A Critical Text of Mikveh Sugya on bNiddah 67b [Talmud Tuesday]

With yet another post as part of my many niddah posts, this post is actually somewhat of a throwback.  Nearly eight years ago, I posted concerning a Talmudic excerpt about 3rd-4th century rabbis permitting menstruant women to immerse in a mikveh on the eighth day, rather than immersing on the night following their seventh day of being a menstruant.  There, I posted an English translation of the excerpt upon which I had worked on a critical text.  At the time, I had posted the Hebrew version in a document file on Geocities; since, the latter has not been in existence in several years, I realized I should re-post it.  What follows is the text of that document (although some of the formatting doesn’t quite work so well, I have also uploaded the document here):

Drew’s (First) Attempt at a Critical Text of a Sugya in bNiddah (67b)

As I’m working on the topic of the stringency of “the Daughters of Israel” (however, I’m going to create an English verb to better approximate the meaning of the Hebrew used, such that החמירו הן על עצמן is now translated as “they, themselves, enstringed upon themselves”) to sit seven clean days for having seen even as much [blood] as the size of a mustard seed, I figured it would be relevant for me to establish somewhat of a critical text in those סוגיות that are relevant to this inquiry.  I figured that I would share these texts with the yeshivah on account of the many fellow students who are involved in learning hilkhos niddah and may better appreciate the sugyos as we have seen to get a better understanding of these texts.   (The textual witnesses I used were, aside from the Rif, which I just used the version that was printed in Vilna in the back of a big Shas (so there could be problems there with not having used(/seen) various mss. or other textual witnesses to the Rif), were the texts found on the Lieberman Textual Witnesses CD (the first version, not the newer updated one, which the yeshivah hasn’t yet gotten), which are MSS Vatican 111, Vatican 113, Munich 95, the Soncino printing, and the Vilna printing.)  However, after having done just this one text, it is somewhat time-consuming, so I will leave you to enjoy this one text.

-Drew Kaplan 2 November 2006

נדה סז:

אתקין רב אידי בר אבין[א] בנרש למטבל[ב] ביומא[ג] דתמניא[ד] משום אריותא[ה

                                                                 רב אחא בר יעקב בפפוניא משום גנבי

     רב[ו] יהודה בפומבדיתא משום צנה[ז

     רבא במחוזא משום אבולאי[ח

אמר ליה רב פפא[ט] לרבא[י]: מכדי האידנא כולהו[יא] ספק זבות[יב] שוינהו[יג] [יד], ליטבלינהו[טו] ביממא [טז][יז

     אמר ליה[יח]: משום דרבי שמעון, דתניא

[א] השם עם של אביו שלו (שהוא ‘בר אבין’) נמצא בבה”י וטיקן 111 (מכאן אילך,” ו11″), בבה”י וטיקן 113(מכאן אילך,” ו13″), ובבה”י מינכן 95 (מכאן אילך,”מ”), וגם ברי”ף (מכאן ואילך, “ר”), אבל ליתא בדפוסים (דפוס שונצינו (מכאן אילך, “דפ”ש”) ודפוס וילנא (מכאן אילך, “דפ”ו”))
 ר – למיטבל[ב]
 ר – ביממא[ג]
 ו11 – תמינאה.[ד]
 ר – אריואתא[ה]
 ר – ורב[ו]
 ו11 – צינה[ז]
 ו13 – אכולאי[ח]
 ו13, מ, ר – פפי[ט]
 “ולאביי” נמצא בדפ”ו בלבד[י]
 ו11 – כולהי[יא]
 מ, דפ”ש – זכות[יב]
 מ – שווינהו[יג]
 בדפוסי וילנא ושונצינו נמצא “רבנן” כאן.[יד]
 ו11 – לטבילה[טו]
 דפ”ש – “דשבעה” כאן מרש”י, דפ”ו – “דשביעאה” כאן.[טז]
 המאמר הזה ברי”ף: “מכדי כולהו נשי דהאידנא ספק זבות משוינן להו לטובלן ביממא דשבעה”.[יז]
 “א”ל” נמצא בו11 בלבד[יח]

Related posts:

Considering the Manuscripts on Rabbi Meir’s Statement on bNiddah 31b [Talmud Tuesday] “אם תלמיד חכם הוא אין צריך”: Who Said It? [Talmud Tuesday] Considering Rabbi Meir’s Famous Statement Concerning Why the Torah Stated that Niddah is for Seven Days Who is Wealthy? [איזה הוא עשיר] (or Who is a Rich Person?) [Talmud Tuesday] The Missing Statement of Rabbi Akiva of Receiving Reproof [Talmud Tuesday]