Arakhin — Daf 8b

שנים עשר פתחה שמונה

שלשה עשר פתחה שבעה

שאין פתח בטועה פחות משבעה ולא יתר על שבעה עשר

אמר ליה רב אדא בר אהבה לרבה למה לי כולי האי תימני שבעה ותשתרי

אמר ליה לתקונה לידי נדה ופתחה קאמרינן:

תנו רבנן כל הטועות זבות מביאות קרבן ואינו נאכל חוץ מפתחה שבעה ופתחה שמונה שמביאות קרבן ונאכל

אטו כל הטועות זבות ותו יום אחד ושני ימים בת איתויי קרבן היא

אלא כל זבות הטועות מביאות קרבן ואינו נאכל חוץ מפתחה שבעה ופתחה שמונה שמביאות קרבן ונאכל:

מתני׳ אין בנגעים פחות משבוע אחד ולא יתר על שלשה שבועות:

גמ׳ פחות משבוע נגעי אדם ולא יתר על שלשה שבועות נגעי בתים

אמר רב פפא (תהלים לו, ז) צדקתך כהררי אל אלו נגעי אדם משפטיך תהום רבה אלו נגעי בתים

פשטיה דקרא במאי כתיב אמר רב יהודה אלמלא צדקתך כהררי אל מי יוכל לעמוד לפני משפטיך תהום רבה רבה אמר צדקתך כהררי אל מפני שמשפטיך תהום רבה

במאי קמיפלגי בדר' אלעזר ור' יוסי ברבי חנינא דאיתמר רבי אלעזר אמר כובש רבי יוסי בר' חנינא אמר נושא

רבה כרבי אלעזר ורב יהודה כרבי יוסי ברבי חנינא:

מתני׳ אין פוחתין מארבעה חדשים המעוברים בשנה ולא נראה יתר על שמונה שתי הלחם אין נאכלין פחות משנים ולא יתר על שלשה לחם הפנים אין נאכל פחות מט' ולא יתר על אחד עשר

אין קטן נימול פחות מח' ולא יתר על שנים עשר:

גמ׳ מאי לא נראה יתר על שמנה אמר רב הונא לא נראה לחכמים לעבר יתר על שמונה מאי שנא תשעה דלא אם כן

[if she says,] ‘I saw uncleanness for thirteen days’, then her re-count commences after seven days; for the re-opening [of the Niddah count] does not come before seven nor later than after seventeen days. R. Adda b. Ahabah said to Rabbah: Why all this [reckoning]? Let her count seven days and be permitted [to have intercourse]! — He answered: [We are meaning] to set her right concerning her menstruation and its re-commencement.1 Our Rabbis taught: All women who are astray in their reckoning are zaboth2 and must offer a sacrifice which must not be eaten,3 with the exception of those whose [niddah] re-count started after the seventh or after the eighth day.4 who must offer a sacrifice which is to be eaten. But are women astray in their reckoning zaboth? Furthermore, must a woman who has had an issue one day, or two days, at all offer up a sacrifice? — Rather read, Zaboth who are astray in their reckoning5 must offer a sacrifice which is not to be eaten, with the exception of the woman whose [niddah] re-count starts after seven or after eight days, who must offer up a sacrifice that is to be eaten. MISHNAH. NO SIGNS OF LEPROSY ARE SHUT6 UP LESS THAN ONE WEEK AND NONE MORE THAN TWO WEEKS. GEMARA. NO LESS THAN ONE WEEK refers to human leprosy. NONE MORE THAN THREE WEEKS refers to leprosy of houses. R. Papa said: Thy righteousness is like the mighty mountains,7 refers to human leprosy. Thy judgments are like the great deep,7 refers to the leprosy of houses. What is the simple meaning of the Scriptural verse? — Were it not for Thy righteousness [as great] as the mighty mountains, who could stand before Thy judgments [as profound] as the great deep! Rabbah said: ‘Thy righteousness is like the mighty mountains’, because ‘Thy judgments are like the great deep’. Wherein are they conflicting? — In the dispute of R. Eleazar and R. Jose b. Hanina, for it was reported that R. Eleazar says: He suppresses;8 R. Jose b. Hanina says: He forgives;9 Rabbah agrees with the view of R. Eleazar, whilst Rab Judah concurs with that of R. Jose b. Hanina. MISHNAH. THERE ARE NEVER LESS THAN FOUR FULL MONTHS IN THE YEAR, NOR DID IT SEEM RIGHT TO HAVE MORE THAN EIGHT.10 THE TWO LOAVES11 WERE CONSUMED NEVER EARLIER THAN THE SECOND, NOR LATER THAN THE THIRD DAY. THE SHEWBREAD12 WAS CONSUMED NEVER EARLIER THAN THE NINTH NOR LATER THAN THE ELEVENTH DAY. AN INFANT MAY NEVER BE CIRCUMCISED EARLIER THAN THE EIGHTH NOR LATER THAN THE TWELFTH DAY.13 GEMARA. What does DID NOT SEEM RIGHT TO HAVE MORE THAN EIGHT mean? — R. Huna said: It did not appear right to the Sages to make more than eight months full. Wherefore is the difference with regard to nine, that they would not [make full]? Because if they did not [stop at eight] whereas our purpose was to enable her to re-establish a definite rule of her counting. For, if e.g., she does not know whether she is in the period of niddah or zibah, she would be confused as to how soon she becomes clean again. as niddah only four more days would be required for her to become clean after a three-day flow, whereas if she were a zibah seven days would be necessary before she becomes a niddah again; or, after one-day's flow, as niddah she would have to wait six more days for the bath of purification, whereas in the case of a minor zibah, such a bath may be taken on the next day. they must offer the sacrifices, prescribed for a zabah gedolah, a pair of turtle-doves of which one is a sin-offering, the other a burnt-offering. The burnt-offering is consumed on the altar, but the sin-offering as a rule is partly eaten by the priests. The form of killing, melikah (pinching of the bird's neck with the fingernail) is legitimate only with the required bird sin-offering. Since the woman in the above cases is only suspected of being a ‘zabah’, her sin-offering is not definitely required. In this doubtful case the sin-offering had to be brought to satisfy the possibility of the woman having been a zabah; but it must not be eaten, because there is reasonable doubt, hence the sacrifice may be legally profane and having been killed in a manner prohibited for profane food, is unfit to be eaten by anybody. even on the assumption that the first two days were the last days of a zibah, the woman became zibah again on the second count, for the ten days left, seven had belonged to the niddah and the other three to the new zibah, and of course, if the first days came at the beginning of niddah, or three of them were the end of zibah, the woman would definitely be a zibah. In all other cases, however, the woman is only doubtfully a zabah, for just as one could say that three of the days were in the zibah period, making her a zibah proper (zabah gedolah), so could one say that the last two days of the flow came from the zibah period, without making her a zabah gedolah, so that within the days concerned she could not become a zibah again. in their reckoning. which the priest at his first inspection may be able to declare as either clean or unclean, and doubtful cases. In case of doubt (ibid., 4) the priests must shut up the suspected leper for at least one week, in the case of leprosy of a house, which has remained unchanged after the first week, and has either remained unchanged or has spread at the end of the second week, the priest must shut up the house for another, the third week. V. Neg. XIII, 1. prescribing one week's shutting in for man. deeds may save him when before the throne of God in judgment. According to R. Jose b. Hanina: The Lord forgiving, wipes the sins off completely, or, in the case of the man's repentance, changes his very sins into virtues. (V. R.H. 17a.) Rabbah, explaining in terms of R. Eleazar, sees God's zedakah in the fact He keeps His judgment of man's sins in the deep abyss, invisible on the day of judgment, whereas Rab Judah suggests, in accord with the other Tanna, that but for God's supreme zedakah which forgives iniquity, or, for the repentant changes it into moral asset, man could not stand the divine judgment. year has six months of thirty days each, and six of twenty-nine days each. For there are about twenty-nine and one half days between one new moon and the other, whence a month of thirty days, to restore the balance, must be followed by one of twenty-nine days. However, there are more then twenty-nine and one half days between one new moon and the other, approximately twenty-nine days, twelve hours and forty minutes; furthermore, there are other causes influencing the fixing of the calendar, as the result of which the arrangement of six full and defective months undergoes certain variations, so that one year might have a larger number of full, the other more than the half of defective months. In the time of the Mishnah the Sanhedrin decreed the beginning of the new months on the basis of the testimony of witnesses who had actually seen the new moon. But even then conditions would arise (such as non-visibility of the new moon, due to cloudy weather) when the Sanhedrin would be guided by its own astronomical calculations. For such a decree the principle was adopted that no year may have more than eight, nor less than four full months. offered up, they were not as profane food, for which alone permission to bake or cook was given on the Holy Day on which all manner of work is prohibited. And as not immediately ready for human food, and hence not under the category of permitted labour, these breads had to be baked on the day before the Feast of Weeks, or, if the latter fell on a Sabbath, on the Friday preceding it. i.e., on the third day. Ex. XII, 16: Save that which every man must eat, that alone may be done by you, excludes that which is not immediately available for human use. to be baked on the preceding Friday (not earlier, since they were to be fresh). If a Holy Day fell on Friday, they were baked on Thursday. If the two days of the New Year fell on Thursday and Friday (the only Holy Day which could, even in the time of the Sanhedrin, last for two days. v. Men. 100b), the shewbread would be baked on Wednesday to be eaten on the following Sabbath, on the eleventh day, its baking overriding neither the Sabbath, nor a Holy Day. boy born Friday eve at twilight. Hence his birthday is doubtful: it may be either Friday or Saturday. the twilight may be considered as belonging either to the day past or to the following one. The Sabbath following may therefore be the eighth or the ninth day after the birth and the circumcision must be postponed (for a doubtfully eighth day circumcision does not override the Sabbath) to the following, the tenth day. If the following day be a Holy Day, the circumcision could not take place before the eleventh day. If the two days of New Year fall on Sunday, the circumcision is postponed to the twelfth day. V. Shab. 137b.