ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafNidah 63
(a) The Beraisa writes 'mi'ba'Erev' not 'ba'Erev', implying that it is only
*after* night-fall that he did not eat, but not the day before.
(b) The Beraisa means that he should not have eaten after waking up
(because sleep makes the spittle bitter, and eating sweetens it).
(c) 'Niy'ar Kol ha'Layla' in the Beraisa does not mean that he was fully
awake, but that he did not sleep properly; he did, however, doze through
(a) 'Misnamnem' means that he is sufficiently awake to be able to answer
when one calls him; and he even recalls a reason when he is reminded; but
he is too sleepy to reason for himself.
(b) If he got up and learnt during the first three hours of the morning
(presumably, the same will apply to any other form of talking), it will not
be considered Rok Tapal (because, eating, like sleeping, sweetens the
(a) Resh Lakish says that each of the other six Samemanim must be mixed
with Rok Tapal, and this is seemingly borne out by the Mishnah, which
requires the Gerisin to be chewed.
(b) This is no proof for Resh Lakish however, because it could be that the
reason for having to chew the Gerisin is because the breath from the mouth
is good for it.
(c) According to Rebbi Yehudah, the Mei Gerisin must also be boiled (though
before salt is added), whereas our Mishnah does not require boiling.
(d) We learn that the word 'Over' means to go in front either from a Pasuk
in Chumash (in connection with Avraham Avinu and the Angels) "ve'Hu Avar
Lifneihem", or from a Pasuk in Michah "va'Ya'avor Malkam Lifneihem,
(a) The urine must have been 'sour' for three days in order to be included
in the Samemanim.
(b) The Tana does not explain whether the urine in question, is that of a
young person or of an elderly one, of a man or of a woman; whether it
should be covered or left open, or whether he is speaking in the summer or
in the winter.
(c) The Gemara is not sure whether the three rubbings means three times in
one direction, or whether it incorporates the double action normally
associated with washing clothes.
(d) Both Beraisos maintain that, if one switched the order of the
Samemanim, he is Yotze with the second ones that he used (and that he will
have to re-do the first three that he did previously). The Beraisa which
says that he is Yotze with the first ones is referring, not to the first
ones that he used, but to the first ones listed in our Mishnah - which is
equivalent to the second ones (which he used) mentioned in the other
(a) The advantage of Dayah Sha'atah is that the Taharos that she worked
with, do not become Tamei retroactively.
On Daf Beis, the Tana was referring to Vestos de'Yoma, whereas here, he is
referring to Vestos de'Gufah.
(b) 'Mefahekes' means to stretch (some say to yawn); 'Me'ateshes' means to
sneeze or to let out a wind; 'Chosheshes be'Fi Kereisah' means that she has
stomach pains (in the vicinity of the navel), and 'be'Shipulei Mei'eha'
means in the area of the womb; 'ke'Min Tzemarmaros Ochzin Osah' means that
she gets a fit of shuddering; 'Shofa'as' means that she tends to see Tahor
blood, and then, straight afterwards, Tamei blood.
(c) Three times fixes a Veses (though we will see later that this Din is
not absolute, according to all opinions).
(a) 've'Chol ka'Yotzei Vo' comes to include a woman whose head or limbs
feel heavy, who trembles or who becomes nauseous.
(b) 'le'Yamim, Shenayim' means that if a woman sees twice on the same day
of two consecutive months, she is Temei'ah, like Rebbi in whose opinion a
Chazakah takes place after two times, not three. 'le'Vestos, Achas' means
that the Vestos de'Guf (such as those in our Mishnah) become fixed after
(c) Our Mishnah, which fixes a Veses ha'Guf only after three times, is
speaking about a sighting which comes only after an act, such as after
eating garlic, onions or after chewing pepper, which is not a proper Veses
(see Tosfos d.h. 'Achlah'), and which therefore requires three sightins
before a Chazakah is established.
(a) According to Rav Yehudah Amar Shmuel, the author of the Beraisa which
fixes a woman's new Veses from the fifteenth day to the twentieth - only
after *three* times, is Rabban Gamliel the son of Rebbi, who holds like
Rabban Shimon ben Gamliel.
(b) Rav wants to teach us that Rabban Gamliel, Rebbi's son, holds, not like
his father, but like his grandfather.
(c) According to the Rabbanan - alias Rebbi - a woman with a Veses de'Yoma
need see only twice on a different day in order to change her Veses, and a
woman with a Veses de'Gufa will change her Veses after only once.
(a) If a woman tends to see at the beginning of her Veses, then all the
Taharos which she dealt with during the Veses (e.g. whilst she was
stretching, yawning, sneezing etc.) are Temei'os; but if she normally saw
at the end of the Veses, then those Taharos will be Tehoras.
(b) According to Rebbi Yehudah, a woman who normally sees blood during the
sixth hour of every twentieth day, is forbidden from the beginning of the
twentieth day until nightfall.
(c) Rebbi Yossi rules that she is forbidden only during the sixth hour, not
before and not afterwards.
(d) It depends when the woman tended to see; if she normally saw *after*
daybreak, then Rebbi Yehudah forbids her all day, whereas if she tended to
see *before* day-break, then he will forbid her all night.
(a) By one Onah, Rava means the Onah during which the woman is expected to
see, not the Onah prior to that.
If a woman changes her sighting from the fifteenth to the twentieth on two
consecutive occasions, she remains forbidden on the subsequent fifteenth,
until she has changed to the twentieth *three* times.
(b) Had Rava ruled only like Rebbi Yehudah, we would have thought that his
strict ruling is confined to Taharos, but that, as far as her husband is
concerned, he rules like Rebbi Yossi, to forbid only the actual time that
she actually sees.
(c) On the other hand, had Rava issue his ruling by the statement of Rebbi
Yirmiyah, we would have thought that he even forbids the Onah before she is
expected to see. Consequently, he needed to rule like Rebbi Yehudah, who
only forbids the actual Onah that she sees.