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ANSWERS TO REVIEW QUESTIONS
THE MIREL BAS YAKOV MORDECHAI KORNFELD
MASECHES NIDAH
prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
daf@dafyomi.co.il, www.dafyomi.co.il
Rosh Kollel: Rabbi Mordecai Kornfeld
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(a) Rava objects to Rav Papa, who explains the Beraisa (in connection with 'Rok Tapal' in our Mishnah) 'Kol she'Lo Ta'am K'lum mi'ba'Erev' to mean that the spit comes from someone who did not eat the whole of the day before, as well as the following night, on the grounds that - 'mi'ba'Erev' implies that one only needs not to have eaten from night-time and onwards ...
(b) ... to preclude - there where one ate something during the night (see Rashash).
(c) Rabah bar bar Chanah defines Rok Tapal as - where one slept through midnight.
(d) All this is based on the fact - that sleeping turns the spit bitter, whereas eating makes it sweet.
(a) We query this however, from a Beraisa, which declares that if someone sleeps all day (after eating something in the morning) it is not Rok Tapal. Rabah bar bar Chanah will explain the continuation of the Beraisa 'Ni'er Kol ha'Laylah, harei Zeh Rok Tapal' to mean - that he dozed (even though he did not sleep properly).
(b) Rav Ashi interprets 'Misnamnem' as someone who is half asleep and half awake, adding that, in practical terms, this means - that if called, he is able to answer simple questions without being able to recall the reason, although he will recall it when he hears it.
(c) Another Beraisa rules that if someone gets up early in the morning and learns, his spit will not be Rok Tapal - because speech, like eating, weakens the strength of the spit.
(d) According to Rav Yehudah bar Shiloh ... Amar Rebbi Elazar, he will have to learn for - the best part of three hours in order to negate the strength of Rok Tapal.
(a) We suggest that our Mishnah, which requires the Mei G'risin to be chewed, is proof for Resh Lakish, who says - that each of the other Samemanim requires Rok Tapal to be mixed with it (because we assume that if it is good for one it is also good for all of them).
(b) We counter this however - by suggesting that perhaps it is merely his breath that enhances the Mei G'risin.
(c) Our Mishnah does not go like Rebbi Yehudah, who requires boiled Mei G'risin 've'Over she'Yiten le'Socho Melach' - which means before salt has been added (since salt weakens its potency).
(d) Rav Nachman bar Yitzchak learns from the Pasuk in Shmuel "va'Yaratz Achima'atz Derech ha'Kikar, va'Ya'avor es ha'Kushi" - that 'Over' has connotations of 'before' (coming in front of in the context of the Pasuk [see Nimukei ha'G'riv and Rashash]).
(e) Others learn it from the Pasuk in Michah "va'Ya'avor Malkam Lifneihem, va'Hashem Lifneihem", whereas Abaye learns it from the Pasuk in Vayishlach, in connection with Ya'akov's meeting with Eisav - "ve'Hu Avar Lefneihem".
(a) The Shi'ur the Beraisa gives for 'Mei Raglayim she'Hichmitzu' (which turned sour) - is that it is three days old.
(b) Rebbi Yochanan commented on all the Shi'urim given by the Chachamim in connection with Kesamim (though it is not clear what 'all' is coming to include) - that a further Shi'ur is required to clarify the first one.
(c) He cites four areas of contention. whether the urine is 1. that of a child or of an old man, 2. covered or uncovered, 3. of a male or of a female - and 4. in summer or in winter.
(d) In fact, it appears - the urine of an old man which is covered, and in the summer, is preferable .
(a) We learned in our Mishnah that one needs to rub each of the Samemanim three times, which according to Rebbi Yirmiyah means either rubbing once in away direction, once back towards oneself and again away, or three times away and back.
(b) In fact - this She'eilah remains unresolved ('Teiku').
(c) One Beraisa learns that if the washers of the Kesamim gave precedence to the second Kesem before the first, the second rubbing is the one that counts. A second Beraisa - maintains that it is the first one.
(d) Abaye explains - that the second Beraisa actually agrees with the first, only when the Tana says 'first', he is referring to the required order, not to the order in which they were actually applied.
(a) After ruling 'Dayah Sha'atah' with regard to every woman who has a Veses, our Mishnah lists various things that form a Veses - after they have occurred three times (consecutively) before sighting blood.
(b) 'Mefahekes' means to stretch), 'Me'ateshes' - to sneeze or to let a wind.
(c) The woman might feel a pain either in the area of the navel - or in the area of the womb.
(d) 've'Shofa'as' seems to mean that she sees blood all the time (and will be explained shortly). The last item on the Tana's list is - that her skin wrinkles before each sighting.
(a) We answer the Kashya that the opening phrase of our Mishnah 'Kol Ishah she'Yesh lah Veses, Dayah Sha'atah' seems to be merely a repetition of the opening Mishnah - by establishing the former by a Veses of days, and the latter, by one of bodily functions.
(b) The problem with the Veses described as 've'Shofa'as' is - that if she sees blood incessantly, then she does not have a Veses (see Rashash).
(c) Ula b'rei de'Rav Ila'i answers this by interpreting 'Shofa'as' to mean - that she always sees Dam Tamei immediately after Dam Tahor.
63b----------------------------------------63b
(a) After concluding the list of Vestos de'Gufa, our Mishnah adds the statement - 've'Chein ke'Yotzei bahen' (incorporating whatever is similar to the above).
(b) Besides a woman whose head or limbs feel heavy on her, this comes to include ...
1. ... Roseses (a woman who shudders) and ..
2. ... Gosah (one who yawns.
(a) When Rav Huna bar Chiya Amar Shmuel says ...
1. ... 'le'Yamim Shenayim', he means - that a Veses of days is fixed after two consecutive sightings on the same day (like Rebbi who holds that twice fixes a Chazakah).
2. ... 'le'Vestos Echad', he means - that, according to Rebbi, a Veses de'Gufa is fixed after just one time.
(b) And he says - that even according to Rebbi, the things not listed by the Chachamim requires 'three' - because they do not constitute a proper Veses (Tosfos DH 'le'Yamim').
(c) Abaye objects to Rav Yosef 's interpretation of 'le'Mah she'Lo Manu Chachamim' as the three that we just mentioned - since we already know that from Rabah bar Ula's interpretation of our Mishnah (which specifically requires three times).
(d) So he establishes 'Shalosh' by a woman who eats garlic or onions, or who chews peppers before seeing. And the reason that they are different, according to Rebbi is - because, since they follow an action on the woman's part, they are not considered a proper Veses, either (Tosfos DH 'Achlah').
(a) When Rav Yosef claimed that he had never heard the previous statement of Shmuel, Abaye replied - that not only had he heard it, but that he had actually taught it to them, in connection with the Beraisa that we will now discuss.
(b) Discussing a woman who was used to seeing blood on the fifteenth of the month and changed to the twentieth, the Tana rules ...
1. ... that she must now examine herself on both days, when they fall due. But ...
2. ... in a case where she sees on the twentieth another two times - then she may drop the fifteenth, and assume that her Veses will take place on the twentieth.
(c) Citing Rav Yehudah Amar Shmuel, Rav Yosef had commented - that this was the opinion of Raban Gamliel the son of Rebbi, quoting Raban Shimon ben Gamliel.
(a) The Chachamim (alias Rebbi) says - ' ... Lo Leshanos ve'Lo Leshalesh' (that she needs neither to see two times nor three).
(b) The problem with this statement is - that having said 'Leshanos', 'Leshalesh' is superfluous.
(c) We therefore interpret ...
1. ... 'Lo Leshanos to mean - not twice regarding Vestos, and ...
2. ... 'Lo Leshalesh' - not three times regarding days.
(d) Shmuel saw fit to cite Raban Gamliel b'Rebbi, to teach us - that even Rebbi's own son disagreed with him, and sided with the opinion of his (Rebbi's) father.
(a) In connection with Vestos de'Gufah, our Mishnah rules that if a woman's sightings tend to coincide with ...
1. ... the beginning of her Vestos - all Taharos that she deals with during the course of her Veses are Tamei; whereas if they coincide with ...
2. ... the end of her Vestos - then they are Tahor.
(b) Rebbi Yossi says that days and hours - are also included in Vestos (as will be explained in the Sugya).
(c) When the Tana (Rebbi Yossi, who goes after hours) states that a woman who sees during Hanetz ha'Chamah is only Asur during Hanetz ha'Chamah, he means that she is permitted to her husband up to Hanetz ha'Chamah, as well as the remainder of the day, should she not see blood during Hanetz ha'Chamah.
(d) And when Rebbi Yehudah says 'Kol ha'Yom she'Lah' - he means to concur with Rebbi Yossi regarding the period following Hanetz ha'Chamah, but to dispute his ruling with regard to the night before (where he rules that she is forbidden).
(a) To explain Rebbi Yossi's statement 'Af Yamim ve'Sha'os Vestos', the Beraisa cites a case where a woman had a Veses in the sixth hour of every twentieth day. Once that time arrives, Rebbi Yossi rules there - that she is permitted until the sixth hour, and again after the sixth hour (i.e. from midday, which is the time that one is permitted to Daven Minchah [see Tosfos DH 'min ha'Minchah']) in the event that she did not see blood.
(b) Rebbi Yehudah - forbids her from dawn-break until the end of the sixth hour, and should she not see during the sixth hour, he forbids her for the remainder of the days as well.
(c) We reconcile ...
1. ... this with another Beraisa, where Rebbi Yehudah rules that she is permitted the entire night (with regard to where her Veses is due at the end of the night - by establishing that Beraisa where she tended to see at the beginning of the morning (whereas our Mishnah is speaking where she tends to see at the end of the night, and the same goes for ...
2. ... his two rulings, one forbidding her before her Veses, the other, after her Veses (respectively).
(d) The principle governing Rebbi Yehudah's opinion is - that the woman is forbidden during the entire Onah of her Veses (comprising either the twelve-hour day period or the twelve-hour night period, depending on whichever one she tends to see).
(a) Rava rules - like Rebbi Yehudah.
(b) We query Rava from a Beraisa however, which discusses the Pasuk in Metzora "ve'Hizartem es B'nei Yisrael mi'Tum'osam", from which Rebbi Yashiyah learns - the obligation to separate from one's wife close to her Veses.
(c) Initially, we explain Rava's comment on this 've'Kamah, Onah' to mean - an Onah in addition to that of the Veses (clashing with his ruling like Rebbi Yehudah).
(d) The problem with establishing it by just one Onah is - why Rava then needs to issue two rulings to the same effect.
(e) And we answer that, had he not issued ...
1. ... the former ruling - we would have thought that it is only regarding Taharos that he rules like Rebbi Yehudah, but regarding permitting her to her husband, he will hold like Rebbi Yossi.
2. ... the former ruling - we would have thought that he requires two Onos, as we initially maintained.
(a) Our Mishnah discusses a woman who changed her sighting from fifteen days to twenty. According to the Tana, a woman must ...
1. ... see three consecutive times (as we have already learned) in order to fix a Veses.
2. ... stop seeing - three consecutive times before being permitted to relinquish an old one.
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