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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 55

1) Resh Lakish learns that even the flesh of a corpse that has dried is Metamei from "le'Chol Tum'aso", and Rebbi Yochanan from "O be'Etzem Adam" etc. ('Adam Dumya de'Etzem').

(a) What is the difference between the two sources?

(b) How does Resh Lakish explain the Beraisa 'Basar ha'Meis she'Hufrach, Tahor'?

The Beraisa declares teeth, as well as detached hair and nails, Tahor.
(c) How do both Resh Lakish and Rebbi Yochanan explain this Beraisa? - Why should teeth not be Metamei, and why should hair and nails not be Metamei?
(a) Why does Rebbi Meir not declare a Geludah to be a Treifah?

(b) Based on what we have just learnt, why does this present a problem with the Mishnah in Chulin 'Eilu she'Oroseihen ki'Besaran, Or ha'Adam'?

(c) How does the Gemara answer this Kashya?

3) According to the second Lashon, human skin does not re-grow (and even Rebbi Meir agrees with this on principle; the reason that he is Machshir a Geludah is because the top layer of flesh becomes hard replacing the skin, and enabling the animal to live), and the Kashya is on the Chachamim, who render a Geludah Pasul, from Ula.
(a) What is the Gemara's Kashya?

(b) How does the Gemara resolve the difficulty?

(c) How do we explain the fact that human flesh too, re-grows, yet it is Metamei?

4) We learn that the actual Zov is Metamei from "Zovo Tamei".
(a) But surely, if the Zov renders the person who emits it Tamei, then is it not obvious that it itself should be Tamei, too?

(b) From where do we know that the Zov is Metamei be'Masa? Maybe "Zovo Tamei" is confined to Tum'as Maga (like a Sheretz)?

The Torah writes "ha'Zav es Zovo" to compare the Zov to the Zav.
(c) In which regard do we compare them?
Answers to questions



(a) What is the difference between the Maga of a Neveilah and that of a Zov?
The source for this distinction is "Ha'Zav es Zovo, la'Zachar ve'la'Nekeivah"?
(b) How do we learn it from there?

(c) But do we not already need that Pasuk to teach us the Din of two sightings by a Zav?

(d) Why do we need the Pasuk "Zovo Tamei"?

6) We learn from "ve'Chi Yarok ha'Zav *ba'Tahor*" that the spittle of a Zav is only Metamei that what it actually touches?
(a) What do we learn from the 'Vav' in "ve'Chi Yarok" etc.?

(b) Why do we need a Pasuk to tell us that the Zav's spittle is not Metamei what it does not touch? Is that not obvious?

We also learn from "ba'Tahor" that the spittle of a Zav is also Metamei be'Masa (unlike a Sheretz).
(c) How do we learn this from "ba'Tahor"?

(d) In what regard do we Darshan 'Taharah she'Tiharti Lecha be'Makom Acher, Tim'eisi Lecha Kahn'?

7) Rav explains 'Mei ha'Af' of the Beraisa to mean when they come out through the mouth.
(a) How does Rebbi Yochanan understand "Mei ha'Af', and what is the basis of their Machlokes?
The Gemara asks why, according to Rav, the Beraisa does not also include the tears.
(b) What does Rav say about a non-Jew painting one's eyes to prompt that question?

(c) Why does the Gemara not ask this question on Levi?

(d ) What is the answer?

8) The Beraisa divides the liquids of a Zav into three categories.
1. His perspiration, pus and excrement;
2. His tears, the blood of a wound and the milk of a Zavah;
3. His Zov, spittle and urine.

(a) What is the Din of each category?

(b) What does the Gemara ask on Rebbi Yochanan (quoted in 7a)? (c) What does the Gemara answer?

(d) What do we learn from the following Pesukim:

1. "va'Tashkeimo bi'Dema'os Shalish"?
2. "ve'Dam Chalalim Yishteh"?
3. "va'Tiftach es Nod ha'Chalav, va'Tashkeihu"?
9) We learn that the urine of a Zav is Metamei from "Zovo Tamei". Why is this not a Kal va'Chomer: If his spittle, which comes from a location on the body which is Tahor, then his urine, which comes from a location which is Tamei, should certainly be Tamei?

Answers to questions

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