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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 15

1) If a man was intimate with a woman during the Mei'es Le'es or the mi'Pekidah li'Pekidah before she discovers that she is Temei'ah, there are three opinions concerning what Din they have: the Chachamim, Rebbi Akiva and Rebbi Yehudah Be'no shel Rebbi Yochanan ben Zakai.

(a) What does each one hold?

(b) Why is Rebbi Yehudah so lenient - Surely the Bo'eil should be Chayav at least Tum'as Erev?

(c) Why is he not Tamei Tum'as Keri, with which everyone agrees on principle?

2) The Chachamim agree with Rebbi Akiva that, in the previous case, we are Metamei Kesamim.
(a) If we learn like Rav, who explains that they are Metamei Kesamim retroactively, who will have to be the author of our Mishnah, and why?

(b) How does Shmuel learn, and what is the Chidush?

(c) Why are the Chachamim more stringent by Kesamim, than they are by Tum'as Mei'es Le'es, since both are mi'de'Rabbanan?

3) Having informed us that every woman is be'Chezkas Taharah to her husband, why does the Mishnah need to add that this also applies to women whose husbands have returned home unexpectedly from a journey?


(a) According to Rav Huna, when is the Din of a woman who has a Veses more lenient than that of a woman without one, and when is it more stringent - and what are the practical ramifications of this Halachah?
Rabba bar bar Chanah disagrees.
(b) What does he hold, and what is the basis of their Machlokes?

(c) How does Rav Huna learn our Mishnah?

Answers to questions


5) Rav Ashi has a different version of Rav Huna's interpretation of our Mishnah.
How does he learn it?

6) According to Rebbi Yochanan, a husband is permitted to reckon his wife's Veses, and if, according to his reckoning, he returns from a journey after the time that she could have gone to Mikveh (provided she was Tehorah when he left), she is permitted to him without his having to ask her.

(a) Does this pertain even to a young girl, who is still embarrassed to Tovel before her husband asks her to, and why is that?
'Chaver she'Meis, ve'Hini'ach Megurah Melei'ah Peyros, Afilu Hein Benei Yoman, Harei Hein Be'chezkas Mesukanim.
(b) Why is this not a good case of Safek Motzi Miydei Vaday (two reasons)?
(a) What was the case of the Shifchaso shel Meitzik in Rimon?

(b) Why does this case also not qualify to fall under the category of 'Safek Motzi Miydei Vaday'?

(c) Who gave the Kohen the right to risk becoming Tamei Meis?

(d) Rashi initially understood that he was a Kohen Chacham. On what grounds did he look into the pit (three answers), and how does Rashi refute the third reason?

Answers to questions

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