The audio series of the Talmud Bavli, specifically Masechet Niddah, has been dedicated by Ron Yaish in honor of his children, Ovadia Avraham ben Rachel Shifra and Levi Yitzchak ben Rachel Shifra, and also in honor of his Eshet Chayil Rachel Shifra bat Tova Yocheved. We bless Ron Yaish and his wife, 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 ve-amen. Today’s daf is Daf Mem-Zayin, and we are starting from Amar Abaye. Today’s daf is Mem-Zayin Amud Bet and we are beginning with a discussion about a 12-year-old boy, referred to as mufla samukh le-ish. The Gemara seeks to establish a proof regarding the status of a 12-year-old boy who has developed signs of maturity, specifically the growth of sa'arot.
There is a debate regarding whether this boy is considered mide'oraita or not. The Gemara presents a case to clarify this point. Amar Abaye states that a boy who has not yet developed two pubic hairs, according to Rabbi Yehuda, is not able to give teruma. Rabbi Yosi argues that until he reaches the age of onat nedarim, his teruma is not valid. The onat nedarim begins at the age of 12, which is when a boy can be held accountable for his vows.
Once he reaches this age, his teruma becomes valid. The Gemara discusses the implications of these rulings, particularly whether teruma in our times is considered de'oraita or derabbanan. Rabbi Yosi holds that teruma today is derabbanan, which implies that a boy who is mufla samukh le-ish would also be considered to have the status of derabbanan in terms of his ability to take tevel and rectify it.
The discussion continues with the Gemara exploring the relationship between teruma and challah. The laws of challah dictate that if chulin dough gets mixed with teruma, it must be determined whether challah needs to be taken from it. According to the Torah, teruma is nullified in the majority of chulin, but rabbinically, a mixture of dimua requires a hundred times the amount of chulin to nullify the teruma.
The Gemara presents a case where issah of chulin gets mixed with teruma or has been leavened with teruma yeast. The ruling is that it is still required to take challah from this mixture, as the dimua is only rabbinic, and therefore the teruma does not exempt it from challah obligations.
Continuing, the Gemara elaborates on the signs of maturity for a girl, comparing her development to that of a fig. The stages of growth are defined, such as pagah, bochal, and tzemel, which correspond to different ages and physical signs. The mishnah provides insight into the rights of a father over his daughter in these stages, particularly in relation to her earnings and vows.
As the discussion unfolds, the Gemara examines various opinions on what constitutes the signs of maturity. Rabbi Yosi HaGlili states that the crease under the breast is a sign of maturity, while Rabbi Akiva mentions the hanging of the breasts. Other opinions focus on the darkening of the nipple, and Rabbi Yossi discusses the importance of the surrounding area of the breast.
The Gemara concludes with a thorough analysis of the implications of these signs, particularly regarding the rights of the father and the legal status of the girl as she transitions from a minor to an adult. The discussion emphasizes the importance of understanding these distinctions, as they have significant halachic consequences.