The Eddye B. Sitt edition of the audio series on the *Talmud Bavli*, specifically *Masechet Niddah*, has been dedicated by Ron Yaish in honor of his children, Ovadiah Avraham ben Rachel Shifra and Levi Yitzchak ben Rachel Shifra, as well as his wife, Rachel Shifra bat Tova Yocheved. We bless Ron Yaish and his wife, that they should continue, with God's help, to have more children and derive much nachat from their current children, both spiritually and materially. Amen.
Today's daf is Daf Mem-Hey, and we begin our study on Mem-Dalet Amud Bet, starting with the Mishnah. A girl who is three years and one day old is eligible for kiddushin through sexual relations. This means that her father must consent to the kiddushin, as a father is required to give over a minor for kiddushin. If a yavam has relations with this three-year-old girl, she becomes his wife through that act. If another man has relations with her after this, he is liable for adultery, as she is considered married through the kiddushin. The *Shas* states that if her father accepted kiddushin for her and another man has relations with her, that man is subject to the death penalty, as her status is that of a married woman. If she is a *niddah*, she will render her husband impure, just like a regular case of a man having relations with a *niddah*.
Rashi clarifies that if she is less than three years old, while she may still render someone impure through touch, she does not render her partner impure in the same way as a *niddah* does for seven days. Instead, her impurity is only for a single day, due to contact. The husband becomes impure in a manner similar to that of a *zav*. The impurity of a *bo'el niddah* is such that whatever he sits on becomes a *rishon* for impurity, just as the resting place of a *zav* becomes an *av hatumah*. If she marries a kohen, she is permitted to eat *terumah*, as she is considered fully married. However, if she has relations with someone disqualified for the priesthood, such as a *mamzer* or a *goy*, she becomes disqualified from marrying a kohen.
Furthermore, if she has relations with any of the prohibited relatives mentioned in the Torah, those individuals are subject to death, but she is exempt from punishment as she is still considered a minor. If she is less than three years old, her case is likened to putting a finger in the eye; it is not considered a valid act of relations. Rashi notes that if she has relations with someone forbidden to her, she loses her status as a *bat kohen* and can no longer eat *terumah* in her father's house.
As we continue, the *Gemara* discusses a disagreement between Rabbi Meir and the sages regarding the age of eligibility for kiddushin. Rabbi Meir states that a girl becomes eligible at three years, while the sages assert that she must be three years and one day old. The *Gemara* asks what the practical difference is between these opinions. It concludes that the difference arises on the day before her fourth birthday. For example, if she was born on the tenth of Nissan, Rabbi Meir would consider her eligible on the ninth, while the sages would require her to reach the tenth.
The *Gemara* further elaborates on this point, emphasizing the importance of understanding the exact timing of eligibility. Rabbi Yochanan introduces another distinction regarding the counting of days in a year, suggesting that thirty days can be considered a year. This leads to discussions about the implications of counting days versus years in determining the eligibility of a girl for kiddushin.
We also learn that if a nine-year-old boy has relations with his yevamah, he acquires her, but he cannot give a *get* until he matures. He is considered a *bo'el niddah*, which also renders him an *av hatumah*. If he is disqualified, he can disqualify a woman from the priesthood, and if he has relations with an animal, that animal becomes unfit for the altar.
In an interesting narrative, the *Gemara* recounts a story involving Rabbi Akiva and a woman who had relations within the first three years of her life. She inquired about her eligibility to marry a kohen. Rabbi Akiva affirmed that she is eligible, as a minor's relations do not count as valid. This leads to a discussion about the implications of enjoyment during such relations and whether it can alter the halachic status.
The *Gemara* then transitions to discussing boys and their eligibility for relations, similarly outlining the ages and conditions under which they can engage in kiddushin. The discussion emphasizes the differences between boys and girls in terms of maturity and eligibility, highlighting the various halachic implications that arise from these distinctions.
In conclusion, the *Gemara* presents a debate between Rabbi and Rabbi Shimon ben Elazar regarding the maturity of boys versus girls, with each providing scriptural support for their views. Rabbi asserts that girls mature faster, while Rabbi Shimon argues that boys do. This ongoing discussion reflects the complexity of halachic reasoning and the importance of understanding age and maturity in relation to kiddushin and other aspects of Jewish law. Baruch Hashem l'olam, amen and amen.