ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafNidah 16
(a) When Rav says that 'Chosheshes le'Vesta ve'Chosheshes li'Re'iasah',
what he means is, that if the Veses preceded the Mei'es Le'es of the
sighting, then she must reckon from the time of the Veses; whereas if the
Mei'es Le'es of the sighting preceded the Veses, then she must reckon
Tum'ah from then.
(b) Rav mentions that the woman saw blood, even though he holds that Vestos
are d'Oraysa, because he wants to teach us the Din of 'Chosheshes
(c) Rav could hold that Vestos are de'Rabbanan, and we only contend with
her Veses, because she saw blood afterwards, otherwise, we would not do so.
(a) Rav could hold that Vestos are d'Oraysa; nevertheless, she is Tehorah,
if she did not see blood afterwards, because we are speaking in a case when
she made the Bedikah immediately, in which case, had she seen blood when
the Veses arrived, she would have found blood when she searched; since she
did not, it is clear that the Orach did not come in its time.
Above, where Rav said that she is Temei'ah, he is speaking when she did not
examine herself immediately afterwards.
(b) Shmuel maintains that, even if she *did* examine herself and not find
blood immediately, the Chazakah of 'Orach bi'Zemano Ba' over-rides that.
(c) The Gemara concludes that in fact, Rabban Shimon ben Gamliel holds
that, although the blood that emerges on account of the wound is not
considered to be the blood of Nidus, the woman is nevertheless Temei'ah to
be Metamei whoever touches it, but for one day, - not because of Nidaus,
but because the Torah considers all blood that passes through the Mekor to
Rebbi, who comes to be lenient (not strict, as would appear from his words)
maintains that either the blood is the blood of Nidus, or it is not; if it
is not, then the woman is Tehorah, and so is the blood.
(a) According to Beis Shamai, she must be Bodeik all the Eidim the next
day. The reason for all the Eidim, is because we suspect that the Zera of
the next Bi'ah may cover the blood - still in the womb (according to
Rashi), so that, when she makes her final Bedikah, the blood will not show
on the Eid. Consequently, she needs to make a Bedikah after each Bi'ah.
(b) Beis Hillel argue that if we are concerned about that, we may as well
be concerned that the Zera of the same Bi'ah covered over the Zera, and
where will we draw the line?
(c) But Beis Shamai reply that it is only the second Zera which will
smother the blood to the extent that it will not be visible on the Eid, not
the Zera of the same Bi'ah.
(a) Since even Beis Hillel require a Bedikah at the end of all the Bi'os,
it is clear that they are worried that perhaps she saw blood because of
Tashmish. If so, someone who has a high quota of Yir'as Shamayim will
ensure that there is a Bedikah before each Bi'ah.
Chazal permitted Tashmish without Bedikah, provided the Eidim are available
for Bedikah (for Taharos) at the end. But if the Eidim got lost, then they
did not permit Bi'ah at all until one makes a fresh Bedikah.
(b) Rava argues that Beis Hillel are speaking about Taharos, but not for
her husband, as we learnt above.
(a) Rebbi Yochanan learns from the Pasuk "ve'ha'Layla Amar Horeh Gaver"
that night-time is for conception, and not day.
(b) Resh Lakish learns it from "Bozeh Derachav Yamus"; We find the word
'Derech' pertaining to Bi'ah ("Derech Gever be'Almah" - Mishlei.)
What the Pasuk is therefore telling us is that improper behavior during
Tashmish - such as doing it in the day - leads to disgust, since he may see
something on her that disgusts him, and will come to despise her on account
(c) Resh Lakish learns from Rebbi Yochanan's Pasuk that the angel in charge
of conception is called 'Horeh'. He takes the drop from which the baby will
be formed, places it before Hashem, and asks Hashem whether the baby will
turn out to be strong or weak, wise or foolish, rich or poor - because all
of these are predestined.
(d) Rebbi Chanina omits the question 'Rasha O Tzadik' because that is not
predestined; that lies in the hands of each and every indivual to make that
decision for himself.
(e) Rebbi Yochanan agrees with Rebbi Chanina's Derashah. His Derashah
(above in a.), he Darshens from the fact that the Pasuk inverts the order
of the words "Gaver Horeh", to write "Horeh Gaver". It does so, in order to
place Horeh next to Layla, as he explained earlier.
(a) A 'Sar ha'Nargol be'Veis ha'Mishta'os' is a Talmid-Chacham who attends
all the parties.
Whereas a 'Sar ha'Nargan', is a Talmid-Chacham who talks a lot.
A 'Sar ha'Nargaz' is one who talks vociferously, conveying the impression
that he is a base person and drunk.
(b) 'Moshiv Sheves bi'Meromei Keras' is someone who learns with the
Talmidim in a high, public place, which looks like swanking, and where they
will also be constantly disturbed.
(c) Neither does Ben Sira take too kindly to people who hold their Amah
whilst urinating, and those who enter other people's houses without first
(d) Rebbi Yochanan added that one should not even enter one's own house
without first knocking, so as not to surprise the members of one's
household, who are perhaps doing something discreet.