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REVIEW QUESTIONS ON GEMARA AND RASHI

prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nidah 37

1) Rava asks whether blood which a woman sees be'Koshi' breaks the seven clean days or not.

(a) Why should it not?

(b) Why is there no proof from blood seen be'O'nes, which breaks the seven clean days, even though, should she see the first two times be'O'nes, she does not become a Zavah?

(c) What about Rebbi Eliezer, according to whom Zivah be'O'nes, even the third time, has no effect?

The Gemara concludes that, according to Rebbi Eliezer in a Beraisa, the above Sha'aleh is resolved.
(d) What does Rebbi Eliezer say, and which side of the Sha'aleh does he accept.
2) 'Mah Goram Lo Zovo, Shiv'ah; Lefichach, Soser Shiv'ah.
How does the Gemara resolve the Sha'aleh from this Beraisa?

3) Birth is not Soser the seven clean days, if she sees blood during the first seven days. According to Abaye, neither can it be included in the seven clean days - if she does *not* see during that time.

(a) What does Rava say about that?

(b) How does Rava prove his point from the Beraisa, which commenting on the Pasuk "ve'Achar Tithar", writes 'she'Lo Tehei Tum'ah Mafsekes Beineihem'?

(c) How does Abaye refute that?

4) Rava brings another proof from the Beraisa ' "mi'Zovah" ve'Lo mi'Nega'ah, "mi'Zovah" *ve'Lo mi'Leidasah'.*
(a) What does Abaye say to that?

(b) Why is Rava unhappy with Abaye's change of text?

(c) How does Abaye account for the two Pesukim '"mi'Zovah" ve'Lo mi'Ne'ga'ah', and '"mi'Zovo" ve'Lo mi'Nega'o') to teach us that a Zav is Tehorah after his seven clean days, and is not required to wait until he is Tahor also from his Tzara'as?

Answers to questions

37b---------------------------------------37b

5) '"(ki'Yemei Nidas) Devosah Titma" - comes to include a Yoledes be'Zov, who needs to sit seven clean days.'

(a) How do Abaye and Rava respectively, learn this Beraisa?

(b) How does the Beraisa compare the days of Leidah to the days of Nidah?

Abaye brings a proof from this Beraisa for his opinion.
(c) How does Rava refute the proof?

(d) How can the Beraisa learn what is possible from what is impossible?
(Two answers)

6) If a woman sees Zivus three times before child-birth, and then, before the baby was born, she has relief not only from the pain, but also from seeing blood; according to Rav Chisda, she is a Yoledes be'Zov.
(a) What does Rebbi Chanina say, and why?

(b) What Mashal does he give to prove his opinion, and how does Rav Chisda refute the proof grom the Mashal?

Rebbi Yehoshua says that the relief from the pain must be a night and a day, like the night and day of Shabbos, and he adds 'when she enjoyed relief from the pain but not from the blood'.
(c) What does Rav Chanina deduce from Rebbi Yehoshua's words, and how does Rav Chisda explain it?
7) 'Kashsa Sheloshah Yamim be'Soch Achad-Asar Yom, ve'Shafsa Mei'es Le'es, Harei Zu Yoledes be'Zov'.
(a) What is wrong with text of the Beraisa as it stands?

(b) How does the Gemara amend the Beraisa in a way that leaves us with a Kashya on Rebbi Chanina?

(c) How does Rebbi Chanina explain the Beraisa, and what is then the Chidush?

8)
(a) How can Rebbi Meir give *forty or fifty* days as the maximum days of Kishuy? Is it forty, or is it fifty?
Rebbi Levi says that Kishuy is only Metaher for the duration of the actual days of Zivus.
(b) What is Rav's opinion in this matter?
Rav Ada bar Ahavah is even more lenient - in the opinion of Rav.
(c) What does *he* say?
9)
(a) What Kashya can one ask from Rebbi Meir, who allows forty days of Koshi, during which time, the woman is Tehorah, on Rebbi Levi?

(b) What does Rebbi Levi answer?

Answers to questions

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