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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 32

1) We have learnt that Rebbi Meir contends with the minority.

(a) When does he concede to the Rabbanan that we do not follow the minority?

(b) Is Terumas Chutz la'Aretz mandatory for all kinds of Tum'ah?

(c) Then why did Rav Yosef require Tevilah for a new-born baby girl, who was anyway unable to eat Terumah yet?

(d) How do we learn the Isur of anointing Terumah be'Tumah from the Pasuk "Asher Yarimu la'Hashem?"

2) Why is the decree of 'Nidos mei'Arisusan' confined to Kutim?


(a) At what minimum age is the Bi'ah of a girl considered a Bi'ah, and what is the minimum age of Nidus?
The source for both of these is quoted as being the 'Vav' in "ve'Ishah" (in Vayikra 15:18&19 respectively).

(b) Which of the two is really derived from the 'Vav' of "ve'Ishah", and which is only an Asmachta (why are we forced to say that?)

(c) Does this mean that the Bi'ah of a girl being valid from the age of three is only de'Rabbanan?

(a) What do we now learn from "ve'Ishah" (in Pasuk 18)
Zivus applies to a girl of only ten days.
(b) Why not to a girl of less than ten days?

(c) Why do we need a third Pasuk (of ve'Ishah - Pasuk 25) to teach us that Zivus too applies to a girl of only ten days? Why can we not learn this from Nidus?

Answers to questions


5) The Gemara finally learns the Din of Nidah (regarding the above) from Zivus).

(a) Why is this derivation so obvious, that it does not lend itself to any queries?

(b) What do we now learn from the "ve'Ishah" of Nidus (Pasuk 19)?

(c) Why are two Pesukim required to exclude a man from Odem?

(a) What does Rebbi Yehudah learn from "Ish Ish" (by Zivus)?

(b) How do we then understand the Beraisa, which learns from the 'Vav' of "ve'Ish" that the Bi'ah of a nine-year old (and not less) is called Bi'ah?

(c) Then what *do* we learn from the 'Vav' of "ve'Ish"?

(d) What does Rebbi Yishmael beno shel Rebbi Yochanan ben Berokah learn from "la'Zachar ve'la'Nekeivah", and what does he do with "Ish Ish"?

7) Why does the Torah see fit to teach us that Zivus applies both to a new-born baby boy and to a new-born baby girl? Why can we not learn the one from the other?

8) Our Mishnah writes that Kutim are Metamei Mishkav Tachton ke'Elyon.

(a) Why can this not be understood literally?

(b) What then does 'Tachton ke'Elyon' mean?

(c) From where do we know that the top cover of a Zav is only Metamei food and drink?

(d) Maybe the Torah is only telling us that it is not Metamei a person to the extent that he transmits that Tum'ah to the clothes that he is wearing, but not that it is not Metamei people and vessels?

Answers to questions

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