Commento su Niddah 6:14

הרואה יום אחד עשר – which is at the end of the days of protracted menstruation/flux and on the morrow begins the days of Niddah.

If a woman observed [a discharge of blood] on the eleventh day at twilight, at the beginning of a menstruation period and at the end of a menstruation period, at the beginning of a zivah period and at the end of a zivah period; Albeck explains this section according to the Talmud which reads it as if it says, "at the beginning of a menstruation period and at the end of a zivah period or at the end of a menstruation period and at the end of a zivah period." In other words, a woman sees a discharge of blood at twilight at the end of the eleventh day of her zivah period which could also be considered the beginning of her menstrual period. If it is zivah, she is impure for one day for every day she saw blood; if it is menstrual blood then she is impure for seven days. The same doubt occurs if she sees blood on the seventh day at twilight of her menstrual days she cannot be sure if it is menstrual blood or zivah blood.

בין השמשות – it is doubtfully day which is the blood of protracted menstruation/flux, doubtfully the night and the beginning of Niddah.

On the fortieth day after the birth of a male or on the eightieth day after the birth of a female, If she saw blood at twilight on the fortieth day after the birth of a male or the 80th day after the birth of a female, we are not sure if the blood is pure because for 40/80 days after the birth a male or female child a woman's blood is pure, or it is impure blood.

תחלת נדה וסוף נדה – in the Gemara (Tractate Niddah 53b) it explains that this is what it teaches: the beginning of Niddah and the conclusion of the days of protracted menstruation/flux. But on the seventh day of her menstruation/Niddah and the beginning of her protracted menstruation/flux. That is to say, at twilight of the eleven [days], if it is night, it is the appearance of the beginning of Niddah, but if it is day time, the blood is the blood of the end of flux. But if she say it (i.e., blood) two days prior to this, she worries because of flux. And similarly, if she saw it (i.e., blood) on the seventh day of her Niddah at twilight, we are doubtful also, if it is night, for the blood is the blood of the beginning of flux/protracted menstruation, but if she saw it two days afterwards she worries because of flux. But if it is day time, her seeing it [i.e., blood) is the end of the days of Niddah/menstruation , and even though she sees [blood] two days afterwards it is not flux.

At twilight in all these cases, behold these women have made a mistake [in their reckoning]. In all of these cases we must consider the woman as having lost her count. The women must act as if they were zavot and if they had blood for two more days after the first discharge, they must bring the appropriate hatat (sin-offering) sacrifice at the end of their period of impurity. However, since we are not sure whether or not they are actually liable for the hatat, it may not be eaten.

יום ארבעים לזכר ויום שמונים לנקבה. בין השמשות לכולן – meaning to say on which of these that she should see [blood] at twilight, it is doubtful that it is [ritually] impure blood and doubtful if it is pure/clean blood,, but if she sees [blood] two other days outside of this, it is blood of protracted menstruation/flux from doubt, and she brings a sacrifice which is not consumed, for all who err bring a sacrifice and it is not consumed.

Rabbi Joshua said: before you fix the situation for the women who lack intelligence, come and fix the situation for the wise ones. According to Albeck, Rabbi Joshua's comment refers to Mishnah 2:1, where we learned that intelligent women could help supervise women who are not considered to have halakhic intelligence. He says to the sages who composed that mishnah instead of worrying about those woman who lack the intelligence to keep track of their own cycles, you should worry about the intelligent women, who theoretically are able to keep track of these things, but because of the complications of this system, cannot do so.

השוטות (the foolish) – to the foolish who do not know when are the days of Niddah/menstruation and when are the days of flux, they are fools.

עד שאתם מתקנים את השוטות – these foolish women who saw [blood] at the doubtful time period.

בואו ותקנו את הפקחות = that see [blood] at the certain hour and they need repair and to explain/separate the days of their watchfulness and their [days of] sexual intercourse, as for example these that we brought in the Baraita (Tractate Niddah 54a): She who sees [blood] one day is [ritually] impure and one day pure all of her days, and she always sees [blood] during the day but not at night, she engages in sexual intercourse on the eight day from when she saw [blood] for the first time, for she is pure, for behold that on the seventh [day] in the evening she immersed [in the Mikveh] and she didn’t see [blood] until the ninth day, therefore, she engages in sexual intercourse the complete eighth day night and day and the night afterwards which is the morning of the ninth day. And she engages in sexual intercourse for four nights out of eighteen days of her first sighting [of blood], for behold this woman will not be ever be a woman with flux/protracted menstruation, since she doesn’t see [blood] for three consecutive [days]. But when she sees [blood] on the ninth [day], she would observe the tenth [day in abstinence from sexual intercourse] and engage in sexual intercourse at night. And then she would see [blood] on the eleventh [day], and would observe the twelfth [day in abstinence from sexual intercourse] and then engage in sexual intercourse at night, that is two. And she would see [blood] on the thirteenth [day] and observe the fourteenth [day in abstinence from sexual intercourse] and engage in sexual intercourse at night, that is three [days]. And then she would see [blood] on the fifteenth [day] and she would observe the sixteenth [day in abstinence from sexual intercourse] and engage in sexual intercourse in the evening, that is four [days]. And on the seventeenth [day] she would see [blood], and she would observe the eighteenth [day in abstinence from sexual intercourse], behold the eighteen days have been completed and she engaged in sexual intercourse for only four nights. Except for the eighth day and its night, the last act of sexual intercourse is not within the eighteen [days]. And on the morrow on the nineteenth [day], when she sees [blood], this is the beginning of her Niddah/menstrual cycle, for the eleven days between one menstrual period and the other have been completed, and she returns to her count as we have stated. But there is more that requires amendment for the days of their sexual relations, and all of it is brought in the Baraita (Tractate Niddah 54a) in the Gemara in our chapter.