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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 29

1) The Mishnah writes that when a baby emerges from the womb in a cut-up state, the mother is Temei'ah Leidah, once the majority of the baby has emerged. According to Rebbi Elazar, this speaks even if the head has already emerged.
According to the second Lashon, Rebbi Yochanan and Rebbi Elazar argue over Shmuel's Din.

(a) What does Shmuel say?

(b) What does Rebbi Yochanan say?

According to the first Lashon, Rebbi Yochanan and Rebbi Elazar do not necessarily argue over Shmuel's Din.
(c) What then, is their dispute, and what do they hold regarding 'Ein ha'Rosh Poter bi'Nefalim'?

(d) What creates the difference between the two Leshonos?

2) Our Mishnah writes 'Yatza Mechutach O Mesuras, mi'she'Yazta Rubo'.
(a) Why is this a Kashya on Rebbi Yochanan?

(b) How does Rebbi Yochanan initially amend the Mishnah?

(c) But does the Mishnah not say 'Mechutach *O* Mesuras' and not *'U'*Mesuras'.

3) Is there such an opinion that holds that, even if the majority of the baby emerges, the mother is not Temei'ah Leidah, and why should that be?

4) The Beraisa writes 'Yatza Mechutach O Mesuras, mi'she'Yatza Rubo, Harei Hu ki'Yelud. Rebbi Yossi Omer, mi'she'Yatza ke'Tikno'.

(a) What does the Tana Kama say?

(b) What is Rebbi Yossi saying?

We learnt in our Mishnah that by the head (emerging) the Tana means the forehead.
(c) What are the other two opinions in this matter?
(a) If a woman miscarries, but is not sure what she miscarried, which possibilities must she contend with?

(b) What is the apparent problem in mentioning 'la'Zachar'?

(a) What does Rebbi Yehoshua ben Levi say about a woman who miscarries whilst crossing a river, and why?

(b) How does he reconcile this with our Mishnah, which contends with the possibility of the woman being a Nidah? Why do we not also go after the majority of women?

(c) What is the Din by a pregnant animal who left in the morning 'full' and returned in the evening empty (is the next baby a Bechor or not?)

(d) How does Rebbi Yehoshua ben Levi explain this Beraisa?

Answers to questions


7) Ravin quoted Rebbi Yossi b'Rebbi Chanina, who asked a Kashya on Rebbi Yehoshua ben Levi from 'To'eh'.
The Din of 'To'ah' concerns a woman who left pregnant, but returned empty. After she returned, she remained Tehorah for three weeks, but then she alternated (one week Tamei, and one week Tahor) for another ten weeks.

(a) On which night is she permitted to her husband?

(b) How many Tevilos is she required to make according to Beis Shamai and according to Beis Hillel - and what do they hold in common?

(c) How do we account for the Tevilos of the first three weeks, and what does Rebbi Yossi b'Rebbi Chanina ask from the fourth week on Rebbi Yehoshua ben Levi?

(d) How does Ravin refute this Kashya?

(a) Why is the woman not permitted the entire fifth week, during which she sees no blood?

(b) Why ought she to be permitted to her husband on the twenty-first night, and why is she not?

(c) Why is she not permitted on the following (the twenty-second) night?

(a) When do a Yoledes and a Zavah Tovel, by day or by night?
During the second week, the To'ah Tovels every night and every day.
(b) Why?

(c) Why during the first week, does she Tovel by night and not by day?

(d) And why does she Tovel every day of the third week?

10) Until now, we have discussed the thirty-five Tevilos of Beis Hillel.
(a) How does Beis Shamai arrive at more than ninety Tevilos?

(b) Considering that, after the days of Tum'ah, there remain the sixty-six days of Taharah, of which the seven Tevilos of the third week have already been counted, we ought to be speaking about 35+59 (=94) Tevilos, so why do Beis Shamai say 95?

(c) Why did the Gemara need to reply that she arrived the previous *Bein Hashemashos*? Why did it not simply say that she arrived the previous *night*, when she would still require an extra Tevilah?

Answers to questions

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