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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 44


(a) From where do we know that a girl can be Temei'ah Nidah as soon as she is born, and a Zavah after ten days?
Rebbi Yehudah learns that a boy can become a Zov as soon as he is born from "Ish Ish".
(b) How does Rebbi Yishmael Be'no shel Rebbi Yochanan ben Berokah learn it from "ve'ha'Zav es Zovo, la'Zachar ve'la'Nekeivah".

(c) What does he learn from "Ish Ish"?

2) What do we learn from ...
(a) ... "*Adam* Ki Yihye be'Or Besaro" - written in connection with Nega'im?

(b) ... "ve'Al ha'Nefashos Asher Hayu Sham" - written in connection with Tum'as Meis?

(a) Assuming that he is the only brother, when does a one day old baby obligate his deceased brother's wife to wait for him for Yibum, and when does he not?

(b) What do we learn from "u'Vein Ein Lo"?

(a) What do we learn from "vi'Yelid Beiso, Heimah Yochlu be'Lachmo", and how do we interpret "Yochlu"?

(b) Why do we require two Pesukim: ("ki'Ne'ureha") to teach us that if a Yisrael dies, and leaves his wife pregnant, that she is prohibited from returning to her father's house to eat Terumah; and the ("ve'Zera Ein Lah"), to teach us that the same applies if the baby is already born? Why can we not learn the one from the other?

(c) Why does our Mishnah need to tell us that a baby that is born prevents its Bas-Kohen mother from returning to her father's house to eat Terumah, since this has already been prohibited to her from the moment she knew that she was pregnant?

(d) What is the Chidush?

5) 'Tinok ben Yom Echad Nochel u'Manchil'.
(a) Why can 'Nochel u' Manchil' not be understood in its plain context?

(b) Then what *does* it mean?

(c) Why could this Din not apply to a fetus?

(d) Then how do we explain the fetus who convulsed a number of times after its mother had died?

Answers to questions



(a) How does *Rava* explain 'Nochel u'Manchil' (to do with the portion of the Bechorah)?

(b) What do we learn from "ve'Yaldu Lo" in this context?

(c) And what do we learn from "Yakir" in the same context?

(d) How is it possible for a Bechor to be born after his father's death.

(a) What do we learn from "ve'Ish ki Yakeh Kol Nefesh Adam", regarding murder?

(b) What does our Mishnah mean when it writes that a one-day old baby is like a complete Chasan to his relatives?

(c) Can we reconcile our Mishnah, which considers a one-day old baby to be born, with Rabban Shimon ben Gamliel, who holds that a baby that survives thirty days is a Safek stillborn baby, for whom one is not obligated to mourn?

8) From the age of three, the Bi'ah of a girl is effective in all matters: Regarding 1. Kidushin; 2. Yibum; 3. Eishes Ish.
(a) What are the ramifications of these three Halachos?
It is also considered Bi'ah, as regards Tum'as Mishkav Tachton ke'Elyon.
(b) What does this mean, and what would be the Din if the girl was under three?

(c) If a gentile or a slave has relations with a Bas Kohen who is over three, may she eat Terumah?

9) What happens to a three-year old girl and to the relative who commits incest with her?

10) According to Rebbi Meir, a girl who is three can become betrothed. According to the Rabbanan, she must be three and a day.

(a) Considering that the Rabbanan's statement is not literal, what do they hold?
Rebbi Yanai explains Rebbi Meir to mean that she becomes a Bas Bi'ah on the day before her third birthday.
(b) How does Rebbi Yochanan explain Rebbi Meir?
The Gemara asks on Rebbi Yochanan from the Beraisa which quotes Rebbi Meir as saying that a girl can be betrothed even if only one day of the third year has passed.
(c) Why is this Kashya confined to Rebbi Yanai, and not to Rebbi Yochanan?
Answers to questions

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