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Nidah 34

  1. JEWISH PHYSIOLOGY The Gemara suggests that perhaps the Shichvas Zera of a non-Jew might have different properties from that of a Jew, since the non-Jews eat non-kosher foods and are physically affected by their diet. This has important ramifications.

    The CHASAM SOFER (Teshuvos YD 175) concludes that we cannot assume that a medical treatment that was tested successfully on a non-Jew will also be successful on a Jew. Therefore, if a Jewish woman always saw blood as a result of Tashmish, we cannot determine that a particular cure is reliable is reliable just because it was experimented successfully on non-Jews.


    • Question: The Gemara explains that Beis Hillel learns from the word "l'Zachar" that Ma'ayanos of a Metzora'as are Metamei. The Gemara explains that this teaching would be redundant if it were referring to a male Metzora; it must be teaching us that the Dam Tohar of a Metzora'as is Metamei.

      Why do we not explain that the verse is indeed referring to a male, but it us teaching that blood which issues from the wound of a Zav is Metamei?

    • Answer: TOSFOS (DH Im) explains that it is more logical to assume that the verse considers a liquid to be a Ma'ayan, and an Av ha'Tum'ah, if it is the type of liquid that the Torah considers Tamei in other situations (such as menstrual blood).

      With this, Tosfos resolves another problem. The Gemara later on the Amud discusses whether the first Re'iyah of Zov is Metamei like Ma'ayanos or not. Tosfos asks that it is apparent from the Gemara later (56a) that Zov is *not* a Ma'ayan, since it is not Misagel v'Yotzei. If so, why should it be Tamei like a Ma'ayan? Tosfos (DH Makom) explains that perhaps it should be Tamei like a Ma'ayan, since sometimes (e.g. the second show of Zov) it is certainly Tamei. Because of this the verse "l'Zachar", which gives liquids associated with Tum'ah the Halachah of a Ma'ayan, should make it Tamei!

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