1)

What are the connotations of "Teishev bi'Demei Taharah"?

1.

Rashi and Ramban #1: It means that she remains 1 with the blood of her Taharah. 2

2.

Ramban #2: It means that for thirty-three days, she may be intimate with her husband - even if she sees blood. 3

3.

Ramban #3: It means that during the thirty-three Y'mei Taharah, although she is permitted to her husband, she should 'sit' (on the seat of Nidus 4 on which she sat when she gave birth) and remains forbidden to eat Kodesh or to enter the Beis-ha'Mikdash. 5

4.

Ramban #4 (citing the Sifra in Tazri'a): It comes to preclude from Tum'as Zivus a woman who sees blood during Koshi (the pangs of childbirth) during the eleven days of Zivus. 6


1

As in Devarim, 1:46, and in Vayeira Bereishis, 13:18 (Rashi).

2

Ramban: And the Pasuk is therefore coming to teach us that, although the woman is permitted to her husband, she remains forbidden to eat Kodesh or to enter the Beis-ha'Mikdash for thirty-three days. Refer to 12:4:1:3.

3

As we find in Hoshe'a, 3:3 (Ramban). See Ramban, DH 've'Yitachen'.

4

See Ramban's explanation (DH 've'ha'Nachon be'Einai' as to the deeper meaning of this term.

5

A La'av for which she will receive Malkos in the event that she transgresses (Ramban).

6

Sifra (according to the Ra'avad): Such blood is Tahor, like Dam Tohar. However, during the period of Nidus, Koshi does not render her Tahor.

2)

Why does the Torah insert the (the otherwise superfluous) word "bi'Demei Taharah"?

1.

Rashi and Ramban: Refer to 12:4:1;2.

3)

Why is the blood that she sees during the Y'mei Tohar not Tamei?

1.

Seforno: Because any blood that she sees during the thirty-three days of Y'mei Taharah are not from a current Veses (period), but from earlier periods from the time of her pregnancy, in which case the blood has already spoiled and lost its Tum'ah.

2.

Rashbam (according to Levi, Nidah 35b): Because it is not the blood of Nidus, but blood that flows from an independent source.

3.

Nidah 35b: Even though the blood is from the same source as Dam Nidah, the Torah decreed that it is Tahor.

4)

What is the meaning of "be'Chol Kodesh Lo Siga"?

1.

Rashi: I teaches us a prohibition against eating (not touching) 1 Kodesh during the days of Tohar; the word "be'Chol" comes to include Terumah. 2

2.

Moshav Zekenim (citing Yevamos 75a): It is also a prohibition against touching Terumah. 3


1

Yevamos, 75a: Which we learn from the comparison to Mikdash, for which one is Chayav Kareis - and touching Kodesh is not subject to Kareis. See Torah Temimah, notes 32 & 33. Refer to 12:4:4.1:1 and note.

2

Despite the fact that she Tovels at the end of seven days of Tum'ah, and Terumah generally becomes permitted after nightfall, a Yoledes is called a 'Tevulas Yom Aruch, and her seventh day terminates only at the end of her Y'mei Tohar - the night before she is due to bring the Korban that will render her completely Tahor (Rashi).

3

Mizrachi (citing Yevamos, Ibid.): And the Torah called eating 'touching' to teach us that whoever may not eat it may not touch it either.

5)

What are the ramifications of the comparison of Mikdash to Kodesh?

1.

Zevachim, 32b: It teaches us that, just as touching part of an object renders the entire object Tamei, 1 so too, is one Chayav even for placing just one's hand inside the Mikdash. 2


1

Perhaps this also explains why the Torah uses the term "Lo Siga" instead of 'Lo Yochal'.

2

See Torah Temimah, note 37.

6)

What is the significance of the seven plus thirty-three days of Tum'ah and Taharah of a boy, and the fourteen plus sixty-six of a girl?

1.

Ramban #1 (citing the Ibn Ezra, according to R. Yishmael in Nidah 30a): After the days of Tum'as Leidah, the Y'mei Tohar extend until forty or eighty days, which correspond to the days in which a baby boy and girl 1 (respectively) are formed.

2.

Ramban #2 (according to the Chachamim in Nidah, 30a): "Y'mei Taharah" actually means pure in the sense of clean, 2 and the Torah decrees seven days of Tum'ah, because the woman generally sees blood throughout the seven days following the birth and thirty-three additional days, the time it takes for her body to dry; 3 and double for a girl due to the excessive moist and coldness that a girl creates in the womb, which inevitably takes longer to dry. 4

3.

Moshav Zekenim #1 (in Pasuk 5): A fetus is formed facing down. Before birth, a girl flips over to face up. This affects the womb causing twice as much pain as birth of a boy.

4.

Moshav Zekenim #2 (in Pasuk 7): During labor pains, a woman swears that she will never again be intimate with her husband (Nidah 31b). When a boy is born, all are happy, and after seven days she regrets her Shevu'ah. When a girl is born, she regrets only after fourteen days. 5


1

Ramban: According to the Chachamim, a girl is also formed in forty days.

2

As in Terumah Sh'mos, 25:39 and in Mal'achi, 3:3 (Ramban).

3

During which she has emissions of leftover blood.

4

See Ramban DH Ta'am ha'Kefel bi'Nekeivah'.

5

This does not explain why Y'mei Tohar for a girl are double that of a boy. (PF)

7)

Why are the period of Tum?ah and of Taharah of a girl double those of a boy?

1.

Ramban: Refer to 12:4:5:1 & 2.

2.

Moshav Zekenim #1 (in Pasuk 5): A fetus is formed facing downwards. Before birth, a girl flips over to face up. This affects the womb causing twice as much pain as the birth of a boy.

3.

Moshav Zekenim #2 (in Pasuk 7): During labor pains, a woman swears that she will never again be intimate with her husband (Nidah 31b). When a boy is born, and everyone is happy, she regrets her Shevu'ah after seven days. Whereas when a girl is born, she regrets it only after fourteen days. 1


1

This does not explain why the Y'mei Tohar for a girl are double that of a boy. (PF)

8)

Why is a Yoledes forbidden to eat Kodesh but permitted to her husband?

1.

Ramban: The basic distinction is between Kodesh (which is forbidden) and Chulin (which is permitted) - and her husband falls under the category of Chulin.

9)

The Torah implies that she may enter the Mikdash and eat Kodesh right after the Y'mei Tohar. But she needs to bring a Korban first?

1.

Riva and Hadar Zekenim: The implied Heter pertains exclusively to Terumah 1 (which the Torah also calls "Kodesh"), but not to entering the Mikdash or eating Kodshim.


1

Rosh: The Heter to eat Terumah is after the forty days finish, i.e. at the start of night forty-one.

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