THE MIREL BAS YAKOV MORDECHAI KORNFELD
prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) According to Beis Shamai, how many Tevilos does the 'To'eh' make during the first three weeks?
(b) How many days of Taharah (and Tevilos) remain of the days of Taharah for a Nekeivah after that?
(c) What problem does this create with Beis Shamai?
(a) How does Rebbi Yirmiyah mi'Difti reconcile the above with Beis Shamai? When, according to him, did the Yoledes arrive from her trip?
(b) What did we think until now?
(c) Why does he specifically mention Bein ha'Shemashos, and not just night-time?
(d) If Bein-ha'Shamashos is considered day, why does Rebbi Yirmiyah mi'Difti not deduct one day at the end.
(a) What problem do we have with the thirty-five Tevilos of Beis Hillel (bearing in mind that he exempts a Tevulas-Yom Aruch from Tevilah). How many ought he to have required?
(b) To what do we then attribute the extra seven?
(c) How many Tevilos will the Yoledes actually be Chayav during the first three week period, according to Beis Hillel?
(a) According to what we just learned, Beis Hillel ought to have listed a considerable number of additional Tevilos to the total of thirty-five. Why is that?
(b) Then why did they omit them?
(c) What is the problem with the final ten week period? How many weeks would have sufficed to conclude the eighty-day Tevilah period?
(d) Why then, does the Tana mention 'ten'?
(a) Why is the woman obligated to Tovel at the end of each week of Taharah?
(b) Why would this not apply to the fourth week?
(c) Why do Beis Hillel not list them?
(d) Then why do Beis Shamai, who do list the Tevilos after Tashmish, not mention them?
(a) To explain why the Yoledes does not Tovel by day during the first week (in case she was a Zavah, and each day may well be the last of the seven clean days), we cite Rebbi Akiva. What does Rebbi Akiva say?
(b) We ask why she should not then Tovel on the last day of the week, when she has counted seven days 'in front of us'. How is this possible, seeing as the end of the week will only occur on the sixth day, and not on the seventh?
(c) How do we resolve this problem?
(d) We then ask why she should not Tovel the first day that she arrives (see Tosfos DH 'Yoma Kama'). Why should she?
(e) What do we answer?
(a) Besides the Machlokes whether 'Tevilah bi'Zemanah Mitzvah' between Beis Shamai and Beis Hillel against Rebbi Yossi b'Rebbi Yehudah, we learn two other things from the Beraisa, one like Rebbi Akiva, the other, like Rebbi Shimon. What does ...
1. ... Rebbi Akiva say?
2. ... Rebbi Shimon say?
(b) Our Mishnah rules that a woman who miscarries a Shilya on the fortieth day does not need to worry about a V'lad. Why is that?
(c) What does the Tana say about a woman who miscarries a Shilya on the forty-first day?
(d) What distinction does Rebbi Yishmael draw between a miscarriage on the forty-first day and one on the eighty-first day.
(e) What do the Chachamim say?
(a) What is the problem with the phrase 'le'Zachar, li'Nekeivah u'le'Nidah' mentioned by the Tana a number of times?
(b) We answer that it affects a woman who after miscarrying after the forty-first day, sees on the thirty-fourth day (of what would normally have been the days of Taharah) and again on the forty-first. How is that?
(c) When will her situation become clarified?
(d) How will the same problem affect the aspect of Safek Nekeivah?
(a) What does Rebbi Yishmael in a Beraisa learn from the fact that the Torah presents the days of Tum'ah and of Taharah by a Zachar, and repeats them by a Nekeivah?
(b) How do the Rabanan counter that?
(c) The Rabbanan supported their opinion with an incident with Cleopatra, Queen of Alexandria, whose Sh'fachos (slave-girls) were once sentenced to death. What experiment did they make with them, and what did they prove with it?
(d) How did Rebbi Yishmael initially counter that?
(a) Why can Rebbi Yishmael not have been referring to his initial source (of the comparison between the days of Tum'ah and Taharah of a Nekeivah to those of a Zachar).
(b) How did he therefore derive it from "ve'Im Nekeivah Seiled"?
(c) What proof could they have brought from the 'Shotim' anyway? How could they know that the Shifchah who was pregnant with the Nekeivah had not become pregnant a month or two earlier?
(d) How did Rebbi Yishmael counter that?
(a) In another Beraisa, it was Rebbi Yishmael who supported his opinion with an almost identical incident from Cleopatra, Queen of Greece and two of her Sh'fachos. How did Rebbi Yishmael attempt to prove his point from there? What test did they make there?
(b) Using exactly the same expression as Rebbi Yishmael had used in the first Lashon 'Ein Mevi'in Re'ayah min ha'Shotim', how did the Rabbanan counter his ...
1. ... proof?
2. ... counter-argument 'that they placed a guard to ensure that the Sh'fachos should not have relations with any other man from the time of the first Tashmish?
(c) According to Rebbi Yishmael, how could they know that, had they cut the second Shifchah open on the forty-first day (when they cut open her friend) that they would not have found the female fetus already formed?
(a) The Chachamim in our Mishnah, who do not differentiate between a male fetus and a female one, seem to merely reiterate the opinion of the Tana Kama. Why did Rebbi insert them in the Mishnah?
(b) Why would the Halachah not have been like the Tana Kama anyway, since it is a majority opinion?
(c) Rebbi Simla'i describes a formed fetus inside its mother's womb, comparing it to a folded writing tablet. If its hands are placed on its temples, where are its armpits (or its elbows [see Tosfos DH 'Sh'nei Tzeda'av'])?
(d) Its heels are placed on its buttocks. Where is its head?
(a) What distinction does Rebbi Simla'i draw between the fetus' mouth and its navel?
(b) How is the fetus sustained in its mother's womb?
(c) What changes once it enters the big, wide world?
(d) Why does it not need to defecate?
(a) What is the significance of the lamp on its head (based on the Pasuk in Iyov "be'Hilo Neiro alei Roshi")? What does the lamp enable it to do?
(b) Why is this not surprising? Where do we find something like that in everyday life?
(c) What do we learn from the Pasuk in Iyov "Mi Yitneini ke'Yarchi Kedem, ki'Yemei Elokah Yishmereni"? How do we know that this refers to the period that the baby spends in its mother's womb?
(d) And what do we learn from the Pasuk ...
1. ... in Mishlei "va'Yoreini va'Yomer Li Yismoch Devarai Libecha u'Shemor Mitzvosai ve'Cheyei"?
2. ... in Iyov "be'Sod Elokah alei Oholi"?
3. ... in Bereishis "la'Pesach Chatas Rovetz"?
4. ... in Yeshayah "Ki Li Tichra Kol Berech Tishava Kol Lashon"?
5. ... there "Ki Li Tichra Kol Berech"
(a) What do they make the baby swear before he is born? What must he be and what must he not be?
(b) What must he do if everyone tells him that he is a Tzadik?
(c) They also tell him that Hash-m is Tahor and so are His servants. What else do they refer to as Tahor?
(d) What final message do they leave him to ponder over before he is born?
(a) What parable does Tana de'bei Rebbi Yishmael give to illustrate the last point in the oath that the V'lad takes before he is born?
(b) What does Rebbi Elazar learn from the Pasuk ...
1. ... in Tehilim "mi'Me'ei Imi Atah Gozi"?
2. ... in Yirmiyah "Gozi Nizr'cha ve'Hashlichi"?