1)

(a)They asked Rav Nachman whether Vestos are d'Oraysa - in which case thewoman is Tamei should she fail to make a Bedikah at the time, and even if she examined herself later and did not find blood; or de'Rabbanan - in which case, the Rabbanan obligated her to make a Bedikah, but did not declare her Tamei if she did not.

(b)The principle that is synonymous with 'Vestos d'Oraysa' is - 'Orach bi'Zemano Ba' (the period comes when it falls due).

2)

(a)Rav Nachman replied by citing his Rav Huna in the name of Rav, who ruled, in a case where a woman who has a Veses fails to examine herself when the time falls due, but who finds blood during a later inspection - that 'Chosheshes le'Vestah' (one has to take into account both her Veses) 've'Chosheshes li'Re'iyasah' (and her sighting).

(b)The ramifications of the ruling ...

1. ... 'Chosheshes le'Vestah' are - that if the sighting occurred more than twenty-four hours after the Veses, she is nevertheless Tamei already from the time of the Veses.

2. ... 've'Chosheshes li'Re'iyasah' are - that if the sighting took place within twenty-four hours of the Veses, she is nevertheless Tamei from twenty-four hours before the sighting.

(c)Even if Vestos are d'Oraysa, Rav Huna needs to say that she later had a sighting (despite the fact she is Tamei anyway), to teach us - that she is Tamei from the time of the sighting as well (as we just explained).

(d)The second Lashon extrapolates - from the fact that Rav Huna saw fit to mention that she later had a sighting, that Vestos are only de'Rabbanan. Because if it was d'Oraysa, she would be Tamei anyway.

3)

(a)In a similar case, but where the woman subsequently made an inspection and did not find blood, Rav rules that she is Tahor. According to Shmuel - she is Tamei, due to the principle 'Orach bi'Zemano Ba'.

(b)We initially assume - that Rav holds 'Vestos de'Rabbanan', and Shmuel, d'Oraysa.

(c)Rebbi Zeira rejects this suggestion however, establishing Rav's latter ruling (even assuming that he holds Vestos d'Oraysa) - when the Bedikah took place Toch Shi'ur Veses (in which case it is clear that there was no blood).

(d)Whereas Rav's ruling (in the first Lashon), where he declared her Tamei (under the same circumstances) speaks - when she made the Bedikah after Shi'ur Veses.

4)

(a)In the previous case (where the woman examined Toch Shi'ur Veses) Shmuel holds - that 'Orach bi'Zemano Ba' dictates that there was definitely a sighting.

(b)When others say than Rav and Shmuel made two independent statements and that in fact, they do not argue, they mean - that Rav is speaking about a Bedikah before Shi'ur Veses, and Shmuel, after Shi'ur Veses.

(c)Rav Nachman bar Yitzchak finally establishes their Machlokes with regard to - whether Vestos are d'Oraysa or de'Rabbanan, like we explained it initially.

5)

(a)Rav Sheishes establishes Vestos as a Machlokes Tana'im between Rebbi Eliezer in a Beraisa and Rebbi Yehoshua (with reference to a woman with a Veses who did not examine herself). Rebbi Eliezer rules 'Temei'ah Nidah', whereas according to Rebbi Yehoshua - 'Tibadek'.

(b)We also cite a Beraisa which cites a dispute between Rebbi Meir, who holds - Temei'ah Nidah, and the Chachamim, who hold - Tibadek.

(c)And Abaye also cites the Mishnah in B'nos Kutim (that we discussed in the first Perek) where Rebbi Meir declares Tahor a woman whose Veses passes whilst she is in hiding when the Boleshes enters the town - implying that if not for the fear, she would be Tamei (a proof that he holds 'Vestos d'Oraysa').

6)

(a)We suggest that the Tana'im in the Beraisa discussing a woman who sights blood caused by a wound in the Mekor during the time that she is due to become Tamei, argue over the same point. Raban Shimon ben Gamliel declares her Tahor. Rebbi rules, assuming that she ...

1. ... does not have a Veses - that she is Tahor (like Raban Shimon ben Gamliel).

2. ... has a Veses - that she is Tamei ('Chosheshes').

(b)Initially, we establish their Machlokes - with regard to whether Vestos are d'Oraysa (Rebbi) or de'Rabbanan (Raban Shimon ben Gamliel).

(c)Ravina concludes however, that according to Raban Shimon ben Gamliel, although she is Tahor, the blood is Tamei - because all blood that comes from the M'kor is Tamei (even if the woman is not).

(d)Rebbi then says - that if we suspect that she is Tamei, then the blood is Tamei, too; but if the woman is Tahor, so is the blood.

(e)They both hold however - that Vestos are de'Rabbanan.

7)

(a)Beis Shamai, in our Mishnah, requires a fresh cloth for each and every Tashmish, which she examines - the next morning.

(b)If she doesn't have a fresh cloth for every Tashmish - then she has no option but to perform Tashmish with a light, and examine the cloth after each Tashmish (see Sugya on the following Daf).

(c)According to Beis Hillel - two cloths will suffice for the whole night, one for before the first Tashmish and one for after the last one.

(d)Both parties permit Tashmish even without checking between one Tashmish and the next whether she had a sighting or not - since, as we learned in the first Perek, the Bedikah for her husband is not intrinsically necessary, and is only on account of the Bedikah for Taharos.

8)

(a)Notwithstanding Beis Shamai's ruling in our Mishnah, the Beraisa states - that it is despicable to perform Tashmish with a light shining.

(b)In another Beraisa, Beis Shamai objects to Beis Hillel's ruling (making do with one cloth for the duration of the night) - due to the possibility that the Zera of the second Tashmish will cover over the drop of blood that appeared in the womb during the first Tashmish, rendering it indiscernible (see also Tosfos ha'Rosh).

(c)They counter Beis Hillel's retort that the same could happen in the course of one Tashmish (so what is the point of Beis Shamai's decree) - in that the likelihood of it happening is far greater during the second time.

9)

(a)Rebbi Yehoshua in a Beraisa - accepted the opinion of Beis Shamai.

(b)When his Talmidim protested that he made Tashmish that much more difficult - he replied that it was worth making life more difficult (by prolonging the preliminaries) in this world, so that they could enjoy a prolonged stay in the World to Come.

(c)Rebbi Zeira extrapolates from both Beis Hillel and Beis Shamai that a Ba'al Nefesh (who has a lot of Yir'as Shamayim) should not perform a second Tashmish without a Bedikah - from the fact that even Beis Hillel requires a Bedikah in the morning, a proof that they contend with the possibility that Tashmish causes the woman to have a sighting (in which case, they ought to be afraid that the first Tashmish caused a sighting).

(d)According to Rava - seeing as the main reason for the Bedikah is because of Taharos, there is no proof from Beis Shamai and Beis Hillel for such a Chumra.

(e)The Beraisa (which we already cited in the first Perek, and) which we now cite in support of Rava, rules that if the husband left his wife be'Chezkas Tamei - he is only permitted to return to her if she explicitly states that she is Tahor.

10)

(a)Rebbi Aba Amar ... Rav rules that if a woman lost the cloth with which she performed the Bedikah before Tashmish - she is forbidden to perform Tashmish before Making another examination.

(b)In answer to Rebbi Ila's Kashya, why this should be any worse that where the cloth is not lost, and where she is permitted to perform Tashmish even though she has not yet inspected it, Rava answers - that the proof that she made the Bedikah needs to be available when she performs Tashmish (otherwise what is the point of the Takanah to perform a Bedikah).

(c)Rebbi Yochanan learns from the Pasuk in Iyov "Yovad Yom Ivaled bo, ve'ha'Laylah Amar Horeh Gaver" - that night is the time for Tashmish (and it is forbidden to so by day).

(d)Resh Lakish learns this from the Pasuk in Mishlei "Bozeh Derachav Yamus". He ...

1. ... knows that the Pasuk is referring to Tashmish - from the word "Derachav", which has connotations of Tashmish (like the Pasuk in Mishlei "Derech Gever be'Almah").

2. ... then interprets the Pasuk to mean - that seeing as Tashmish by day leads to Bizayon (as sometimes a man sees something on the woman that he does not like, and comes to despise her), someone who does so, is Chayav Misah bi'Yedei Shamayim.

11)

(a)Resh Lakish explains the Pasuk cited by Rebbi Yochanan ("ve'ha'Laylah Amar Horeh Gaver") like Rebbi Chanina bar Papa, who, based on the fact that "Laylah" is the name of the angel in charge of conception, explains the Pasuk to mean - that after the conception, Laylah takes the drop to heaven, and asks Hash-m whether the person will be strong or weak, wise or foolish, rich or poor.

(b)He does not include the question 'Rasha O Tzadik' in the list, because of a statement by Rebbi Chanina - that (based on the Pasuk n Eikev "ve'Atah Yisrael, Mah Hash-m Elokecha Sho'el me'Imach ki-im le'Yir'ah Osi") - this is the one thing that Hash-m leaves in the hands of the person himself.

(c)Rebbi Yochanan learns this from the fact - that the Pasuk writes "ve'ha'Laylah Amar Horeh Gever Laylah" (instead of 'Gever Horeh') , deliberately inverting the two words in order to place "Horeh" next to "Laylah".

(d)And Rebbi Yochanan learns the Pasuk cited by Resh Lakish ("Bozeh Derachav Yamus") like ben Sira, who lists three things that he detests, adding a fourth that he does not like, but does not detest it to the extent that he does the first three.

12)

(a)The first thing on ben Sira's list is "Sar ha'Nargol be'Veis ha'Mishta'os", which means a Talmid-Chacham who is always to be seen at parties. Two alternative versions are "Sar ha'Nargan" and "Sar ha'Nargaz. The former means a Talmid-Chacham who talks a lot. The latter - one who gets angry, looking disgusting and conveying the impression that he is inebriated (see also Agados Maharsha).

(b)"ha'Moshiv Sheves bi'Meromei Karas" means - that he learns with his Talmidim in an exposed spot, which is a sign of conceit, and which is also prone to disturbance from passers-by.

(c)The third thing is someone who holds his Amah whilst urinating, and the fourth, someone who enters his friend's house without knocking, to which Rebbi Yochanan added - 'even his own house'.

(d)ben Sira considered this wrong - because the members of his household may be doing something in the realm of Tzeni'us which they would prefer him not to see.

13)

(a)Rebbi Shimon ben Yochai lists four things that Hash-m detests, and of which he was not too fond either. Besides the last two of ben Sira, he adds someone who urinates in front of his bed naked and - someone who performs Tashmish in front of any creature.

(b)When Rav Yehudah asked Shmuel whether this meant even in the presence of mice, he replied - that he was referring to performing Tashmish in the presence of their slaves and maid-servants, like such and such a family ...

(c)... who did that, even though they would not dream of doing it in front of anybody else, because they applied the D'rashah (based on the Pasuk in Vayeira "Sh'vu lachem Po im ha'Chamor") comparing slaves to donkeys (which is applicable in other areas of Halachah).