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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 43


(a) What is Tum'as Heset?

(b) What is the difference between the Heset of a Zav carrying or moving a Tahor, and that of a Tahor carrying or moving a Zav?

(c) How do we learn the former Din from "ve'Chol Asher Yiga Bo ha'Zav", and what do we learn from the fact that the Torah uses the word "Yiga"?

(a) What does Shmuel learn from the expression "Shichvas Zera"?

(b) Why then, does the Beraisa write that if someone 'has thoughts' during his sleep, and then wakes up to discover that he is 'hot', he is Tamei?

In the second version of Shmuel, Zera is only Metamei if it shoots like an arrow.
(c) What is the difference between the two versions of Shmuel?
3) Rava, independently of Shmuel, is uncertain which version of Shmuel to adopt.
(a) How does the Gemara attempt to resolve his Sha'aleh from the Beraisa of 'Ba'al Keri she'Taval ve'Lo Hitil Mayim le'che'she'Yatil Mayim, Tamei'?

(b) Why is the proof not a good one?

(c) In the third version of Shmuel, what does he derive from the Pasuk "Ki Yihye Becha Ish Asher Lo Yihye Tahor Mikreh" etc.?

4) The Gemara poses two questions, based on the contention that we go after when the Keri moved (like the first version of Shmuel).
(a) What will be the Din with regard to a non-Jew who 'had thoughts' and then converted?

(b) What will be the Din if a Zavah had the urge to relieve herself and Toveled without having done so?
What are the two sides of both Sha'alos?

Assuming that we are strict in the latter case, the Gemara asks what the Din will be in the case of a non-Jewess who had a similar urge, and then converted.
(c) What is the Sha'aleh?
Answers to questions


5) Shmuel requires the Zov of a Zav to cover the opening of the Amah, in order for it to be Metamei.

(a) From where does he learn this?
That is the opinion of Rebbi Nasan quoting Rebbi Yishmael.
(b) What do the Rabbanan hold, and what will they do with the Pasuk "O Hechtim Besaro be'Zovo"?

(c) From where does Rebbi Yishmael learn that the Zov must be liquid?

(a) What do the Rabbanan learn from "Zos Tihye Tum'aso *be'Zovo"*- *"Rar Besaro"* - *"es Zovo"*, on the one hand, and from "O Hechtim Besaro *mi'Zovo*" on the other?
Rebbi Yishmael learns the third sighting from "O Hechtim Besaro mi'Zovo", and two sightings for Tum'ah (even to be Metamei Mishkav u'Moshav) from the previous Pasuk (See Vayikra 15:2 & 3).
(b) What do the Rabbanan learn from "Ish Ki Yihye Zav *mi'Besaro*" and from "Zovo Tamei" (in Pasuk 2)?
7) Rav Chanilai quotes Rebbi Elazar be'Rebbi Shimon that the Shiur of Keri for a sighting is even the smallest amount, whereas that for touching is the volume of a lentil.
(a) From where do we learn the latter Din?
The Beraisa writes 'Chomer be'Sheretz, she'ha'Sheretz Ein Chalukah Tum'aso' etc.
(b) What does that mean?

(c) Why can it not be understood to mean that the Zera of a Jew is Metamei, whilst that of a gentile is not. And that *that* is the stringency of a Sheretz, where no such distinction exists?

The Beraisa continues 've'Chomer be'Shichvas Zera, she'ha'Shichvas Zera Metamei be'Chol Shehu' etc.
(d) What is the Kashya from here on Rav Chanilai, and how does the Gemara answer this Kashya?
8) How do we reconcile the Beraisa, which gives the minimum Shiur of Tum'ah of a Sheretz as a lentil, with the Mishnah, which renders Tamei even less than the Shiur of a lentil-volume by Sheratzim?

9) Rav papa concludes that whether one requires the Shiur of a lentil for the Tum'ah of touching Keri (like Rav Chanilai) or not, is in fact, a Machlokes Tena'im.
He quotes a Beraisa, which in turn, learns the Tum'ah of touching Keri from the Pasuk "O Ish" - which *he* takes to be the Pasuk "O Ish, Asher Yiga be'Chol Sheretz Asher Yitma".

(a) Which Machlokes Tena'im is he referring to?
According to Rav Huna Brei de'Rebbi Nasan, the Pasuk referred to in the Beraisa is "O Ish, Asher Teitzei Mimenu Shichvas Zera".
(b) How does this clash with Rav Papa's opinion, and what does Rav Huna hold.
Answers to questions

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