Pt2 Fig Metaphors and Female Development: Puberty, Maturity, and Majority (Niddah 47a-b)

This is the second and final part of a two-part series. Part 1 is here; the outline of the series can be found there.

Talmud

Three Stages of a Woman’s Development, Compared to Figs

“Unripe” (פגה) = Girl (תנוקת)

Corresponds to the stage when she is still a girl (תנוקת - i.e. still at the age of minority)

Etymology: biblical Hebrew, as the word appears in the verse "The fig tree puts forth (חנטה) its unripe fruits (פגיה)" (Song of Songs 2:13).¹

פגה --

עודה תנוקת

כדכתיב (שיר השירים ב׳:י״ג ):

"התאנה חנטה פגיה"

The mishna teaches that an unripe fig [paga] represents the stage when

a woman is still a child.

The Talmud explains that the meaning of the word paga is as it is written:

“The fig tree puts forth her green fruits [fageha]” (Song of Songs 2:13)

“Ripening” (בוחל) = maiden (נעורים)

The mishna states that a ripening fig (בוחל - “boḥal”) symbolizes a female’s stage of “maidenhood” (נעורים).

The Talmud explains the etymology of “boḥal” in two possible ways:

1. From a mishna (Ma’asrot 1:2): figs are subject to tithes once they begin to ripen (יבחלו - “yibaḥalu”), meaning when their tops turn white (ילבין), as interpreted by Rabba bar bar Ḥana citing Rav.

2. Alternatively, from Zechariah 11:8: “Their soul also grew in disgust (בחלה - “baḥala”) toward Me”.²

בוחל --

אלו ימי הנעורים

כדתנן

התאנים -- משיבחלו

ואמר רבה בר בר חנה, אמר רב:

משילבין ראשיהן

ואיבעית אימא:

מהכא (זכריה יא, ח):

"ותקצר נפשי בהם

וגם נפשם בחלה בי"

The mishna further teaches that a ripening fig [boḥal] represents

the days of her young womanhood.

The Talmud explains that the meaning of this word is as we learned in a mishna (Ma’asrot 1:2):

The obligation of tithes applies to the figs from when they begin to ripen [misheyyibaḥalu];

and Rabba bar bar Ḥana says that Rav says that

this means from when the heads of the figs whiten.

The Talmud adds: And if you wish, say instead that

the source is from here:

“For My soul became impatient of them,

and their soul also grew in disgust [baḥala] toward Me” (Zechariah 11:8).

The verse indicates that this word denotes growth

“Ripe” (צמל) = “exited complete”

Refers to full maturity.

Etymology - “tzamal” is shortening of :

יצתה מלאה

“yatzeta mele’a”

Meaning: “like a fruit that has come forth (יצתה) complete”.³

צמל --

כמ"ד:

יצתה מלאה.

As for the third term in the mishna, a ripe fig [tzemel],

it is as one would say:

A fruit has come forth complete [yatzeta mele’a].

R' Yosei HaGelili: when the breast grows enough to create a fold beneath it

The Mishnah asks: What are the physical signs of grown womanhood?

R' Yosei HaGelili states it is when the breast grows enough to create a fold beneath it.

Shmuel interprets this differently: It is not a permanent fold, but when, if she stretches her arm behind her back, it looks as if there is a fold.⁴

ואיזהו סימנים?

ר' יוסי הגלילי אומר: משיעלה הקמט

אמר שמואל:

לא משיעלה הקמט ממש

אלא --

כדי שתחזיר ידיה לאחוריה

ונראית כמי שיעלה הקמט תחת הדד

[...]

The mishna teaches: And what are the signs that indicate grown womanhood?

R' Yosei HaGelili says: Grown womanhood begins from when her breast grows sufficiently so that a fold appears below the breast.

Shmuel says:

This does not literally mean from when her breast grows sufficiently so that a permanent fold appears below the breast.

Rather, it means that the

breast has grown enough so that if she were to stretch her hand behind her back,

it would appear as though her breast has grown sufficiently that there is a fold below the breast

[...]

Physiological Indicator of Womanhood

R' Yosei in the Mishnah (see Part 1) links the onset of womanhood to a specific breast-development sign: when gentle pressure on the nipple causes it to sink and then slowly spring back.

The Talmud asks what “oketz” means, and Shmuel explains that the term simply refers to the nipple itself: “the protrusion (עוקצו - “oketz”) of the breast (דד)” .

רבי יוסי אומר כו'

מאי עוקץ?

אמר שמואל:

עוקצו של דד

The mishna teaches that R' Yosei says: Grown womanhood begins when the breasts have developed to a size where if a person places his hand on the nipple [oketz] it depresses and slows to return.

The Talmud asks: What is the meaning of oketz?

Shmuel said:

It means the protrusion [oketz] of the breast, i.e., the nipple.

Other opinions of Signs of Female Pubescence: Breasts and pubic mound

A baraita cites a variety of rabbinic opinions re the signs (סימני) of physical maturity (בגרות):

1. R' Elazar ben Tzadok: Breasts (דדין) knock against each other (יתקשקשו)

2. R' Yoḥanan ben Beroka: The nipple (חוטם - literally: “nose”) darkens (יכסיף)

3. R' Yosei: Areola (עטרה) fully “surrounds” (תקיף - i.e. fully surrounds the nipple)

4. R' Shimon: Softening (דד) of the pubic mound (כף - literally: “spoon, ladle”)

ת"ר

אלו הן סימני בגרות:

1. ר"א בר' צדוק אומר: משיתקשקשו הדדין

2. ר' יוחנן בן ברוקה אומר: משיכסיף ראש החוטם [...]

3. ר' יוסי אומר: משתקיף העטרה

4. ר"ש אומר: משנתמעך הכף

A baraita states:

What are the signs of maturity?

1. R' Elazar, son of R' Tzadok, says: From when the breasts knock against each other, due to their size.

2. R' Yoḥanan ben Beroka says: From when the head of the protrusion in the center of the nipple darkens [...]

3. R' Yosei says: From when the nipple grows to such an extent that it is surrounded by a circle.

4. R' Shimon says: From when there is a softening of the protuberance above the womb, the mons pubis

Breast development is a proxy for pubic hair development

R' Shimon ben Yoḥai aligned three stages “above” (=breast development) with three stages “below” :⁵

1. If the breasts resemble an unripe fig (פגה), this indicates she has not grown two (pubic) hairs⁶

2. If they resemble a ripening fig (בוחל), she has grown two (pubic) hairs.

3. If they resemble a ripe fig (צמל), the “kaf" (i.e. pubic mound, see next section) has softened (implying sexual maturity).

וכן היה רבי שמעון (בן יוחי) אומר:

שלשה סימנין נתנו חכמים באשה מלמטה,

וכנגדן מלמעלה:

1. פגה מלמעלה -- בידוע שלא הביאה שתי שערות

2. בוחל מלמעלה -- בידוע שהביאה שתי שערות

3. צמל מלמעלה -- בידוע שנתמעך הכף

And R' Shimon ben Yoḥai would likewise say:

Sages provided three signs indicating puberty in a woman below, i.e., near her vagina,

and they stated three corresponding signs above:

1. If a woman has the signs of an unripe fig above, it is known that she has not grown two pubic hairs;

2. if she has the signs of a ripening fig above, it is known that she has grown two hairs;

3. and if she has the signs of a ripe fig above, it is known that the protuberance has softened

Defining “Kaf” (כף): Swollen Protuberance Above the Vulva

The Talmud clarifies the term “kaf” (כף - literally: “spoon, ladle”).

Rav Huna states that it is a swollen (תפוח) fold of flesh situated just above the vulva.⁷

In childhood it feels firm, but as the girl matures (מגדלת) the tissue softens and flattens.⁸

מאי כף?

אמר רב הונא:

מקום תפוח יש למעלה מאותו מקום

כיון שמגדלת

מתמעך והולך

The Talmud asks: What is this protuberance?

Rav Huna says:

There is a swollen place in a woman’s body, above that place, a euphemism for the vagina.

It is initially hard, but when a girl grows

it increasingly softens

Appendix 1a - Table of Anatomical Signs of Female Pubescence, According to the Sugya

Appendix 1b - Dictionary / table of unusual anatomical and metaphorical terms used in the sugya

Note: I included in this dictionary / table also the terms used in the passage quoted later in “Appendix 4 - Architectural Metaphor for Female Reproductive Anatomy: Room, Corridor, Upper story (=Uterus, Vagina, and Bladder) (Mishnah Niddah 2:5 = Niddah 17b)”

Appendix 2 - Amoraic Practices in Regards to their Female Slaves (Niddah 47a:15-16)

Niddah.47a.15-16

Shmuel tested anatomical signs (of breasts) on his female slave, then paid her four dinarii (זוזי) for the humiliation

The Talmud relates that Shmuel tested a sign⁹ on his female slave, then paid her four dinarii (זוזי) for the humiliation.¹⁰

The Talmud states that this anecdote makes sense: It aligns with another view of Shmuel’s that while slaves can be (freely) used for labor (עבודה)--based on the verse "you may enslave (תעבודו) them forever" (Leviticus 25:46), they may not (freely) be used for humiliation (thus, if they’re used for humiliation, the master owes compensation).

שמואל בדק באמתיה

ויהב לה ד' זוזי דמי בושתה

שמואל לטעמיה

דאמר שמואל:

(ויקרא כה, מו) "לעולם בהם תעבודו"

לעבודה נתתים,

ולא לבושה

The Talmud relates that Shmuel examined these stages in his female slave,

and subsequently gave her four dinars as payment for her humiliation.

The Talmud notes that in this regard Shmuel conforms to his line of reasoning,

as Shmuel said that the verse:

“You may enslave them forever” (Leviticus 25:46)

teaches: I gave them to you for the service of slaves,

but not for humiliation.

Consequently, if a master humiliated his slave, he must pay him damages.

Amoraic Practices in Managing the Sexual Lives of their Female Slaves

The Talmud further describes various practices of Babylonian rabbis in regards to managing the sexual lives of their female slaves:

• Shmuel: would “designate for them”¹¹

• Rav Naḥman: would “switch them”¹²

• Rav Sheshet: would give each of his female slaves to an Arab (to manage their sexual life), and would instruct them: “Be careful (אזדהרו) from a Jew!”¹³

1. שמואל -- מייחד להן

2. רב נחמן -- מחליף להן

3. רב ששת -- מסר להן לערבי, ואמר להן: אזדהרו מישראל.

The Talmud further relates, with regard to the attitude toward maidservants, that

1. Shmuel would designate a particular slave for each of his maidservants for intercourse, and he would not allow his slaves to engage in intercourse with whichever female slave they chose.

2. By contrast, Rav Naḥman would exchange his maidservants between his slaves,

3. while Rav Sheshet handed his maidservants to an Arab, and said to them: You may engage in intercourse with whomever you choose, but take care not to engage in intercourse with a Jew.

Appendix 3 - The Definition of “Tyrian Courtyard” in the Context of Agricultural Tithes (Niddah 47b:4-7)

Niddah.47b.4-7

Dispute Between Rav Pappa and Rav Ḥinnana

Rav Pappa and Rav Ḥinnana bar Rav Ika disagree about the context in which R' Yehuda HaNasi ruled that the halakha is stringent according to all opinions:

• One says this ruling concerns the signs of puberty in a woman.

• The other says it concerns the case of the “Tyrian courtyard” (חצר צורית - this case is explained in the next section).

רב פפא

ורב חיננא בריה דרב איקא

• חד -- מתני אהא

• וחד -- מתני אחצר צורית

Rav Pappa

and Rav Ḥinnana, son of Rav Ika, disagree about the context of this statement of R' Yehuda HaNasi that the halakha is stringent in accordance with all of the Sages’ statements.

• One of them -- teaches it with regard to this matter, of a woman’s signs of puberty,

• and the other one -- teaches it with regard to the case of a Tyrian courtyard

The Tyrian Courtyard (Ma’asrot 3:5)

A Mishna defines a “Tyrian courtyard” — a courtyard that requires produce inside it to be tithed:

1. R' Shimon: A courtyard where vessels are guarded.

2. R' Akiva: If no single person consistently opens and locks the gate, the produce is exempt.

3. R' Neḥemya: If people are comfortable eating there,¹⁴ it obligates tithing.

4. R' Yosei: If strangers can enter freely without being questioned,¹⁵ the produce is exempt.

5. R' Yehuda: If there are two courtyards, one inside the other, the inner is obligated, the outer is exempt.

דתנן

איזוהי חצר צורית

שחייבת במעשר?

1. ר"ש אומר: חצר הצורית --שהכלים נשמרים בתוכה [...]

2. ר"ע אומר: כל שאחד פותח, ואחד נועל -- פטורה

3. ר' נחמיה אומר: כל שאין אדם בוש לאכול בתוכה -- חייבת

4. רבי יוסי אומר: כל שנכנסים לה, ואין אומרים לו: "מה אתה מבקש?!" -- פטורה

5. ר' יהודה אומר: שתי חצרות זו לפנים מזו, הפנימית -- חייבת, והחיצונה -- פטורה

as we learned in a mishna (Ma’asrot 3:5):

What is a Tyrian courtyard,

which renders food brought inside it to be required to be tithed?

1. R' Shimon says: A Tyrian courtyard is one inside of which vessels are safe [...]

2. R' Akiva says: In any courtyard where there is no permanent watchman who locks and unlocks it, but rather one of its residents opens the courtyard and another one locks it, e.g., a courtyard shared by several partners, each of whom can do as he chooses without asking the other, the produce inside it is exempt from the obligation of separating tithe, as such a courtyard is not considered one in which vessels are safe.

3. R' Neḥemya says: Any courtyard which is hidden from the gaze of outsiders, and therefore a person is not ashamed to eat inside it, that courtyard renders produce inside it obligated to have tithe separated from it.

4. R' Yosei says: Any courtyard that one who does not live there can enter it, and the residents do not say to him: What do you want here, produce inside such a courtyard is exempt from tithe.

5. R' Yehuda says: If there are two courtyards, one within the other, positioned in such a manner that the residents of the inner courtyard cannot enter their houses without passing through the outer courtyard, whereas the residents of the outer courtyard do not traverse the inner one, the inner courtyard renders any produce located inside it obligated to have tithe separated from it, but produce located in the outer courtyard is exempt from tithe. It is not safe, as residents of a different courtyard pass freely through it

Appendix 4 - Architectural Metaphor for Female Reproductive Anatomy: Room, Corridor, Upper story (=Uterus, Vagina, and Bladder) (Mishnah Niddah 2:5 = Niddah 17b)

Mishnah_Niddah.2.5 (=Niddah.17b.2-5)

Mishnah

The Mishnah uses a metaphor to describe female reproductive anatomy:¹⁶

1. Room (חדר - the uterus)

2. Corridor ( פרוזדור ¹⁷ - the vaginal canal)

3. Upper story (עלייה - the bladder)

משל משלו חכמים באשה:

1. החדר

2. והפרוזדור

3. והעלייה

Sages stated a parable with regard to the structure of the sexual organs of a woman, based on the structure of a house:

1. The inner room represents the uterus,

2. and the corridor [perozdor] leading to the inner room represents the vaginal canal,

3. and the upper story represents the bladder.

Talmud

Rami bar Shmuel and Rav Yitzḥak bar Yehuda, while studying tractate Niddah in Rav Huna’s beit midrash, were found by Rav Huna’s son Rabba to be elaborating on the Mishnah’s metaphor as follows:

1. Room (חדר) - “inside” (=uterus)

2. Corridor (פרוזדור) - “outside” (= vaginal canal)

3. Upper story (עלייה) - “built above them both” (=bladder)

4. Vestibule (לול) - “open between the upper story and the corridor” (i.e. connects the bladder and vaginal areas)

רמי בר שמואל

ורב יצחק בריה דרב יהודה

תנו נדה בי רב הונא

אשכחינהו רבה בר רב הונא

דיתבי וקאמרי:

1. החדר -- מבפנים

2. והפרוזדור -- מבחוץ

3. ועלייה -- בנויה על שתיהן

4. ולול -- פתוח בין עלייה לפרוזדור

Rami bar Shmuel

and Rav Yitzḥak, son of Rav Yehuda,

were learning tractate Nidda in the study hall of Rav Huna.

Rabba bar Rav Huna found them

sitting and saying an interpretation of this mishna:

1. The room, i.e., the uterus, is the inner part of the reproductive organs,

2. and the corridor is the outer part.

3. And the upper story, the bladder, is built, i.e., found, above them both.

4. And there is an open vestibule between the upper story and the corridor.

1. From an academic standpoint, this usage belongs to late Biblical Hebrew.

See also my discussion in Part 1 of the etymology and cognates of this Hebrew word, in a footnote on the Mishnah section: “Metaphor comparing the development of a fig tree to the three stages of a woman's maturation: childhood, maidenhood, and adulthood“.

2. Suggesting that baḥala connotes a process of development or change.

3. מלאה - literally: “full”.

This is clearly a folk etymology.

The actual etymology of the Mishnaic Hebrew word is unknown, and this is the only place that it appears.

4. The Talmud goes on to say that Shmuel tested this on his female slave, I quote that whole section at the end of this piece, “Appendix 2 - Amoraic Practices in Regards to their Female Slaves (Niddah 47a:15-16)“.

5. I.e. the genital area; specifically pubic hair development and softening.

Meaning, breast development is a proxy for pubic hair development. Presumably, it’s easier / less awkward to check breast development than to check pubic hair development.

6. שתי שערות.

“Two [pubic] hairs” is a common term in the Talmud.

See Hebrew Wikipedia, “שתי שערות“, my translation:

The term "two hairs" is a concept in halacha.

The appearance of two pubic hairs marks the attainment of physical maturity (בגרות) and thereby entrance into the realm of halakhic obligation.

If two hairs appear before the age of 13, this is not considered a sign of maturity, and it is assumed that their appearance is due to a mole (שומה).

According to a presumption (חזקה - roughly: “heuristic”) established by Rava, known as "ḥazaka de-Rava" (חזקה דרבא), it is assumed that this sign appears in females at age 12 and in males at age 13.

Therefore, maturity is established based on these ages.

However, this presumption is insufficient for certain legal matters, such as liability for capital punishment or the validity of marriage, divorce, ḥalitza, or refusal (mi’un), where one must know the person’s maturity status with certainty.

If a person has not produced two [pubic] hairs, even if over the age of 13, they are not considered legally mature.

If the person does not show signs of sterility (סריסות), they are not considered mature until age 35, at which point maturity is presumed even without the appearance of two hairs.

Such a person is then classified as a saris (a sterile male) or aylonit (איילונית - a sterile female), depending on sex.

If signs of sterility are present, maturity is established at age 20.

7. אותו מקום - literally: “that place”, a standard Talmudic euphemism for vulva / female genital area.

Presumably, the specific anatomical feature referred to here is the pubic mound.

8. מתמעך - literally: “gets crushed”; thus marking physiological growth toward puberty.

9. =stretching a woman’s arm behind her back, to check the breast-fold.

See above, in the main text, section “R' Yosei HaGelili: when the breast grows enough to create a fold beneath it“.

10. בושתה - a technical term, referring to payment for humiliation; see Hebrew Wikipedia, “תשלומי בושת”.

11. מייחד - i.e. he assigned each female slave a specific male slave, keeping them consistently monogamous and having a steady sexual partner..

12. מחליף - i.e. did the opposite: he would switch his slaves’ sexual partners, keeping them from being consistently monogamous and having a steady sexual partner.

13. Presumably, he instructed the Arab, though possibly he instructed the female slave, to ensure that no Jew would have sex with her.

14. “a person is not ashamed to eat inside it”; i.e. it is private.

15. “they don’t say to him:

What do you seek?! (מה אתה מבקש)”

16. The same exact phrase used at the beginning of the Mishnah discussed in this series, see Part 1, section “Metaphor comparing the development of a fig tree to the three stages of a woman's maturation: childhood, maidenhood, and adulthood“.

17. “perozdor” - from Greek próthŭron: “front door, front gate“.