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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 38

1) In the second Lashon, Rebbi Levi holds that Koshi is confined to the days on which she could have been a Zavah Gedolah.

(a) What does Aba Shaul, quoting Rebbi, hold in this regard?

(b) What is the Kashya on both of them from Rebbi Meir, who allows forty of fifty days for the leniency of Koshi?

(c) How does the Gemara resolve this?

2) Rebbi Meir gives a maximum of one hundred and fifty consecutive days on which a woman can see blood without becoming a Zavah Gedolah.
(a) How does that work?

(b) What did his colleagues mean when they asked him that, in that case, a woman can be Makshah all her life without becoming a Zavah?

(c) What did Rebbi Meir answer?

The Beraisa reckons one hundred days.
(d) Why does this Tana not reckon a hundred and fifty, and what is then the Chidush?
3) Rebbi Yehudah in the name of Rebbi Tarfon says that we only give her the ninth month.
(a) What does this mean?
And he adds that sometimes this is a leniency, and sometimes a stringency.
(b) What does that mean?
According to Shmuel, a woman can give birth either after 271, 272 or 273 days.
(c) What is the significance of these three possibilities, and why can it not be more than that?
(a) Why is there a Kashya from Rebbi Yehudah on Shmuel?

(b) Like whom does Shmuel in fact, hold, and how do we know how they hold?

Shmuel will agree that a woman can give birth any time in the seventh month?
(c) How do we learn this from Chanah at the birth of her son, Shmuel?

(d) What is the significance of the word "Yamim" in that context?

Answers to questions


5) According to Rebbi Yossi and Rebbi Shimon, the maximum period of Koshi is two weeks.

(a) What is their source?

(b) How it is possible for a woman, who has not yet given birth, to see blood for twenty-five consecutive days without becoming a Zavah Gedolah (incorporating Koshi and Shofi) - but not twenty-six?

The Beraisa uses the expression 'be'Lo Velad'.
(c) What problem does this create?
Rav Sheishes amends the Beraisa to read 'be'Makom she'Yeish Velad'.
(d) What objection does Rava raise to that, and how does he explain the Beraisa?
(a) How is it possible for a woman to be Makshah Leileid within eighty days of giving birth to a girl?
According to the Rabbanan, she remains Tehorah.
(b) How do they learn that from a Kal va'Chomer?

(c) Why does Rebbi Eliezer disagree with them?

7) In their second version of the Kal va'Chomer, (that of our Mishnah) the Rabbanan learn the corollary between the Shofi and the Koshi of after the birth from that of before the birth.
(a) What was the first version of the Kal va'Chomer, and what is the advantage of the second version?

(b) If that is so, how can Rebbi Eliezer still ask from 'Dayo'?

(a) What powerful proof is there for Rebbi Eliezer from the Pasuk "ve'Toharah mi'Mekor Dameha"?

(b) According to Rebbi Eliezer, why should we not say, that during the days of Nidus (in the period of Mel'os), she is Temei'ah Nidus, whereas during the days of Zivus, she is Tehorah (just like we do in the period before the birth)?
(In the opinion of Tosfos d.h. 'Eima', the final Kashya and answer of the Gemara refer to the Rabbanan, and not Rebbi Eliezer.)

Answers to questions

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