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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 53

1) The Chachamim measure the size of the bloodstain on a woman's vest; if it totals three ki'Gerisin plus, then she is a Zavah.

(a) What does Rebbi Yehudah ben Agra, quoting Rebbi Yossi, say about that?
Rava quotes the Rabbanan of Bei Rav, who explain the Machlokes in a case when she examined herself on two consecutive Bein ha'Shemashos', and did not find blood, but she did not examine her vest until the third day, when she found a blood-stain the size of two Gerisin. They also say that the Bein-ha'Shamashos on which she examined herself was that of Rebbi Yehudah, but not on that of Rebbi Yossi.
(b) How do Rebbi Yehudah and Rebbi Yossi (respectively) describe Bein ha'Shemashos?

(c) How does that now reflect on the above Machlokes Tena'im in the Beraisa?

(d) For how long during Bein ha'Shemashos must she examine herself?

2) Rebbi Adds to the above Beraisa that Rebbi Yehudah ben Agra's words appear correct when she did not examine herself ('Lo Badkah'), and the words of the Chachamim when she did.
(a) Why can 'Lo Badkah' not mean that she did not examine herself during the Bein ha'Shemashos of Rebbi Yehudah, but only of Rebbi Yossi?
So we must explain it to mean that she did not examine herself at all (and Rebbi Yehudah ben Agra speaks even when she examined herself during the Bein ha'Shemashos of Rebbi Yehudah, but not of Rebbi Yossi).
(b) What would then be the Din, according to Rebbi, if she did examine herself during the Bein ha'Shemashos of Rebbi Yehudah? How would he consider the Bein ha'Shemashos of Rebbi Yossi?
Rebbi added 'and the words of the Chachamim when she *did*'.
(c) How must we understand this statement, and how does it clash with the previous one?

(d) How does the Gemara therefore, re-learn Rebbi's statement - in a way that he is no longer stating his opinion, but establishing the Machlokes.

3) We have just established that, in Rebbi's opinion, Rebbi Yehudah ben Agra holds that the Bein ha'Shemashos of Rebbi Yossi is a Safek.
In another statement however, Rebbi comments on Rebbi Yehudah ben Agra, agreeing with him when she examined herself.
(a) What must that mean, and what can we now infer from Rebbi Yehudah ben Agra that will clash with what he previously maintained?

(b) How would we answer this contradiction in Rebbi Yehudah ben Agra's statements, if not for Rebbi?

(c) And how do we reconcile the seemingly contradictory statements according to Rebbi - What is the Machlokes Tena'im?

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4) According to Rebbi, a woman who sees a bloodstain, is Temei'ah regarding both Taharos and Kodshim, retroactively.

(a) What does this mean in practical terms?

(b) In which point does Rebbi Shimon ben Elazar argue, and why?

(c) Why does the Gemara retract from this statement?

(d) How does the Gemara finally explain Rebbi Shimon ben Elazar?

5) If a woman sees blood within twenty-four hours of seeing a bloodstain, then according to Rebbi, she treats the bloodstain as a part of the sighting from her body.
(a) What does this mean?

(b) In which case does Rebbi Shimon ben Elazar argue with Rebbi?

What does Rebbi mean when, preferring his opinion to that of Rebbi Shimon, he adds 'she'Hu Mesaknah, va'Ani Me'avsah' ...
(c) ... according to Ravina, who switches his words?

(d) ...according to Rav Nachman, who changes Rebbi words to 'she'Hu Mesaken Hilchoseha li'Yedei Zivus' etc.?

6) Rebbi Zeira asked Rav Asi whether bloodstains require Hefsek Taharah or not.
(a) What was his Sha'aleh?
Rebbi Yochanan and Resh Lakish argue over Rebbi's Din (quoted in 5a), whether Rebbi speaks when she made a Bedikah or not.
(b) What is their Machlokes?

(c) How does that resolve Rebbi Zeira's Sha'aleh?

(a) What is the Din of a woman who sees blood during Bein ha'Shemashos of the eleventh day of Zivus, and why?

(b) What will the Din then be should she see blood on the seventh day of that Nidus, and why?

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