Study Niddah folio 2B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
since it is her nature to see blood flow from her body at regular intervals, we do not say: Establish her in her presumptive status of ritual purity. Her body is constantly changing, and therefore she has no such presumptive status.
With regard to the opinions of both Shammai and Hillel, the Talmud asks: And in what way is this case different from that of a mikveh? As we learned in a Mishnah (Mikvaot 2:2): In the case of a mikveh that was known to have contained the requisite 40 se’a, which was then measured and found lacking i
The Talmud explains: According to the opinion of Shammai, the Mishnah poses a difficulty from its statement that the change in the mikveh’s status is assumed retroactive to the time when it was last measured, as he maintains that a menstruating woman’s status changes only at the present moment, not
According to the opinion of Hillel, the Mishnah also poses a difficulty with regard to its ruling that the items purified in the mikveh are deemed impure with certainty, whereas a menstruating women does not assume retroactive impurity with certainty. In other words, although according to the Rabbi
The Talmud answers: There, in the case of a mikveh, it is different, since it can be said: Establish the impure item in its presumptive status and say that it was not properly immersed. In other words, the presumptive status of the item as ritually impure is in keeping with the current deficient s