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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 14

1) 'And the Tzenu'os prepared a third Eid'.

(a) What does this mean?

(b) Why is it that, when a bloodstain is found on *his* Eid, they are always Tamei, but not when it is found on her's?

(c) Does it make any difference whether he examines his Eid immediately, or if he does so only later?

(d) What are the ramifications of finding a bloodstain on his Eid, or on hers, in a case which is Vaday Tamei?

(a) When does a bloodstain on her Eid have the Din of Vaday Tum'ah?

(b) What exactly, is the stage of 'after Osyum', and what is the Din there - both as regards a Korban, and as regards being Metamei Terumah?

(a) Why do we not contend with the possibility that the bloodstain on the Eid is the blood of a louse, and is therefore no more that Safek Tamei? (two answers)

(b) What is the difference between the two answers? (see Tosfos)

4) If a woman examines herself with a cloth that she knows to be clean, wipes the cloth on her thigh, and then finds blood on her thigh, some quote Rava as saying that she is Vaday Temei'ah, and others, that she is only Safek Temei'ah.
(a) Which of these is the correct version, and what is the reason for this ruling?
If she examined herself with a cloth not previously inspected, and the following day she discovered a bloodstain on the cloth, for many years, Rebbi Chiya believed that she was Temei'ah, but later in life he changed his opinion.
(b) What did he eventually hold?

(c) What did he mean by 'Tamei' - in his original contention - by 'Temei'ah', and from where do we know that that is what he meant?

(d) What would be the Din if, in this case, instead of finding the bloodstain on the cloth, she discovered it on her thigh?

Answers to questions



(a) Since Rebbi holds in the previous case, that they are Tamei because of Nidah (like Rebbi Chiya's original contention), and not become of Kesem, how come that he agrees with Rebbi Chiya that the Shiur of the bloodstain must be the size of a Geris(which is normally the Shiur of a Kesem), and not just a drop even the size of the mustard-seed, which is normally the Shiur for Nidus?

(b) Why was Rebbi Yishmael b'Rebbi Yossi not impressed with the greatness of Rebbi Chama bar Bisa?

(c) How did Rav Chama justify his request for the opinion of Rebbi, rather that of the illustrious Rebbi Yossi?

6) The Gemara concludes that Rebbi follows the reasoning of Rebbi Meir, whereas Rebbi Yossi follows his own reasoning.
(a) What is their Machlokes (a woman who was relieving herself)?

(b) How can Rebbi hold like Rebbi Meir, when Rebbi Yossi b'Rebbi Chanina has said that Rebbi Meir is only Metamei because of the Din of Kesamim, and not because of Nidus?

(a) Why does our Tana not mention that, in the case of Achar Osyum, they are obligated to bring an Asham Taluy?
Our Mishnah writes 'Eizehu *Achar Zeman* Kedei she'Teired min ha'Mitah..... *ve'Achar-Kach* Metamei Mei'es Le'es.....Rebbi Akiva Omer' etc.
(b) How do Rav Chisda and Rav Ashi respectively, learn the corollary between 'Achar Zeman' and 'Achar Kach'?

(c) How does the Gemara reject Rav Ashi's explanation, and how do we know that the Beraisa concerned is not speaking in a case when she was also not holding the Eid when she got off the bed?

Answers to questions

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