rabbi

all of them

all four nights

during the days of minority,

but is that so?—