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REVIEW QUESTIONS ON GEMARA AND RASHI

prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 10

1) We learnt in the Beraisa that, a girl who sees blood three times before her time to see has arrived, is Metamei 'Mei'es Le'es'. If she then fails to see blood for three Onos, she reverts to the Din of 'Dayah Sha'atah'.

(a) What are the two possible explanations for this, and what is the difference between the two reasons?

(b) If we assume le'Chumra, that, since she saw three times, she is no longer considered a girl whose time has not yet arrived, why does the Beraisa require a third period of three Onos before applying the Din of 'Mei'es Le'es', did we not establish the Mishnah like Rebbi, who holds that a Chazakah is set after two times.

(c) How does Rav Gidal Amar Rav resolve the Sha'aleh?

(d) Why is her seeing after *one* Onah a Kol She'kein over seeing after *three*?

2)
(a) What Sha'aleh does the Gemara then ask on the case of a woman who sees, (after the second set of three Onos), not after *three* Onos (to apply the Din of 'Mei'es Le'es'), but after *one*?

(b) How does Rav Gidal Amar Rav resolve *this* Sha'aleh?

3)
(a) What is the Din of a girl whose time has not yet arrived, who finds a Kesem between the first and second times that she first sees?
If a woman finds a Kesem after the second time, Chizkiyah holds that she is Temei'ah, according to Rebbi Yochanan she is Tehorah.
(b) What are their respective reasons?

(c) According to Chizkiyah, why should this Din be any different than that of a Besulah, whose Kesem remains Tahor, - even in a case where the next time she sees, she will be Temei'ah (according to the respective opinions quoted later on Daf 64) as long as she has not actually seen Dam Nidus?

Answers to questions

10b---------------------------------------10b

4)

(a) Are the spittle, the Medras (the clothes on which she treads, or lies etc.) and the Kesamim of a girl whose time has not yet arrived, but who has seen twice, Metamei?

(b) The Kesamim mentioned here coincides with the ruling of Rebbi Yochanan, quoted in the previous question. Why should we rule like Rebbi Yochanan even though he argues with Chizkiyah - his Rebbi?

5)
(a) If a woman sees blood consecutively for seven days, how many sightings is this counted as?
Rav Shimi bar Chiya says 'Medalefes Einah ke'Ro'ah'.
(b) What is the Din of a 'Medalefes', and why must we say that?
6) The Beraisa writes that, when a woman reaches the age of seeing blood, the women examine her, because she has a Chezkas Tum'ah.
According to Rebbi Yehudah, how is this examination performed, and why?

7)

(a) How did Rebbi Elazar b'Rebbi Yossi (himself a Tana) interpret the Beraisa which writes 'Me'uberes u'Meinikah she'Avru Aleha Shalosh Onos, Dayah Sha'atah?

(b) How can the Beraisa possibly insert a case where the days of feeding should be added to the days of pregnancy, to make up three Onos? How can she not see blood when giving birth? (three answers)

8) Our Mishnah writes about the four women who normally have the Din of Dayah Sha'atah, that Dayah Sha'atah applies only the first time that they see, but the second time, they are Metamei 'Mei'es Le'es'.
Some Amora'im (and Tena'im) maintain that this applies to all four women in question.
What do the other Amora'im (and Tena'im) hold, and why?

Answers to questions

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