Study Niddah folio 56A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
from a place of impurity, the same place that emits ziva, is it not logical that it should be impure? The baraita answers: The case of blood that issues from the opening of the penis may prove that this inference is invalid, as the blood comes from a place of impurity and yet it is pure. Likewise,
The Talmud asks: From where do we derive that blood that issues from the opening of the penis is pure? As it is taught in a baraita concerning a zav: One might have thought that blood that issues from his mouth or from the opening of the penis is impure, like his saliva and urine. Therefore, the ve
The Talmud suggests: But perhaps I should reverse the halakhot. One could derive from the amplification “and this” that blood issuing from the penis of the zav is impure, and from the exclusion “it” that his urine is pure. R' Yoḥanan said in the name of R' Shimon ben Yoḥai: Urine, rather than blood
The Talmud objects: But there is the case of the milk that is emitted from a woman, which first gathers together and then comes out of the body, and it should therefore transmit a severe form of ritual impurity, like saliva and ziva. And yet the Master said in the aforementioned baraita: The milk of
Rather, R' Yoḥanan said in the name of R' Shimon ben Yoḥai: In order to transmit a severe form of impurity the fluid must be similar to saliva: Just as saliva first gathers together and then comes out of the mouth, and if it is not expectorated it is reabsorbed, so too, all impure fluids first gath