The MDY B-set edition, an audio series of the Talmud Bavli, specifically Masechet Nidda, has been dedicated by Ron Yaish in honor of his children, Ovadia Avraham ben Rachel Shifra and Levi Yitzchak ben Rachel Shifra, as well as in honor of his wife, Rachel Shifra bat Tova Yocheved. I want to bless Ron Yaish and his wife so that they should continue, Be'ezrat Hashem, to have more children and that they should see much Nachat from their current children, both spiritually and materially, Amen. Today’s Daf Khaf has been dedicated le'ilui nishmat Avraham ben Esther and Yosef ben Sabut. May the soul of these individuals find rest in Gan Eden, Amen. Today’s Daf is also dedicated by our good friend and MDY member, Mr. Joe Hebert, who is celebrating his fourteenth anniversary with his wife Leah. May Hashem protect and sustain her, and Be'ezrat Hashem, we pray they should have one hundred and twenty years of shalom, atzlacha, harvacha, and nachat from their children, and all good things, Amen. Siman Tov, Mazal Tov.
We are beginning today’s Daf on Yud Tet Amud Bet, and we are up to Ammi Vardinah. Ammi Vardinah is mentioned, and he is referred to as Vardinah because he had a rosy appearance, like a beautiful rose. Rabbi Abahu explains that the blood referred to in the Mishnah is like the blood of a small finger, specifically the pinky of the hand, which has been bruised, healed, and then bruised again. This blood, which comes from a healthy finger that has undergone this process, appears particularly red. However, this is not the case for everyone; it specifically refers to a bachelor who has not yet married, and this applies until the age of twenty. Thus, we are discussing a very specific color of blood from a young bachelor’s pinky after it has been bruised and healed multiple times, which is considered the reddest blood.
The Gemara poses a question regarding a woman who finds a ketem, a stain on her garment. If she was near her son or her husband who was bleeding, she can attribute the blood to them and claim it is not niddah, as she knows the source of the blood. The Gemara explains that this is acceptable for her son, as the blood can indeed come from a bachelor who has been bruised. However, the question arises regarding her husband, who is already married. How can she attribute the blood to him since it was established that the blood must come from an unmarried bachelor? The Gemara answers that this applies if the husband entered the chupa but did not yet have bi'ah, as he would still fall into the same category as a young bachelor who has not yet married.
Rav Nachman bar Yitzchak offers another explanation, comparing it to blood that comes from bloodletting. The Gemara then recounts a story involving Rabbi Meir, who once dealt with a woman who brought a ketem. Rabbi Meir asked if she had been using eye ointment, known as kilor. When she affirmed this, he ruled that she need not assume it was blood. Another rabbi compared it to the sap of a tree, which is reddish. This raises a question: if the stains were indeed red, how can they be compared to blood from a wound? The Mishnah stated that the comparison must be made to blood from a wound, not to eye ointment or tree sap.
The Gemara clarifies that the discussion was not about red stains but about other colors mentioned in the Mishnah. For instance, there are different shades of red, and the comparison to kilor applies to those shades, not to blood from a wound. The Gemara continues by discussing the nature of blood color and the implications for halachic rulings. It is emphasized that if one cannot distinguish between the shades of blood, they should not be involved in determining the status of the blood.
The Gemara then introduces the concept of black blood, comparing it to ink. Rabbi Bar Rav Huna explains that the term cheret refers to ink, which is black. The discussion leads to a distinction between wet and dry ink, as the color may appear different based on its state. The Gemara mentions that black blood is considered tamei if it is darker than ink, and lighter shades may be tahor. This leads to an exploration of the various shades of blood and their halachic implications.
As the discussion unfolds, the Gemara highlights the importance of proper lighting when checking blood. It is suggested that a rabbi should check blood in a well-lit area, ideally between sunlight and shade, to ensure accurate assessment. This leads to a broader discussion about the nature of blood and its various colors, with the Gemara emphasizing the need for careful examination and the potential for error in halachic rulings.
In conclusion, the Gemara presents a series of stories and discussions that illustrate the complexity of determining the halachic status of blood. It emphasizes the importance of context, proper examination, and the nuances of color in making halachic decisions. The interplay of personal experience, rabbinic authority, and the intricacies of blood color all contribute to a rich tapestry of halachic discourse.