ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafNidah 10
(a) If a girl whose time has not yet arrived to see blood, but who
nevertheless saw three times, does not then see blood for three consecutive
Onos, we say Dayah Sha'atah; either because it is the opinion of Rebbi
Eliezer that any woman who does not see blood for three Onos has the Din of
'Dayah Sha'atah' - which will therefore not be the Din if she sees not
after three Onos, but after one Onah. In that case, she will be Metam'ah
Or because it is now evident that she has reverted to her status of
'virginity' (and that the three times she saw previously were not a sign
that she is no longer a Besulah), by whom we always say 'Dayah Sha'atah' -
and the same would therefore apply if she were to see after one Onah.
According to the second explanation, we are forced to say that the Seifa of
the Beraisa, which requires a *third period* of three Onos before saying
'Mei'es Le'es' follows the opinion of Rabban Shimon ben Gamliel, in whose
opinion there is no Chazakah before three times.
(b) The first opinion, like whom the Gemara concludes, interprets the
Beraisa as we explained on the previous Amud, in answer 7c.
(c) Rav Gidal Amar Rav resolves the Sha'aleh like the first contention,
that, even if the girl sees blood one Onah after the first sighting after
three Onos, we will Dayah Sha'atah, and it is only when she sees a second
time after one Onah, that she is Metamei 'Mei'es Le'es'.
(d) When she sees for the second time after three Onos, it could
conceivably be a change of Veses (to ninety days), whereas a change to one
Onah serves to substantiate the contention that her previous break of three
Onos was due to the fact that her blood has departed.
(a) The Gemara then queries the next stage in the Beraisa 'if she saw for a
third time, after three Onos, then she is Metamei 'Mei'es Le'es': is that
because we now have a Chazakah that she sees after large intervals (and not
after one Onah), but before that, she still had a Chazakah that her blood
had departed; or perhaps we will not go so far as to say still after two
times seeing blood, that she has reverted to her status of virginity, but.
with the second sighting, we establish her as now being someone whose time
has arrived to see blood. Therefore, whether she sees the third time after
three Onos or after one Onah, she is Metamei 'Mei'es Le'es'.
(b) Here again, Rav Gidal Amar Rav rules leniently; that it is only the
second time that she sees after the Onah that she is Temei'ah 'Mei'es
(a)&(b) If a girl whose time to see has not yet arrived, and, after seeing
twice, she finds a Kesem, according to Chizkiyah, she is Temei'ah, because,
having seen twice, she has a Chazakah, and was set to be Temei'ah when she
saw the next time - so the Kesem is no different than if she would have
actually seen blood.
But Rebbi Yochanan holds that the Din of Kesem, which is only de'Rabbanan,
is different than seeing blood. As long as her Chazakah has not yet become
factual, and she has not seen blood for the *third* time, her Kesamim are
(c) On the other hand, the Kesamim of a Besulah who just got married, and
whose blood has been until now has been the blood of Besulim, are not
Metamei, Chizkiyah has to concede, because the Dam Besulim, which has been
currently flowing, tends to be accompanied by a lot of liquids, to which we
can attribute the Kesem, whereas by a woman who has already seen blood, to
what should we attribute the Kesem, if not to the blood of Nidus - claims
(a) The spittle, the Medras and the Kesamim of a girl whose time has not
yet arrived to see, and who saw twice, are all not Metamei, whether they
are found in the street or in the house (see Tosfos ha'Rosh, who also
explains what the Chidush is in the first two cases).
(b) We will rule like Rebbi Yochanan in the case of the Kesamim of a girl
whose time to see has not yet arrived, but who has already seen twice,
because, the Gemara concludes, Rebbi Shimon ben Yehotzadak also holds like
(a) If a woman sees blood consecutively even for a full seven days, it is
considered as one sighting.
According to Rebbi Yehudah, the women do not examine her in the regular
manner, because they might scratch her and cause her to bleed, so that the
examination will then turn out to be self-defeating. What they therefore do
is smear oil inside the womb, and, when the oil emerges, they examine it
for drops of blood.
(b) And that is also the case, if the blood drips constantly for
forty-eight hours - i.e. we do not consider each drop as a fresh sighting,
because, if we were to interpret Rav Shimi bar Chiya ('Medalefes Eina
ke'Ro'ah' - which, in any case, cannot be understood literally - to mean
'Einah ke'Shofa'as Ela ke'Posekes'), we would be forced to explain that
'Shofa'as' means without a break, and how is it possible for the blood of
the woman of whom we spoke earlier to flow without a break for seven days -
she would die?
(a) The Beraisa man quoted in front of Rebbi Elazar b'Rebbi Yossi, that we
say 'Dayah Sha'atah' by a pregnant woman and by one who is feeding, which
Rebbi Elazar b'Rebbi Yossi interpreted as one thing, not two: If, whilst
she is feeding, two Onos, for example, pass without her seeing blood, and
then after she becomes pregnant, another Onah passes, we combine the period
of pregnancy with that of feeding, and allow her the three Onos, so that
when she sees the next time, we will say 'Dayah Sha'atah'. And the same
will apply if she begins feeding and does not see blood for one Onah after
having not seen for two Onos during her pregnancy.
The other Tena'im and Amora'im hold that it is only by a Besulah and an old
woman that the second time they see, they are Metamei 'Mei'es Le'es', but
as far as a pregnant woman and a feeding mother are concerned, 'Dayah
Sha'atah' applies throughout their respective periods of leniency. This is
because of the Chazakah that their blood has departed.
(b) To continue into the days of feeding after giving birth, without
breaking the two Onos of not seeing blood, either speaks by a dry birth -
(where there was no blood, uncommon but possible); or the blood of birth
does not break the Onos (like the blood of Nidus does). Alternatively, we
must omit from the Beraisa the statement 'Yemei Menikasah Olin Lah li'Yemei