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REVIEW QUESTIONS ON GEMARA AND RASHI

prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 41

1)

(a) On what grounds does the Gemara reject the contention that Rebbi Shimon in the Beraisa is referring to the Yotzei Dofen of Bechor?

(b) Then how can he be referring to the Yotzei Dofen of Kodshim, which, in similar fashion, we excluded earlier from a Gezeirah Shavah ("Imo" "Imo") from Bechor, and not from "Zos"?

The Gemara explains that it is logical to establish the Beraisa (which learns that the Kodshim Pesulim must come down from the word "Zos") by animals that are Kodshim already (or born from mothers which are already Hekdesh).
(c) Why, briefly, is it logical to say this?
2)
(a) How can an animal which is a Rovei'a or a Nirva become Hekdesh?

(b) How can a Hekdesh animal become Pasul by being worshipped? Since when is it possible to render forbidden an animal which belongs to someone else?

(c) And the same question applies to an Esnan Zofah and a Mechir Kelev?

3) If we forbid an animal that killed a human being, or a Rovei'a or a Nirva, to be used as Hekdesh, that means it is permitted to a Hedyot (otherwise, we would not require a Pasuk to forbid it to Hekdesh).
How come that they are not Chayav Sekilah?

4) We learn that an animal which is Kil'ayim cannot become Hekdesh, from "*Shor* O Kesev, O Eiz" etc., and a Nidmeh from "*O Eiz".
What is the difference between a Kil'ayim and a Nidmeh?

5)

(a) What will Rebbi Shimon and the Rabbanan hold regarding a Yoledes be'Zov, in the case of a woman who is Makshah for three consecutive days, and then gives birth to a Yotzei Dofen?
The Seifa of the Beraisa reads 've'Dam ha'Yotzei Misham, Tamei, ve'Rebbi Shimon Metaher.
(b) Why is it difficult to understand this literally?

(c) How does Ravina attempt to explain it?

(d) On what grounds does Rav Yosef reject Ravina's interpretation, and how does he then explain the Machlokes?

Answers to questions

41b---------------------------------------41b

6) Resh Lakish maintains that, according to the Rabbanan, in whose opinion the blood which emerged together with the Yotze Dofen is Tamei, the woman is Temei'ah, too.

(a) What is Rebbi Yochanan's opinion in this matter, and how does he derive it from "ve'Ish Asher Yishkav es Ishah Davah, ve'Gilah es Ervasah, es Mekorah He'erah"?

(b) What Din is the Gemara Mechadesh regarding both the womb or part of the womb of a woman which falls out onto the ground, and two drops of white-colored liquid blood which emrges from the womb (why two drops and not just one)?

(c) What is the reason for these Dinim?

7) Resh Lakish explains that the 'Beis ha'Chitzon (in our Mishnah) is the part of the womb which opens slightly when a little girl sits.
(a) What objection does Rebbi Yochanan raise to that?
According to Rebbi Yochanan, the Beis ha'Chitzon goes up to the 'Bein ha'Shinayim' (where there are strands of flesh.
(b) Is the Bein ha'Shinayim itself considered inside (and is therefore Tahor) or outside (and is Tamei)?
The Beraisa describes the Beis ha'Chitzon as 'Mekom Dishah'.
(c) What does that mean?
8) A Nidah is Temei'ah even though the blood is still inside her body.

What do learn from the words ...

(a) ... "Zovah bi'Vesarah"?

(b) ... "Yihye"?

9) Rebbi Shimon objects to the latter Derashah. According to him, it is simply not logical for the Din of a woman, who is Poletes the Zera of a man, to be more stringent than that of the man whose Zera she is being Poletes.
(a) How does this apparently contradict what Rebbi Shimon himself learnt from the Pasuk "ve'Rachatzu, ba'Mayim, ve'Tam'u ad ha'Erev"?

(b) How does the Gemara explain this discrepancy?

(c) But isn't every Poletes also Temei'ah on account of Tashmish?

(d) And how do we initially reconcile this with Rava, who says that a Meshameshes is forbidden to eat Terumah because she is bound to be Poletes (Consequently, Tevilah within three days is futile, and Tevilah after three days is unnecessary, since a Poletes after three days is Tehorah)?

10) In fact, the Gemara could have established Rebbi Shimon, when she walked after Tashmish, and did not remain in bed.
(a) Why would that be?

(b) How does it explain his opinion even assuming that she remained in bed?

(c) So what is Rava now referring to, and what does he mean when he says that it is impossible for her not to be Poletes?

Answers to questions

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