ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafNidah 54
The Gemara changes the 'Shotos' of Rebbi Yehoshua to 'To'os'.
(a) Since this woman only sees in the day, and not by night, she is
permitted on the eighth day (when she will definitely not see), and the
night after it, since she is not destined to see blood until the following
(b) Although this woman will never become a Zavah (since she never sees on
three consecutive days), she is nevertheless obligated to watch one day
after each time that she sees, during the eleven days between Nidah and
Nidah. Consequently, she is permitted on the nights of the eleventh, the
thirteenth, the fifteenth and the seventeenth - always the night before the
day that she is destined to see blood. After she has seen (from after the
seventh day) she is obligated to watch one day, and is therefore forbidden
for the entire twenty-four hour that follows.
(c) If she tends to see at night, rather than by day, then she is permitted
on the eighth only, both by night and by day.
(a) The nineteenth day is the day following the eleven days between Nidah
and Nidah, and does not need watching, since she cannot become a Zavah
(because the next day is already the first day of Nidus). That explains why
the Gemara thought that she should be permitted on that day.
(b) According to Rav Sheishes, she is forbidden on the nineteenth, because
Beis Hillel calls a woman who is Meshamesh the day after a sighting on the
eleventh day 'greedy'. From our Beraisa we learn that it is forbidden to be
Rav Ashi answers that there is no such prohibition, and the Beraisa speaks
when she saw on the tenth day (of Zivus - the seventeenth day in total),
which *does* require one day of watching. However, since she is unable to
watch on the eighteenth day (since it is one of the days on which she tends
to see blood, she has to watch on the eighteenth instead.
(a) The woman who sees every *second* set of three consecutive days is not
permitted on the tenth day, because she is watching after the sighting of
the ninth, which is the second sighting seen during the days of Zivus.
(b) After the first tenth and eleventh days, she will be forbidden forever,
because, when she sees on the thirteenth, fourteenth and fifteenth, she
will be a Zavah, after which she will never see seven clean days.
(c) A woman who sees every second set of *four* days will be permitted on
the first eighth day only (after which her next sighting will be one of
Zivus, from which she will never become Tehorah.
(d) If she sees every second set of *five* days, she will be permitted on
the eighth, ninth and tenth days; and also on the eleventh and twelfth, if
she sees every second set of *six* days.
(a) If the woman sees blood every second set of *seven* days, she will
always be permitted during the seven days following the first sighting of
Nidus. The next seven days, she will be a Zavah, and the fourth set of
seven days, she will be sitting her seven clean days.
(b) And if she sees *eight*, she will be permitted for fifteen days out of
every forty-eight. How is that?
She is a Nidah for the first seven days, a potential Zavah on the eighth,
and obligated to watch on the ninth. Then she will be permitted for the
next seven days, making seven days that she is permitted out of sixteen.
What she sees for the first two day of the third set of eight days is
Zivus, but on the following day she becomes a Nidah, and is automatically
forbidden for the next seven days, including the first day of the fourth
set of days when she will not see. For the remaining seven days of that set
she is permitted.
The first three sightings during the first three days of the fifth set of
days render her a Zavah. The following day is the last day of the eleven
days of Zivus, so that, when she sees on the fifth day of that set, she
becomes a Nidah for seven days. Nevertheless, the first two days of the
sixth set (when she does not see) will combine with the next five, as seven
clean days, leaving her permitted on the eighth day; a total of fifteen out
(c) The Gemara asks that it really ought to be fourteen days, and not
fifteen, because it thought that the days of Nidus on which she does not
see, are not included in the seven clean days, in which case, they will
have to be postponed, only to be counted after fifty-six days.
Consequently, the fifteenth day mentioned earlier should not be permitted.
But the Gemara rejects the Kashya; it concludes that in fact, the days of
Nidus on which a woman does not see, *are* counted in the seven clean days.
(a) Rav Papa argues that the Beraisa allows the seven days of Leidah on
which she does not see to count as her seven clean days, because she may
have given birth to a boy, so the second set of seven days are not days of
Tum'ah (which could be compared to Nidus), but days of Taharah - and it is
*those* seven days which the Beraisa includes in the seven clean days.
(b) Rav Huna Berei de'Rav Yehoshua refutes this on the grounds that there
is no reason to assume that she had a boy any more than a girl, and that
consequently, we have a clear proof that we do in fact, allow the days of
birth, when she is Temei'ah Leidah, and consequently, of Nidus too, to be
counted in the seven clean days.
(a) A woman who sees blood every second set of *nine* days, is a Nidah for
the first seven, and a potential Zavah for the remaining two. This means
that she is obligated to watch the first day of the second set of nine days
(when she does not see blood), after which she will be permitted for the
Hadran Alach 'Ba Si'man'!
(b) If she sees every second set of *ten* days, then she will always be
permitted for the same number of days as her Zivus: i.e. the last *three*
of the first ten days (on which she sees blood) she will be a Zavah, and
subsequently, after keeping seven clean days of her second set of ten days
- on which she does not see blood, she will be permitted for the last
(c) And the same principle will apply to a woman who sees every second set
of *one hundred* days (or a thousand): after the first seven days of Nidus,
the following *ninety-three* days will be Zivus. The first seven days of
the second set (on which she does not see blood), will be her seven clean
days, followed by *ninety-three* days on which she is permitted (and in the
case of sets of a thousand days, she will be forbidden for 993 days of
Zivus in the first set, and in the second set, after keeping her seven
clean days, she will be permitted for 993 days).
(a) We learn from "ve'ha'Davah be'Nidasah", that the blood of a Nidah is
Metamei like the Nidah herself.
(b) And from "Yihye" we learn that even dry blood is also Metamei.
(c) We know that even if the blood emerged dry from the woman, it is
nevertheless Metamei, from the Mishnah (in Perek 'ha'Mapeles Chatichah'),
which specifically includes blood which emerges in the form of peels, dust
etc. in the Din of Nidus; and the source for this from the Torah is again
the word "Yihye" - which is a Ribuy, and includes *all* dry blood, whether
it emerged wet and dried only later, or whether it emerged dry.
(a) We learn from Even Menuga'as that, even if something is not really
subject to Mishkav and Moshav (stones do not normally 'lie' on beds or
'sit' on chairs), it can still be Metamei Mishkav and Moshav (since we
require a special Mi'ut to exclude Even Menuga'as from Mishkav and Moshav -
"ha'Zav"- rather than exclude it automatically, because it is not subject
to Mishkav and Moshav).
(b) We exclude the blood of a Nidah from being Metamei Mishkav and Moshav
from "Asher *Hi* Yosheves Alav" - she (the Nidah) is Metamei Moshav (and
Mishkav), but not her blood.
(a) 'Even Mesama' is a heavy stone, on which a Nidah is sitting and which
is placed on top of vessels - it is not included in the Din of Masa,
because it is too heavy to be carried.
The vessels nevertheless become Tamei because of 'Even Mesamei'.
(b) We learn from "ve'ha'Nosei Osam" that only the Mishkav and Moshav of a
Zav are Metamei through Even Mesamei, but not the blood of a Nidah.