1)

(a)Rebbi Yirmiyah asked Rebbi Zeira whether Dayah Sha'atah will apply in a case where the pregnancy became discernible the day after a woman sighted blood. Rebbi Zeira replied - that since her head and limbs did not feel heavy when the sighting occurred, Me'es Le'es, and not Dayah Sha'atah, applies.

(b)That old man asked Rebbi Yochanan whether, according to those who hold 'Vestos d'Oraysa' - (the source of which is Halachah le'Moshe mi'Sinai') we will apply Dayah Sha'atah in a case where a pregnant woman failed to examine herself on the day that her Veses was due.

(c)According to those who say Vestos is de'Rabbanan - it is obvious that we will say Dayah Sha'atah.

2)

(a)Rebbi Zeira resolved the She'eilah from a Mishnah in the fourth Perek, where Rebbi Meir, discussing a woman who is hiding from the enemy when her Veses arrives, declares her Tahor even though she failed to examine herself - because of the principle 'Fear removes the blood'.

(b)He extrapolated from the Mishnah that Rebbi Meir holds 'Vestos d'Oraysa' - because otherwise, the woman would be Tahor in any event, even though she failed to examine herself.

(c)And he went on to resolve Rebbi Yirmiyah's She'eilah from there - since a Me'uberes is a Mesulekes Damim no less than a woman who is frightened, who we see, does not require examination.

3)

(a)Rebbi Meir in a Beraisa, substantiates his ruling in our Mishnah, and applies the Din of Me'es Le'es u'mi'Pekidah li'Pekidah to a feeding mother whose baby died within twenty-four months. And he extrapolates from there - that (seeing as it all depends on the baby feeding), we apply Dayah Sha'atah even if she feeds her baby up to four or five years.

(b)Rebbi Yehudah, Rebbi Yossi and Rebbi Shimon say that a woman ...

1. ... whose baby dies within twenty-four months - may nevertheless rely on Dayah Sha'atah. Consequently, they rule that a woman ...

2. ... who feeds her baby up to four or five years - is nevertheless subject to Me'es Le'es and mi'Pekidah li'Pekidah.

(c)According to Rebbi Meir, the reason that a woman who gives birth is Mesulekes Damim is based on the fact that when she gives birth, her blood turns into milk. Whereas according to Rebbi Yehudah, Rebbi Yossi and Rebbi Shimon - it occurs because the body goes into shock, and only recovers after twenty-four months.

4)

(a)We ask why Rebbi Meir needs to say 'Lefichach' - because since from his initial ruling, it is clear that it all depends on the baby feeding, it is obvious that as long as he continues to feeds, the blood will turn into milk and we will say Dayah Sha'atah.

(b)And we answer that Rebbi Meir said 'Lefichach' because Rebbi Yossi said 'Lefichach' - which he did to preclude from the theory that he also holds 'Dam Ne'ekar ve'Na'aseh Chalav' (like Rebbi Meir), and that, like Rebbi Meir, he would therefore hold Dayah Sha'atah even beyond twenty-four months, should she continue to feed him.

(c)It is blatantly obvious that Rebbi Meir does not hold like Rebbi Yossi - because if he did, then he would hold Dayah Sha'atah up to twenty-four months, even if the baby died.

5)

(a)According to the opinion of Rebbi Meir, Rebbi Ila'i learns from the Pasuk in Iyov "Mi Yiten Tahor mi'Tamei", - that the (Tamei) blood turns into (Tahor) milk.

(b)The Rabbanan (Rebbi Yossi) interpret the Pasuk like Rebbi Yochanan, who explains - that the (Tamei) Shichvas Zera (Semen) produces a (Tahor) baby.

(c)The continuation of the Pasuk "Lo Echad?" means - 'Is it not Hash-m (who is called 'Hashem Echad') who does this?

(d)Rebbi Elazar (ben P'das) interprets the Pasuk with regard to Mei Nidah (the ashes of the Parah Adumah) - in that the Kohen who sprinkles it and the person on whom it is sprinkled are both Tahor, whereas whoever touches it becomes Tamei.

6)

(a)The problem with Rebbi Eliazar is that, bearing in mind that the Pasuk writes in Chukas "u'Mazeh Mei ha'Nidah Yechabes Begadav"- how he can still say that the Kohen who sprinkles the Mei ha'Nidah is Tahor?

(b)We answer initially - that "Mazeh" actually refers to someone who touches it.

(c)Besides the fact that the Torah mentions both Mazeh and Noge'a, the problem with this answer is - that there is no Din of washing clothes with regard to touching (only with regard to Mazeh).

(d)So we reinterpret "u'Mazeh Mei ha'Nidah" with reference to - someone who carries it ...

(e)... and the reason the Torah write "Mazeh" is - to teach us that the Shi'ur that someone must carry in order to become Tamei is equivalent to Shi'ur that the Kohen requires to sprinkle it.

7)

(a)Those who hold that the Mei Nidah do not require a Shi'ur - are referring to how much of it must reach the person who is becoming Tahor, but even they agree that the Mei Nidah in the bowl does require a Shi'ur ...

(b)... which, according to the Mishnah in Parah must be - sufficient to be able to dip in the tips of the hyssop stalks and then sprinkle on the Tamei person.

(c)Shlomoh Hamelech commented about the discrepancy regarding the Mei Nidah - "Amarti Echkamah, ve'Hi Rechokah Mimeni" ('I said I was wise, but it (wisdom) is far from me').

8)

(a)Our Mishnah defines the Din of a Zekeinah there where three Onos pass close to old age without sighting blood. Rav Yehudah defines close to old age as when her friends refer to her as an old woman. Resh Lakish says - when her friends begin to call her an old woman and she is not embarrassed (see Tosfos DH 'Kol').

(b)Rebbi Zeira and Rebbi Shmuel bar Rav Yitzchak argue whether Resh Lakish means - as long as she does not object (even if she is personally embarrassed) or that if she is not embarrassed will suffice.

(c)Resh Lakish in the name of Rebbi Yehudah Nesi'a gives an average Onah as thirty days (between one sighting and the next). Rava Amar Rav Chisda as - twenty.

(d)It is possible to say that they do not however argue - because whereas Resh Lakish includes the days of Tum'ah (seven days of Nidus and three, of Zivus), Rava does not (see Tosfos DH 'Yemei').

9)

(a)The Beraisa rules in the case where ...

1. ... a Zekeinah does not have a sighting for three Onos and then sees - Dayah Sha'atah.

2. ... if the previous scenario repeated itself a second time - Dayah Sha'atah.

3. ... if the previous scenario repeated itself a third time - Harei hi ke'Chol ha'Nashim u'Metam'ah Me'es Le'es ... .

(b)This does not necessarily speak when all three sets consisted of either ninety or ninety-one day ('Kivnah'), the Tana concludes, but even if ...

1. ... 'Pichsah' - if she first did not sight blood for ninety-three days, then, ninety-two, and then, ninety-one days or ...

2. ... 'Hosirah' - with reference to the opposite sequence (see Tosfos DH 'Pichsah ve'Hosirah').

(c)The problem with the Lashon 'Afilu Pichsah ... ' according to ...

1. ... Rebbi Dosa (who holds Dayah Sha'atah with regard to a woman with a Veses) is - that by Kivnah, the Din ought to be Dayah Sha'atah (in which case the Din by Kivnah is incorrect, and the term 'Afilu' meaningless.

2. ... the Rabbanan (who hold Tamei Me'es Le'es even in the case of a woman who has a Veses) - it would have been more appropriate to write the reverse 'Afilu Kivnah' (to preclude from the opinion of Rebbi Dosa).

(d)So we amend the Beraisa, according to ...

1. ... the Rabbanan - to read 'Afilu Kivnah', and according to ...

2. ... Rebbi Dosa - 've'Lo she'Kivnah, Ela she'Pichsah ve'Hosirah; Aval Kivnah, Kav'ah lah Veses ve'Dayah Sha'atah'.

10)

(a)Rebbi Eliezer cited a case with a girl in Hislu who skipped three Onos - where the Chachamim ruled Dayah Sha'atah.

(b)When he tried to prove from there that every woman who skips three Onos adopts the Din of Dayah Sha'atah, the Rabbanan retorted - that one cannot bring a proof from a case of emergency which the case there happened to be ...

(c)... either because is was a year of draught (and they did not want to cause a loss of Taharos) or - because there were a lot of Taharos involved, and to declare them all Tamei Me'es Le'es would have resulted in a big loss.

(d)We already discussed the Beraisa where, after ruling like Rebbi Eliezer, Rebbi recalled - that no ruling had as yet been issued in the matter before declaring that due to Rebbi Eliezer's greatness, one could rely on him to be lenient in time of emergency.

11)

(a)Another Beraisa discusses a Tinokes (under Bas-Mitzvah) who becomes Tamei Me'es Le'es u'mi'Pekidah li'Pekidah ...

1. ... after her third sighting,

2. ... after having had three sightings, and skipping three Onos - when she skips three Onos twice more and then has a sighting.

(b)The three sets of three Onos were - either Pichsah or Hosirah (according to Rebbi Dosa, like we learned earlier).

(c)The S'vara behind this latter ruling is - that it has now become clear that, when she skipped three Onos, it was not because she was Mesulekes Damim, but because she had changed to a new Veses (of three Onos).

(d)The author of this Beraisa is -Rebbi Eliezer (who holds that any woman who skips three Onos adopts the Din of Dayah Sha'atah).

(e)The Tana rules - that if a girl has reached the age of Nidus and sees for ...

1. ... the first time - Dayah Sha'atah

2. ... the second time - Tamei Me'es Le'es ... .

3. ... the first time after skipping three Onos - Dayah Sha'atah.

12)

(a)The Beraisa concludes that the Din of a woman who has reached the age where she expects to see, and who then sees ...

1. ... for the first time is - Dayah Sha'atah.

2. ... the second time is - Me'es Le'es.

(b)The reason that, in the previous ruling, she needs to see twice before she is Metamei Me'es Le'es is - because there, unlike here, she is still a Ketanah (and therefore first requires a Chazakah of seeing).

(c)A Chazakah takes place after two times (and not three) - according to Rebbi.

(d)The Tana who argues with Rebbi and requires three times for a Chazakah is - Raban Shimon ben Gamliel.

13)

(a)The reason that the Beraisa then requires three lots of three Onos before applying Me'es Le'es is - because once again, seeing as she is a Ketanah, the first three-Onah break causes her to revert to her initial Chazakah of not seeing, and she requires a fresh Chazakah of seeing (like she did originally).