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Nidah 55

***************GIRSA SECTION********************
We recommend using the textual changes suggested by the Bach, Rav B. Rensburg and the parenthetical marginal notes of the Vilna Shas. This section is devoted to any *OTHER* changes that we feel ought to be made in Gemara, Rashi or Tosfos.)

[1] Rashi 55a DH Iy Mah:
The words "l'Tamei *Even* Mesama"
should be "l'Tamei *b'Even* Mesama" (RASHASH)

[2] Ibid:
The words "d'Ein *Masa'o*"
should be "d'Ein *Masa*"

[3] Ibid:
The words "Aval Gedolah"
should be "Aval *Even* Gedolah" (R. SIMCHAH MI'DESVI)

1) [line 1] EVEN MESAMA

(a) RASHI explains that Even Mesama is a stone that is too heavy to move. The Nidah is on the stone and the stone is resting on clothing or utensils that become Tamei.
(b) TOSFOS quoting RASHI (Shabbos 82b) explains that it is a stone that is set up on poles or supports, such that the clothing or utensils underneath it do not touch it.
(c) TOSFOS, quoting RABEINU TAM and RABEINU SHMUEL, hold that it is a stone that is so heavy that there is no recognizable pressure on the clothing or utensils under it due to the Nidah who is on it.
2) [line 8] D'AFRICH AFRUCHEI - it became crumbly
3) [line 10] D'IKMACH - it became powdery
4) [line 17] EIN GIZ'O MACHALIF - if cut off, it does not grow back
5) [line 21] GELUDAH - an animal whose hide has come off
6) [line 28] SHETICHIN - mats used for riding
7) [line 30] D'KARIR BISRA V'CHAYA - the flesh gets as hard as hide, and the Geludah recovers

8) [line 33] SHE'IBDAN - that he tanned; processed them into leather
9) [line 33] KEDEI AVODAH - enough to tan them
10) [line 38] NA'ASEH MEKOMO TZALEKES - it is replaced by scar tissue; i.e. it does not return to its original state

11) [line 40] SA'IR HA'MISHTALE'ACH
On Yom Kippur, a Goral is performed with two goats. One is offered as a Korban and its blood is sprinkled in the Kodesh ha'Kodashim (Sa'ir l'Hash-m); the other is dispatched (Mishtale'ach) to Azazel (a hard rocky cliff) from which it is pushed off to its death. Although the goat itself is Tahor (as long as it is alive,) the person who sends the goat to Azazel becomes Tamei and is required to immerse his body and clothing in a Mikvah. (Vayikra 16:26)


At the time that a person is carrying Zov, any clothes or vessels (besides earthenware pottery) that he touches become Tamei as if the Zov itself had touched them.

13) [line 17] KICHO V'NI'O - (a) his phlegm and mucus (Rashi); (b) one is brought up from the chest with force and the other does not need as much force to bring it into the throat (Tosfos)

14) [line 19] ME'HEICHI TEISI - why would I think so?

15) [line 20] YEVAMAH
Although one is forbidden to marry his sister-in-law, if a person's brother died without children, there is a Mitzvah for him to marry the wife of his dead brother. If the man does not want to take his brother's wife, he must perform Chalitzah. He must say, "I do not want to take her," after which his sister-in-law approaches him before the elders, takes off his right shoe and spits in front of him. She then declares, "This is what shall be done to the man who will not build up a family for his brother" (Devarim 25:5-10).

16) [line 34] TZACHTZUCHEI HA'ROK - particles of diluted saliva
17) [line 38] D'LISTEMEI L'EINEI - to become blind
18) [line 38] LI'KCHOL - he should paint his eyes (a medicinal treatment)
19) [line 39] LEI'MUS - to die
20) [line 41] ZIHARA - toxin
21) [line 42] ZEI'AH - sweat
22) [line 42] LEICHAH SERUCHAH - (O.F. cuiture) pus
23) [line 42] REI'I - excrement
24) [line 43] DAM MAGEFASO - blood from his wound

25) [line 48] "VA'TASHKEMO BI'DMA'OS SHALISH" - "You made them drink tears in great measure" (Tehilim 80:6)

26) [line 48] "V'DAM CHALALIM YISHTEH" - "and it drinks the blood of those it has killed" (Bamidbar 23:24)

27) [line 48] MAH LI KATLEI KULEI, MAH LI KATLEI PALGEI - what difference is there between whether he killed him or wounded him?

28) [line 49] "VA'TIFTACH ES NOD HE'CHALAV VA'TASHKEHU" - "She opened the leather bottle of milk, and gave him (Sisra) to drink" (Shoftim 4:19). Although the verse is obviously discussing the milk of cows or sheep, the Gemara assumes that mother's milk is considered no less of a "drink."

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