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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 22



(a) If a man removes Zera with a splinter of wood, he is not Tamei because Tum'as Keri requires that Zera fills the entire opening of the Amah. In this case, there will be short the amount which fills the tip of the splinter.

(b) Whenever the Tum'ah is due to sighting, it has no Shiur (such as a Nidah and a Zav). Consequently, any Tum'ah which has a Shiur, is not due to sighting alone, but to touching (like by Sheretz, Meis and Neveilah).

(c) We learn from "va'Asher Teitzei *Mimenu*", that (unlike a Nidah) he is only Tamei once the Zera has left his body.

(a) The reason that Keri breaks the days of Taharah is because, by a Zav, it is impossible for Keri to emerge from the body without there being a few drops of Zivus mixed in; and it is the drops of Zivus which break the days of Taharah, not the Keri.

(b) The Torah comes to teach that only regular Zivus, which is not mixed with Keri, breaks all seven days, Zivus mixed with Keri only breaks one day.

(c) "le'Tam'ah Bah" teaches us that the Zivus in Keri only breaks the seven clean days of Zivus, to the extent that the Keri is Metamei - one day.

(a) The Gemara asks whether, when the Torah writes by a Nidah "Ki Yazuv Zov Damah", the blood must actually be 'flowable' (wet), but not dry; or whether the Torah is only speaking in a regular case - and is not being specific, and that, even if the blood is dry, she is nonetheless Tamei?

(b) The fact that the Mishnah is Metamei the blood of a Nidah even after it has dried, does not resolve our Sha'aleh, which is whether the blood of a Nidah which is dry when it emerges from her body is Tamei or not.




(a) If the peel etc., that has come from the woman's body does not melt, it is not because blood that is originally dry is Tahor, but because a peel etc., that does not melt is not blood, but a different species.

(b)&(c) Red peels signify a wound inside her body, red hairs, a wart.

(a) According to Rebbi Yochanan, Rebbi Yehudah may well contend that congealed blood will turn into a piece of flesh, but that it should turn into the shape of a fish or an insect is too far-fetched. Therefore he will agree with the Rabbanan that she remains Tehorah.

(b) According to the Lashon of Rebbi Yochanan, which gives Rebbi Yehudah's reason because whenever the womb opens, there has to be blood, we will have to say that Rebbi Yochanan and Resh Lakish both said that the Seifa of the Mishnah (which declares a miscarriage in the shape of fish or insect, Tahor), goes according to the Rabbanan, but not Rebbi Yehudah.

(a) Since a Gezeirah Shavah has to be received from one's Rebbe, we must say that the Rabbanan of Rebbi Meir, who declare a miscarriage in the shape of an animal Tahor, did not receive the Gezeirah Shavah of "Yetzirah" "Yetzirah".

(b) Since we have the Gezeirah Shavah of "Yetzirah" "Yetzirah", asks the Gemara, why should we not also learn that a miscarriage in the shape of a Tanin should be Metamei with a Gezeirah Shavah "Beriy'ah" "from "Yetzirah"?

(c) Why should we not learn "Beriy'ah" from "Yetzirah" - since the two words are similar in meaning, just like Chazal learn "Shiyvah" from Biy'ah" regarding the Dinim of Tzara'as Batim?
And besides, the Gemara adds, why should we not learn "Beriy'ah" (by Taninim) from "Beriy'ah" by man?

(d) The Pasuk of "ve'Es Kol Remes ha'Adamah" is talking about land-Remasim, not sea-creatures, to which category the Taninim belong.

(a) According to Rebbi Yishmael, a Gezeirah Shavah which is Mufneh on one side only, is irrefutable, just like one which is Mufneh on both sides. While the Rabbanan hold that it can be learnt, provided there is no Kashya to ask on it, as we shall see shortly.

(b) According to the first Lashon, a Gezeirah Shavah which is not Mufneh at all, cannot be learnt, according to the second, it can.

(c) The difference between a Gezeirah Shavah which is Mufneh on one side or on two - according to Rebbi Yishmael - is that when we have a choice, we will learn the Gezeirah Shavah which is Mufneh on two sides, and ignore the second one.
(It is important to bear in mind, that although a Gezeirah Shavah had to be taught from Rebbe to Talmid, the words were handed down, but not in their contexts; e.g. "Yetzirah" "Yetzirah" were told to Mosheh at Har Sinai, but which "Yetzirah" was left to the Chachamim of the various generations to work out. Alternatively, this entire Sugya goes according to Rebbi Meir, who learnt earlier, 19b, that one does not require a tradition for a Gezeirah Shavah.)

(d) According to the Chachamim, if the Gezeirah Shavah had not been Mufneh on both sides, we would have refuted it on the grounds that Adam is different, because he can receive Tum'ah whilst he is alive (that is why a miscarriage shaped like him is Tamei); whereas animals cannot receive Tum'ah in their lifetime (therefore we would not learn a miscarriage in the shape of an animal from that of an Adam).

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