{"id":6228,"date":"2019-10-30T09:20:08","date_gmt":"2019-10-30T07:20:08","guid":{"rendered":"https:\/\/www.dafyomi4women.org\/daf\/?p=6228"},"modified":"2019-10-30T10:01:12","modified_gmt":"2019-10-30T08:01:12","slug":"nidda-7-%d7%a0%d7%93%d7%94-%d7%96","status":"publish","type":"post","link":"https:\/\/www.dafyomi4women.org\/daf\/2019\/10\/nidda-7-%d7%a0%d7%93%d7%94-%d7%96\/","title":{"rendered":"Nidda 7 \u05e0\u05d3\u05d4 \u05d6"},"content":{"rendered":"

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A dough at the stage where challa can be taken is already considered like challa for purposes of impurities (if a case of doubt arises). The gemara assumes that dough from which challa is ready to be taken but hasn’t yet been taken is like non sacred items that people treat like truma and therefore questions the previous halacha from the fact that we do not have the laws of retroactive impurity (a case of doubt) for non sacred items that were treated like truma. Two answers are given. Rabbi Eliezer ben Horkanus and Rabbi Yehoshua disagree regarding to which women the laws of retroactive impurtiy are not applicable. Why was Rabbi Eliezer’s opinion is prefered but was only followed after his death? What are the definitions of the four women who Rabbi Eliezer wqas referring to? In what other cases do we hold like Rabbi Eliezer.<\/p>\n

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