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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 45

1) The Gemara is not sure whether the Dam Besulim of a girl under three is not affected at all by Bi'ah, or whether it is removed, but comes back when she turns three.

(a) What is the difference between the two sides of the Sha'aleh?

(b) On what grounds does the Gemara reject this?

(c) How does the Gemara finally explain the difference between the two sides?

(d) How does the Gemara resolve the Sha'aleh from the expression in the Mishnah "Pachos mi'Kahn, ke'Nosen Etzba be'Ayin"?

(a) Which three women, according to Rebbi Meir, may - or should - use a Moch (what is a Moch)?

(b) What so the Chachamim have to say about using a Moch?

(c) What is the Kashya from Rebbi Meir on Yusteni, the grand-daughter of Antoninus, who claimed that she had given birth at six?

(d) What two answers does the Gemara give?

(a) What made the woman who approached Rebbi Akiva think that she was Pesulah li'Kehunah, although she was under three, when she was 'raped' (by a Pesul Kehunah - Tosfos d.h. 'Mah') a number of times?

(b) What did he answer her, and why did he say that?

(a) What is the minimum age that the Bi'ah of a boy is considered a Bi'ah, and what are the ramifications of this, regarding a Yevamah?

(b) At what age can he divorce his wife?

(c) What does the Mishnah mean when it writes *'u'Poseil*, ve'Eino Ma'achil bi'Terumah' - Why can it not mean that, if he is a Yisrael, he disqualifies a Bas Kohen from eating Terumah?

(d) What does 've'Eino Ma'achil bi'Terumah' mean?

(a) What does the Mishnah mean when it says 'u'Poseil es ha'Beheimah mei'Al Gabei ha'Mizbei'ach, ve'Niskeles Al Yado'?

(b) What problem does the Gemara have with the Mishnah, which says, that when the nine year old grows up, he gives her a Get?

(c) How does the Gemara resolve this?

Answers to questions



(a) What is the difference between an eleven year old girl and a twelve year old, as regards her vows?

(b) What is the equivalent Din by a boy?

(c) And what is the Din regarding a boy or a girl below the given age?

(a) Having said 'Bas Achas-Esrei Shanah ve'Yom Echad, Nedareha Nivdakin, why does the Mishnah need to continue 'Bas Shteim-Esrei Shanah ve'Yom Echad, Nedareha Kayamin'? Does that not follow?

(b) Why does the Mishnah need to add 'u'Bodkin Kol Shteim-Esrei'?
Is that not contained in the previous two statements?

(c) And why does it then need to add 'Achas-Esrei ve'Yom Echad, Nedareha Nivdakin'?

(d) To what purpose does it then go on to write 'Kodem la'Zemen ha'Zeh, Af al Pi she Amru, Yod'in' etc., and 'le'Achar ha'Zeman ha'Zeh, Af al Pi she'Amru, Ein Anu Yod'in'?

(a) What is the source of Rebbi (the author of our Mishnah) who says that a girl matures (mentally) first (at twelve) and a boy only later (at thirteen)?

(b) What does Rebbi Shimon ben Elazar hold in this regard, and what is *his* reason?

(c) What does Rebbi Shimon ben Elazar do with the Pasuk "va'Yiven Hashem Elokim es ha'Tzeila"?

9) The Gemara asks whether 'Toch Zeman' (the thirteenth year of a boy - when he is known as a 'Muflah ha'Samuch le'Ish' - or the twelfth year of a girl) is 'ke'Lifnei ha'Zeman' or 'ke'le'Achar ha'Zeman'.
(a) What is the Sha'aleh and what are its ramifications?
Rav and Rebbi Chanina argue over this matter with Rebbi Yochanan and Rebbi Yehoshua ben Levi.
(b) What is the significance of the Siman "ve'Zos Lefanim be'Yisrael"?
Rebbi Hamnuna brings a proof for Rav and Rebbi Chanina's opinion from our Mishnah, which writes 'Achar ha'Zeman ha'Zeh, Af al Pi she'Amru Ein Anu Yod'in le'Shem Mi Nodrin ... Nidreihen Neder', from which we can infer that 'Toch ha'Zeman, ke'Lifnei ha'Zeman'.
(c) How does Rava attempt to refute this proof?

(d) What was Rava's mistake? Why was the proof, in fact, sound?

Rebbi Zeira brings a second proof from a Beraisa which comments on the Pasuk "Ish Ki Yafli li'Nedor Neder".
(e) What is the proof?
Answers to questions

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