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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 42

1) The Gemara asks whether a Poletes is Temei'ah because of sighting or because of touching.

(a) What are the three ramifications of this Sha'aleh?

(b) What does the Gemara ask on the Sha'aleh from the Machlokes between Rebbi Shimon and the Rabbanan that we learnt above?

The Gemara assumes that logically, a Poletes ought to be Temei'ah because of touching.
(c) Why?

(d) How does the Gemara explain the Sha'aleh according to the first Lashon?

2) The second Lashon connects the Sha'aleh to the Pasuk "Al Tigeshu el Ishah".
(a) What is the Sha'aleh according to this Lashon?

(b) What does the Gemara's conclude?

3) The Beraisa lists a Yoledes together with a Nidah and a Zavah as being Metam'ah inside like outside.
(a) What is the problem with that?
The Gemara explains that the Beraisa speaks when she went to Tovel and found the blood in the Beis ha'Chitzon on the way down to the Mikveh - like the case of Rebbi Zeira.
The Gemara asks on this why it should not be 'Tum'ah Belu'ah.
(b) Why should it be Tum'ah Belu'ah any more than a Nidah or a Zavah, who are Temei'os when they see blood in the Beis ha'Chitzon?
4) The Gemara answers that they gave it the same Din as Nivlas Of Tahor.
(a) What does this mean?

(b) Why does the Gemara not like this comparison?

The Gemara then explains that it speaks when the blood not only *moved* to the Beis ha'Chitzon before the Tevilah, but when it actually emerged from the womb - after the Tevilah.
(c) What is the Chidush?
Answers to questions


5) We have now established Rebbi Zeira (see above 3a).

(a) But our Kashya on the Beraisa (also in 3a) remains. Either the Yoledes is a Nidah or she is a Zavah. So why list her as a separate entity?

(b) If there was no blood, then why is she Temei'ah inside like outside?

Rava also holds like Rav Oshaya, that if a baby's head comes beyond the Perozdor, it is considered a birth.
(c) How do we know this - What made Rava rule that the baby had been born on Friday?
(a) What is the difference whether the womb is considered 'Tum'ah Belu'ah' or 'Tum'as Beis he'S'tarim'?
Rava brings a proof from the Beraisa quoted above (41b), which expressly states, that although a Meshameshes should really be Tehorah, since her touching is 'Tum'as Beis ha'S'tarim', she is Temei'ah because of a 'Gezeiras Hakasuv'.
(b) How does Abaye (in whose opinion the womb is 'Tum'ah Belu'ah') explain that Beraisa?
7) Rava holds that the location in the throat (the Beis ha'Beli'ah) where a Nivlas Of Tahor is Metamei the clothes a person is wearing, has the Din of a 'Beis ha'S'tarim'.
What is the difference whether the location in the throat where a Nivlas Of Tahor is Metamei is considered 'Belu'ah' or 'Beis ha'S'tarim'?

8) The Gemara wants to learn that the Neveilah of an animal should be Metamei be'Veis ha'Beli'ah from a bird.

(a) How does the Gemara first want to exclude it from the Din of a Nivlas Of Tahor - *before* it cites the Kal va'Chomer?

(b) And how does it exclude it to refute the Kal va'Chomer?

(c) If an animal is not Metamei be'Veis ha'Beli'ah, then why does the Torah write "ve'ha'Ochel es Nivlasah"?

(d) How does Abaye prove from this Beraisa that the Beis ha'Be'li'ah has a Din of Belu'ah? (See Tosfos, d.h. 'Yatzesah', who explains how Rava explains the Beraisa).

(a) Why should a Sheretz being carried under a person's arm-pit or in his folded elbow, not be Metamei the person who is carrying it, whilst a piece of Neveilah is?

(b) What is the Chidush in telling us that if someone who was holding a Sheretz in his elbow, stuck his elbow into an oven, that the oven is Tamei.

(c) What then, *is* Toch Tocho?

Answers to questions

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