Niddah

If you remember, Kutim didn't follow the Torah Shabbat up here.

And the Chachamim understood from the Torah Shabbat, that even a young girl, a child, if a dam comes from the core, from that location, then it could be, I mean, from the uterus, then she could be a dam because she's a Nidah.

whereas the kutim disagreed.

Now, because it endorsed that, we have to be cautious that all the children are nidot, because they're all nidot, because they would disregard a situation that is a true nidot, as a result.

If a woman gives birth as a Zavah, Then, clearly, she still considers Zavah even, or the blood even comes out of Zavah until she's retired from that.

Now, this is very interesting, because this relates to how can someone be all that of Bezov.

If you remember, the difference between a Zavah and a Nidah is between the time she normally sees it.

The first seven days is considered a Nidah.

And after this week for a male baby or two weeks for the female baby have passed, she did not immerse herself in a mikvah.

And there is a din that the blood that she sees, the bleeding that she has after the childbirth and after this seven-day period for a male or the 14-day period for a female, and she bleeds beyond that, This is considered Dam Toi Ha, and it does not render her a Nida.

She's not considered a Nida anymore.

And therefore, according to the Din Toi Ra, after this week passes for a baby child, for a boy, and two weeks for a girl, that she would have to immerse herself in a Mikvah, and even though she will continue bleeding afterwards, that blood afterwards is not considered Nida, it is not considered Yeledes, it is not considered the bleeding of afterbirth, This blood is considered pure and will not convey tumor.

However, this woman, she did not immerse herself in the mikvah after the week or two.

She went straight from her state of Yeledes into the other days past the week or two, and she is now bleeding.

She didn't wait until evening.

The morning after sunrise, she immersed herself in the mikvah.

Hilcheis, Mishkav, Meyshav, Perek Revi, chapter four of the laws of those who impart Tumah through Mishkav and Meyshav.

And those four individuals are Zav, Zava, Nida, and Yeledes.

We've defined them and we'll talk about them a lot today.

Previously, the Rambam taught us that when a Nida, a woman who experiences a discharge of blood as part of her regular cycle, or a Zavah, a woman who experiences discharge not as part of her regular cycle of blood, or a Yehledis, a woman who experiences bleeding through childbirth.

When they experience a discharge of blood, our sages instituted that we assume that they are Tamei not from the time that they saw the blood, but retroactively from a time before then, either from the last time that they examined themselves to ascertain, from the last time they know themselves not to have bleeding, or 24 hours beforehand, and we discussed that in last chapter.

Here, Halacha Aleph Raman tells us, there are four women about whom our sages did not institute this ruling.

She only has that presumption once she hasn't seen any bleeding, but once she sees bleeding once, and then she sees it a second time, that second time, now she's going to be Tameh from the time that she retroactively had last checked herself for the 24 hours before, as we learned in last chapter.

Halacha Beis.

Even though she cannot become a full Zavah, as we explained, because she's now gone out of the time of Zivus, and she's gone into the time of Nidus.

Because after these 11 days, she can't be a Zavah, meaning this Nidus we explained about the issue of Nidah.

Nevertheless, we still say that she's Matamei Mishka V'meshav, if she travels in the evening before daybreak of the twelfth.

If she traveled on the twelfth day after the sun rose, even though she should not, she's not allowed to have intercourse until the evening.

The 213th She'er of Rambam deals with the Tumah, the ritual impurity that is generated by the Nida.

The 99th mitzvah of the Torah, the commandment that God gives us, that the Nida, which we're going to freely translate as a normatively menstruating woman, she is ritually impure, and mitama, she also generates ritual impurity.

In other words, she is able to pass that ritual impurity onto others, under a certain set of rules, as we will see.

Um mitzvah zu, this mitzvah, this 99th positive mitzvah of the Torah, which is not exactly a do, there's nothing to do, What we have to do is live in accordance with these rules, in accordance with these laws, and that includes Tumas Nida, the ritual impurity engendered by a Nida, Vachol Dineha, and all of the Halachas.

So first a disclaimer.

Some of you who are familiar with Halacha, and I know some of you, Baruch Hashem, are keeping Taret HaMashpacha, your wife is going to the mikveh, those of you who aren't, you should be doing it, it's a very important mitzvah, and it's something whose benefits are immeasurable.

Because this mitzvah is about when we lived in a way that we governed ourselves in accordance with the principles of ritual purity and ritual impurity.

But we don't have Tumman Tahara today, for the most part.