1)

TOSFOS DH vChosheshes li'Re'iyasah

úåñôåú ã"ä åçåùùú ìøàééúä

(SUMMARY: Tosfos gives two explanations about how she is concerned for it.)

ôøù''é ìòðéï îòú ìòú

(a)

Explanation #1 (Rashi): [She is concerned for her sighting] regarding me'Es la'Es.

àò''â ã÷é''ì ëøáé ãåñà ãàùä ùéù ìä åñú ãéä ùòúä

1.

Implied question: We hold like R. Dosa, that a woman who has a Veses is Dayah Shaitah!

ùìà áùòú åñú îåãä ãîèîà ìîôøò

2.

Answer: Not at the time of her Veses, he agrees that she is Metamei retroactively.

åòåã é''ì ãäëà îééøé ìòðéï ùúäà î÷åì÷ìú ìîðééðä:

(b)

Explanation #2: Here we discuss that she is confused about her count (when she began the days of Nidah].

2)

TOSFOS DH Alma Vestos d'Oraisa

úåñôåú ã"ä àìîà åñúåú ãàåøééúà

(SUMMARY: Tosfos justifies the inference.)

äùúà ñáø äà ãð÷è øàúä ìàùîåòéðï ãçåùùú ìøàééúä åìà çùáéðï ìä ëàéìå åãàé øàúä îæîï äåñú

(a)

Explanation: Now we are thinking that it mentioned that she saw to teach that she is concerned for her sighting, and we do not consider her like one who Vadai saw from the time of the Veses;

åä''ä ãëé ìà øàúä çåùùú

1.

The same applies when she did not see, she is concerned.

åàí úàîø äéàê øåöä ìäåëéç ãåñúåú ãàåøééúà åäìà àôé' àé åñúåú ãøáðï ëéåï ãøàúä òëùéå èîàä âí îæîï äåñú îñô÷

(b)

Question: How does However, want to prove that Vestos d'Oraisa? Even if Vestos d'Rabanan, since she saw now, she is Temei'ah also from the time of the Veses, due to Safek!

åé''ì äðé îéìé ìèäøåú àáì î÷åì÷ìú ìîðééðä ìà äåéà

(c)

Answer: That is only for Taharos, but she is not confused about her count.

3)

TOSFOS DH Alma Vestos d'Rabanan

úåñôåú ã"ä àìîà åñúåú ãøáðï

(SUMMARY: Tosfos resolves this with Rav Huna's teaching above.)

åà''ú ãìòéì (ãó èå.) àîø øá äåðà ìà ùðå àìà ùìà äâéò ùòú åñúä ëå' àìîà åñúåú ãàåøééúà

(a)

Question: Above (15a), Rav Huna said "this is only when the time of her Veses did not come...", and [the Gemara said] "this shows that Vestos d'Oraisa"!

åé''ì ãäëà ÷àîø îùîéä ãøá åìéä ìà ñ''ì åàìéáà ãøá àéëà ì÷îï á' ìùåðåú

(b)

Answer #1: Here he said in the name of Rav, but he himself disagrees. According to Rav there are two versions below.

àé ðîé ìòéì àúé ëìéùðà ÷îà ãäëà

(c)

Answer #2: Above is like the first version here.

4)

TOSFOS DH Rav Nachman bar Yitzchak Amar b'Vestos Gufaihu Pligi

úåñôåú ã"ä åøá ðçîï áø éöç÷ àîø áåñúåú âåôééäå ôìéâé

(SUMMARY: Tosfos rules that Vestos d'Rabanan.)

ðøàä ãäìëä ãåñúåú ãøáðï

(a)

Pesak: Vestos d'Rabanan.

ãäà øá ðçîï áø éöç÷ ãäåà áúøàä àéú ìéä ãìøá åñúåú ãøáðï åáô' éù áëåø (áëåøåú ãó îè:) ôñé÷ ëøá áàéñåøé

(b)

Source #1: Rav Nachman bar Yitzchak, who is Basra, holds that according to Rav, Vestos d'Rabanan, and in Bechoros (49b), we rule like Rav [when he argues with Shmuel] in Isurim.

åòåã ã÷ééîà ìï ëø' éäåùò ãáñîåê ìâáé øáé àìéòæø åëçëîéí ìâáé ø' îàéø

(c)

Source #2: We hold like R. Yehoshua (who holds that Vestos d'Rabanan) below against R. Eliezer, and like Chachamim against R. Meir.

åàò''â ãúðï áô' áðåú ëåúéí (ì÷îï ãó ìè.) áøéùà ãäéúä áîçáà äâéò ùòú åñúä åìà áã÷ä èîàä

(d)

Implied question: Below (39a), in the Reisha of the Mishnah of one who was hiding, it says that if the time of her Veses came and she did not check, she is Temei'ah!

î''î ðøàä ãäìëä äåé åñúåú ãøáðï ëãôøéùéú

(e)

Answer: In any case, it seems that the Halachah is that Vestos d'Rabanan, like I explained;

åòåã ãàéëà ãîå÷é ìä áôø÷ áðåú ëåúéí (ùí) ëøáé îàéø

1.

Further, some establish [even the Reisha, on 39a] like R. Meir [and Chachamim disagree].

åëï ôñ÷ áùàìúåú ãøá àçàé åø''ç

(f)

Support (for Pesak): Also the She'altos [rules that Vestos d'Rabanan], and also R. Chananel.

äéìëê àùä ùéù ìä åñú åìà áã÷ä áùòú åñúä åàç''ë áã÷ä åîöàúä èäåøä èäåøä ìáòìä

(g)

Consequence: A woman who has a Veses and did not check himself at the time of her Veses, and afterwards she checked herself and found that she is Tehorah, she is Tehorah to her husband;

åîéäå ðøàä ìëúçìä öøéëä ìáãå÷ áùòú äåñú

1.

However, it seems that l'Chatchilah she must check at the time of the Veses.

5)

TOSFOS DH u'Mar Savar Vestos d'Rabanan

úåñôåú ã"ä åîø ñáø åñúåú ãøáðï

(SUMMARY: Tosfos explains that we discuss when she felt the blood leave the wound.)

ðøàä ããå÷à áîøâùú ùáà ãí æä îï äîëä åàô''ä àí æîï åñú äåà àé åñúåú ãàåøééúà çééùéðï ùîà âí îï äî÷åø áà äãí

(a)

Explanation: It seems that [she is Tehorah] only when she feels that this blood came from the wound, and even so, if it is the time of her Veses, or Vestos d'Oraisa, we are concerned that the blood came from the Makor;

àáì àí àéðä îøâùú éöéàú ãí îï äîëä èîàä ìë''ò àí äåà æîï åñúä

1.

However, if she does not feel the blood leaving the wound, all agree that she is Temei'ah if it is the time of her Veses.

ãàé ìàå äëé åëé ìòåìí ìà úäà ðãä åäìà ÷åãí îëä äåä ìä åñú

2.

Proof: If not, will she never be Nidah? Before the wound, she had a Veses!

6)

TOSFOS DH b'Makor Mekomo Tamei ka'Mipalgei

úåñôåú ã"ä áî÷åø î÷åîå èîà ÷îéôìâé

(SUMMARY: Tosfos shows that we cannot say that the Makor is Tamei without a tradition.)

åøùá''â ìèòîéä áøéù úéðå÷ú (ì÷îï ãó ñå.)

(a)

Explanation: R. Shimon ben Gamliel teaches like he taught elsewhere (below, 66a, that blood of a wound that comes from the Makor is Tamei).

åàò''â ãèåîàú áéú äñúøéí äéà

(b)

Implied question #1: It is Tum'as Beis ha'Starim!

åáôø÷ ãí äðãä (ì÷îï ðä:) àîø ðîé ããí áòé øáéòéú åäëà ÷àîø èîà àò''â ãìéëà øáéòéú ëãàîøéðï áô' éåöà ãåôï (ì÷îï ãó îà:) î÷åø ùäæéò ëá' èéôé îøâìéåú èîàä

(c)

Implied question #2: Below (55b), we say that blood [of a wound] requires a Revi'is [to have Tum'ah]. Here we say that it is Tamei, even though there is not a Revi'is, like it says below (41b) that if two [tiny] drops like pearls exuded from the Makor, she is Temei'ah!

ùîà äëà äìî''î äåà úãò ùäî÷åø èîà åäàùä èäåøä

(d)

Answer: Perhaps here it is a tradition from Sinai that the Makor is Tamei and she is Tehorah.

7)

TOSFOS DH Beis Shamai Omrim Beis Edim Al Kol Tashmish

úåñôåú ã"ä á''ù àåîøéí öøéëä á' òãéí òì ëì úùîéù

(SUMMARY: Tosfos explains that Beis Hillel argue only about allowing used Edim.)

ôøù''é á' òãéí çãùéí à' ìôðé úùîéù åàçã ìàçø úùîéù åîöðòú òã äá÷ø

(a)

Explanation #1 (Rashi): She needs two new Edim - one before Bi'ah, and one after Bi'ah. She hides it away until morning [and then looks at it];

åáä''à ãéä áá' òãéí ëì äìéìä àçã ìôðé úùîéù øàùåï åàçã ìàçø úùîéù àçøåï

1.

Beis Hillel say, two Edim suffice for her for the entire night- one before the first Bi'ah, and one after the last Bi'ah.

å÷ùä ãìôðé úùîéù ìà áòå çãùéí àìà öðåòåú

(b)

Question #1: Before Bi'ah, only Tzenu'os require new Edim!

åòåã ÷ùä îä ùôéøù ìá''ä ãìà îöøëé ìáãå÷ áëì úùîéù ãìòéì àîø ãàéðï öðåòåú òã ùáåã÷åú áå ìôðé úùîéù æä áåã÷åú áå ìôðé úùîéù àçø

(c)

Question #2: Rashi explained that Beis Hillel do not require checking for each Bi'ah. Above, we said that women who are not Tzenu'os, the same Ed they used before this Bi'ah, they use before another Bi'ah;

îùîò ãáëì úùîéù áåã÷åú

1.

Inference: They check before every Bi'ah!

îéäå äà é''ì áåã÷åú áúùîéù àçø ùáìéìä ùðéä

(d)

Answer (to Question #2): We could say that [women who are not Tzenu'os, the same Ed they used before Bi'ah,] they use before Bi'ah on another night.

åòåã ÷ùä îä éåãòú îúé ùéîù áàçøåðä ùúáãå÷ àçøéå

(e)

Question #3: How does she know what will be the last Bi'ah, to check after it?

åàí äéúä áåã÷ú áùçø ëùäéà òåîãú

1.

Suggestion: She checks in the morning, when she rises [from the bed].

à''ë àéðä áåã÷ú ñîåê ìúùîéù ìéãò àí áåòì áðãåú ìèîà áåòìä æ'

2.

Rejection: If so, she does not check right after Bi'ah, to know if he was Bo'el Nidah to be Metamei him for seven days!

åòåã ÷ùä ã÷àîø á''ù ùîà úçôðä ùëáú æøò ááéàä ùðéä

(f)

Question #4: Beis Shamai say "perhaps semen will cover [a drop of blood] in the second Bi'ah;

äéä ìå ìåîø ááéàä àçøåðä ëéåï ãìá''ä àéðä áåã÷ú òã ìàçø úùîéù àçøåï

1.

They should have said "in the last Bi'ah", since Beis Hillel hold that she does not check until after the last Bi'ah!

åòåã ãá''ä ð÷è ðéîå÷ åá''ù ð÷è ìéùðà àçøéðà ùîà úçôðä

(g)

Question #5: Beis Hillel said "Nimok" (perhaps blood was dissolved in semen), and Beis Shamai used a different expression, lest [semen] cover [a drop];

äéä ìå ìá''ù ðîé ìîéð÷è ðéîå÷ ëéåï ã÷àé òì ãí ùáøçí åìà òì äãí ùòì äòã ãäà áéú äìì ìà îöøëé áãé÷ä àçø úùîéù øàùåï

1.

Also Beis Shamai should have discussed "Nimok", since they discuss blood in the womb, and not on the Ed, for Beis Hillel do not require Bedikah after the first Bi'ah! (This Dibur continues on Amud B.)

16b----------------------------------------16b

åòåã ã÷àîø îãáøé ëåìï ðìîã áòì ðôù ìà éáòåì åéùðä ôéøåù áìà áãé÷ä áéðúéí àôéìå ìáòìä âøéãà

(h)

Question #6: It says "from all of their words, we learn that a Ba'al Nefesh (pious person) should not have Bi'ah and repeat (another Bi'ah), i.e. without checking in between, even [not for Taharos, rather,] just for her husband;

äà ìá''ä àó ìèäøåú ìà öøéëä áãé÷ä

1.

Beis Hillel do not require [checking] even for Taharos!

åðøàä ìø''é ëôéøåù øùá''í ãìá''ù öøéëä á' òãéí çãùéí àçø úùîéù àçã ìå åàçã ìä

(i)

Explanation #2 (Ri, Rashbam): Beis Shamai require two new Edim after Bi'ah - one for him, and one for her;

åäà ã÷úðé öøéëä äééðå ëìåîø ùäéà îëéðä ëãúðï áðåú éùøàì îùîùåú áá' òãéí àçã ìå åàçã ìä

1.

The Mishnah says "she needs." This means that she prepares, like the Mishnah teaches "Benos Yisrael have Bi'ah with two Edim - one for him, and one for her;

àò''â ãìôðé úùîéù àéðä öøéëä çãù àìà öðåòåú

2.

Implied question: Only Tzenu'os require a new Ed before Bi'ah!

äééðå ìôé ùàéï äòã îìåëìê ë''ë àáì ìàçø úùîéù ùîìåëìê áùëáú æøò öøéëåú áëì ôòí çãù

3.

Answer: This is because the Ed is not so dirty. However, after Bi'ah, it is dirty with semen. They need a new Ed every time.

åá''ä àåîøéí ãéä áá' òãéí ëì äìéìä îåãéí ùöøéëä áãé÷ä àçø ëì úùîéù àê ãìà îöøëé çãù

(j)

Explanation #2 (cont.): Beis Hillel say, two Edim suffice for the entire night. They agree that she must check after every Bi'ah, but they do not require new [Edim];

åèòîà îùåí ãàçø úùîéù àéëà øåá ìëìåê îùëáú æøò åàéï øéåç áòã çãù åàôùø ãàôéìå öðåòåú ìà áòå çãù ìàçø úùîéù åäùúà àúé ùôéø äëì

1.

The reason is because after Bi'ah, there is much filth from semen, and there is no gain from using a new Ed. Perhaps even Tzenu'os do not require new [Edim] after Bi'ah. Now, everything is fine.

8)

TOSFOS DH Lo Yiv'ol v'Yeshaneh

úåñôåú ã"ä ìà éáòåì åéùðä

(SUMMARY: Tosfos explains the stringency and the support from the Beraisa.)

ôéøåù àí ìà éáãå÷ ãùîà îçîú çéîåã úùîéù øàùåï øàúä

(a)

Explanation: [He should not have a second Bi'ah] unless he checks, lest due to desire of Bi'ah she saw;

åãå÷à áòì ðôù ãø' æéøà éãò ðîé ãìáòìä ìà áòéà áãé÷ä

1.

This is only for a Ba'al Nefesh, for also R. Zeira knew that Bedikah is not needed for her husband.

åøáà àîø àôé' áòì ðôù ìà ãìîà ìáå ðå÷ôå åôåøù

2.

Rava said that even a Ba'al Nefesh should not [be stringent for this], lest he will be worried and refrain.

åà''ú åîàé îééúé úðéà ðîé äëé ãìîà áøééúà ìà îééøé ááòì ðôù àìà áñúí áðé àãí àå ááéàä øàùåðä

(b)

Question: How does the Beraisa support this? Perhaps the Beraisa does not discuss a Ba'al Nefesh, rather, Stam people, or the first Bi'ah!

åé''ì ãàáì ìáòìä îåúøú îùîò äéúø âîåø ìëì äòåìí åàôé' ááéàä ùðéä

(c)

Answer: "However, she is permitted to her husband" connotes a total Heter for everyone, even for the second Bi'ah.

9)

TOSFOS DH Badkah v'Avad ha'Ed

úåñôåú ã"ä áã÷ä åàáã äòã

(SUMMARY: Tosfos brings two explanations about when she checked.)

ìôéøåù øùá''í ä''ô áã÷ä ìôðé úùîéù åàáã äòã ìôðé úùîéù àñåøä ìùîù òã ùúáãå÷ ôòí ùðéä

(a)

Explanation #1 (Rashbam): She checked before Bi'ah and the Ed was lost before Bi'ah. She may not have Bi'ah until she checks a second time;

àáì ìàçø úùîéù àôéìå ìà àáã äòã öøéëä ìòåìí áãé÷ä ìôðé úùîéù

1.

However, after Bi'ah, even if the Ed was not lost, she must check before [another] Bi'ah.

åø''à ôøéê îîúðé' ùôéø àò''â ãîúðé' ìà àééøé áòã ùìôðé úùîéù àìà áùì àçø úùîéù

2.

R. Ila asks properly from our Mishnah, even though our Mishnah does not discuss the Ed before Bi'ah, rather, the Ed after Bi'ah. (The Ed after Bi'ah is like an Ed before the next Bi'ah, and our Mishnah does not require that she see it before the next Bi'ah

à''ð îééøé äëà áòã ùàçø úùîéù àí àáã àñåøä ìùîù òã ùúáãå÷ àôé' àí øåöä ìùîù îéã àçø úùîéù øàùåï

(b)

Explanation #2: Here we discuss the Ed after Bi'ah. If it was lost, it is forbidden to have Bi'ah until she checks, even if he wants to have Bi'ah immediately after the first Bi'ah;

àáì àí ìà àáã îåúøú ëé ìîä úáãå÷ á' ôòîéí îéã æä àçø æä

1.

However, if it was not lost, she is permitted. Why should she check twice, once immediately after the other?

10)

TOSFOS DH Mal'ach ha'Memuneh Al ha'Herayon

úåñôåú ã"ä îìàê äîîåðä òì ääøéåï

(SUMMARY: Tosfos explains that this angel is not appointed over birth.)

àáì òì äìéãä àéï ùåí îìàê îîåðä ëãàîø áøéù úòðéú (ãó á.) â' îôúçåú áéãå ùì ä÷á''ä ùì çéä åùì âùîéí åùì úçééú äîúéí

(a)

Distinction: However, there is no angel appointed over birth, like it says in Ta'anis (2a) that there are three keys in Hash-m's hand - of birth, rain and Techiyas ha'Mesim;

åäðäå ùìù îôúçåú ðîé ôòîéí îåñøéï ìùìéç ìôé ùòä ùäøé àìéäå äéä áéãå îôúç ùì âùîéí åäçééä äîú åëï àìéùò åëîä öãé÷éí

1.

Also these three keys, sometimes he hands them over to a Shali'ach tmp, for Eliyahu had in his hand the key of rain, and he revived a Mes, and also Elisha and several Tzadikim [revived Mesim];

åàó áøé (àéåá ìæ) ùäåà ùø îèø àéï òåùä àìà áøùåú ä÷á''ä

2.

Af Beri, the minister of rain, acts only with Hash-m's permission.

11)

TOSFOS DH ha'Kol bi'Ydei Shamayim Chutz mi'Yir'as Shamayim

úåñôåú ã"ä äëì áéãé ùîéí çåõ îéøàú ùîéí

(SUMMARY: Tosfos resolves this with the Gemara in Kesuvos.)

åáàìå ðòøåú (ëúåáåú ì.) ãàîø äëì áéãé ùîéí çåõ îöéðéí åôçéí

(a)

Implied question: In Kesuvos (39a) it says that everything is bi'Ydei Shamayim, except for chills and fevers!

äëà àééøé áúåìãåú äàãí åáîãåúéå åäúí îééøé áîàåøòåú ëâåï çìàéí åôåøòðéåú ãäëì ðâæø òìéå åàéðå éëåì ìéæäø

(b)

Answer: Here we discuss a person's dispositions and traits. There we discuss happenings, like illnesses and punishments. Everything is decreed on him and he cannot be careful;

ëãàîø áçåìéï (ãó æ:) àéï àãí ðå÷ó àöáòå îìîèä àà''ë îëøéæéï òìéå îìîòìä çåõ îöéðéí åôçéí ùéëåì ìùîåø òöîå

1.

It says in Chulin (7b) that one does not stub his finger below, until it is announced about him from above, except for chills and fevers, from which he can guard himself.

åà''ú åäà çæ÷éä çæà ãäåå ìéä áðé ãìà îòìå (áøëåú é.) àìîà ãðâæø ÷åãí ìéãä ùìà éäéå éøàé ùîéí

(c)

Question: Chizkiyah [ha'Melech] saw (through Ru'ach ha'Kodesh) that he will have an improper son. This shows that it [can be] decreed before birth that people will not fear Shamayim!

åé''ì ãäøàäå îä ùòúéã ìäéåú åòåã ãäøáä ãáøéí úìåé áîæì

(d)

Answer: They showed him what will be in the future. Further, many things depend on Mazel. (Maharam - we asked that Chizkiyah knew through prophecy that his son will be a Rasha, i.e. this was bi'Ydei Shamayim. We answer that based on his Mazel, he knew that his children will be Resha'im. Below, Tosfos explains why what depends on Mazel is not called bi'Ydei Shamayim.)

ëãàîø áùéìäé ùáú (ãó ÷ðå.) îàï ãàéúéìéã áöã÷ éäà öã÷ï áîöåú ãàéúéìéã áùáú îú÷øé ÷ãéùà åëï äà ãàîøé ëìãàé ìàîéä ãøá ðçîï áø éöç÷ áøéê âðáà ìéäåé (ùí:)

1.

It says in Shabbos (156a) that one who is born in the Mazal of Tzedek will be a Tzadkan in Mitzvos (give Tzedakah). One who is born on Shabbos will be called Kadosh. Also, astrologers told Rav Nachman's mother "your son will be a thief."

ãàéï (äâäú îäø"î) æä áéãé ùîéí ëé àéï ä÷á''ä øåöä ìùðåú äéìåê äîæìåú

2.

This is not [called] bi'Ydei Shamayim, because Hash-m does not want to change the motion of the Mazalos.

12)

TOSFOS DH Sar ha'Nargan

úåñôåú ã"ä ùø äðøâï (äâäú îäøù"à)

(SUMMARY: Tosfos brings the Aruch's explanation.)

ôéøù áòøåê ùîúøòîéí òìéå àôéìå (äâäú òøåì ìðø) ááéú äîùúàåú:

(a)

Explanation (Aruch): They complain about him even in the drinking house.

OTHER D.A.F. RESOURCES
ON THIS DAF