Eine Frau, die während der achtzig Tage [Reinheit nach den vierzehn Tagen der Unreinheit nach der Geburt] einer Frau in schwerer Arbeit war. Alles Blut, das sie sieht, ist rein, bis der Fötus auftaucht. Und Rabbi Eliezer hält sie für unrein. Sie sagten zu Rabbi Eliezer: "Genau wie in einem Fall, in dem man in Bezug auf Blut streng ist, wenn der Schmerz aufgehört hat [dh dass solches Blut die Frau, die gebiert, unrein macht], gibt es eine Nachsicht in Bezug auf Blut während schwieriger Wehen [dh was nicht wiedergibt." ihre Unreinheit], in einem Fall, in dem man in Bezug auf Blut nachsichtig ist, wenn der Schmerz aufgehört hat [dh während der Tage der Reinheit nach der Geburt, was sie nicht unrein macht], folgt logischerweise nicht, dass wir in Bezug auf Blut während schwieriger Wehen nachsichtig sein sollten [ dass es auch sie nicht unrein machen sollte]?! " Er sagte zu ihnen: "Es reicht aus, wenn der abgeleitete Fall auf die gleiche Weise behandelt wird wie der, aus dem er abgeleitet wird! In Bezug auf was waren sie ihr gegenüber nachsichtig? In Bezug auf die Unreinheit der Ziva . Aber sie [die in Schwierigkeiten war." Arbeit während ihrer postpartalen Tage der Reinheit, wenn sie Blut während ihrer Tage der Niddah und nicht ihrer Tage der Zivah sah , ist sie unrein mit der Unreinheit einer Niddah .
Bartenura on Mishnah Niddah
המקשה בתוך שמונים של נקבה – as for example, that she engaged in sexual intercourse [after immersing in a Mikveh] fourteen days after giving birth [to a female] and became pregnant and then aborted [the fetus] within eighty days.
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English Explanation of Mishnah Niddah
If a woman was in hard labor during the eighty days prescribed for the birth of a female, all kinds of blood that she may observe are clean, until the fetus is born. But Rabbi Eliezer holds them to be unclean. This mishnah discusses an unlikely scenario, but one that the rabbis found interesting (in a legal sort of way) and therefore, worthy of discussion. [This is frequently the case in rabbinic literature. The rabbis wish to discuss legally complex cases, not ones that actually happen most frequently]. A woman gave birth to a girl and then was impure for 14 days. After this time she went to the mikveh and then had relations with her husband (I know, a bit quick, but possible). She became pregnant and was already having pain and blood during the 66 day period in which the blood is considered pure. Note that she knows that this blood is from the new pregnancy, and not the old one. The rabbis hold that this blood is clean until she gives birth again. At this point, if we are sure it is a birth, then she will again be impure with birth uncleanness. Rabbi Eliezer says that since we know that this blood is not from the previous birth, in which case it would be clean, but rather from the difficult labor due to the subsequent birth, we must consider this blood to be unclean. She will have the uncleanness of a menstruant, as was the case in yesterday's mishnah.
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Bartenura on Mishnah Niddah
כל דמים שהיא רואה טהורים – for all of it is within the completion [of her period of purification], which is the blood of purity.
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English Explanation of Mishnah Niddah
They said to Rabbi Eliezer: if in a case where the law was stringent in regard to blood discharged in the absence of pain, it was nevertheless lenient in regard to blood discharged during hard labor, in a case where it was lenient in regard to blood discharged in the absence of pain is there not even more reason to be lenient in regard to blood discharged during hard labor? The rabbis now argue out their position. A woman who is pregnant and discharges blood but doesn't have any labor pains is considered a zavah. Her blood is not considered menstrual rather the greater stringency of zivah applies. Nevertheless, if she was in hard labor at the time, the blood would be considered birth blood, which would give her the status of a niddah and not a zavah. Therefore, in a case where the law is generally lenient, during the days of her purity (the 80 days after the birth of a girl), when all her blood is considered pure, so too we should be lenient with regard to blood that comes from labor pains. She should be a niddah and not a zavah.
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Bartenura on Mishnah Niddah
ור' אליעזר מטמא – [she is defiled as] a menstruant woman/Niddah. For since it (i.e., the blood) came through hard labor, it is not the blood of purity, but rather on account of the fetus that is in her womb. But the All-Merciful (i.e., God) purifies it from her being in flux on account of her labor, but not from being a menstruant woman.
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English Explanation of Mishnah Niddah
He replied: it is enough for the case inferred to be treated in the same manner as the one from which it is inferred. For in what way were you lenient upon her? From the uncleanness of a zivah, but she does have the uncleanness of a niddah. Rabbi Eliezer responds that this doesn't make sense. The leniency during pregnancy was that she was not a zavah she was only a niddah. So when we derive a law from this situation, we don't need to say that she is pure. It is enough to say that the derived status is the same as that from which it derived. Just as her blood had the status of niddah during her pregnancy, so too during the 80 days of purity, blood due to hard labor has the status of niddah.
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Bartenura on Mishnah Niddah
שהחמיר בדם השופי - as for example, the other women giving birth who see three days of relief and then gave birth, is a woman who gives birth with a flux.
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Bartenura on Mishnah Niddah
היקל בדם הקושי – to purify her from her flux.
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Bartenura on Mishnah Niddah
מקום שהיקל בדם השופי – to purify her from all defilement, as for example, within her completion [of the period of purification].
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Bartenura on Mishnah Niddah
אינו דין שנקל בדם הקושי – to purify the blood from all defilements and even from being a menstruating woman.
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Bartenura on Mishnah Niddah
דיו לבא מן הדין [להיות כנדון] – as for example the labor that is within the completion that [of the period of purification following the birth of a child] that you learn from the undefined period of labor, it is enough to be like that which is judged to be like an undefined period of labor, for just as an undefined period of labor – the woman is defiled as a menstruating woman, so the labor that is within the completion [of that period of purification following the birth of a child] is defiled with the status of being a menstruating woman/Niddah.
