1)

(a)We learned in the first Perek that a Me'uberes or a Menikah who skips three Onos, is subject to the Din of Dayah Sha'atah. What does the Tana say in a case where she skipped part of the three Onos during the days of pregnancy and the rest whilst she was feeding, or vice-versa?

(b)What is the Kashya from here on Levi?

(c)What do we answer?

1)

(a)We learned in the first Perek that a Me'uberes or a Menikah who skips three Onos, is subject to the Din of Dayah Sha'atah. In a case where she skipped part of the three Onos during the days of pregnancy (without a sighting) and the rest whilst she was feeding, or vice-versa, the Tana rules that - they combine to make up the three Onos.

(b)We ask why, according to Levi - she should require not seeing blood during the days of Taharah (as we asked in the previous Kashya)?

(c)And we answer, like we answered there - that she only requires not actually seeing blood for a minimal amount of time, and the remainder of the time combines with the days of pregnancy, whether she sees blood or not.

2)

(a)What does the Tana say about a woman who has a sighting after Dam Tohar?

(b)How does this create a problem with Rav?

(c)Why is there no problem with Levi?

(d)How do we establish the case (to solve the problem)?

(e)So what if Me'es Le'es is not applicable, why do we not apply mi'Pekidah li'Pekidah'?

2)

(a)The Tana rules that, should a woman have a sighting after Dam Tohar - both Shamai and Hillel agree that we apply Dayah Sha'atah.

(b)On the assumption that the Tana is speaking even after a number of days have elapsed since the termination of the days of Tohar (for example, that she saw on the eighty-fourth day), this creates a problem with Rav - according to whom this is not the first sighting from this source, in which case she ought to be declared Tamei me'Eis le'Eis?

(c)There is no problem with Levi - seeing as this is the first sighting from this source (since before the birth).

(d)To solve the problem, we establish the case - where she saw immediately on the forty-first or eighty-first day (when me'Eis le'Eis is not applicable ...

(e)... and wherever me'Eis le'Eis is not applicable - we do not apply mi'Pekidah li'Pekidah' either.

3)

(a)On the previous Amud, we cited the Beraisa, which explains that, in a case of Yoledes be'Zov, Beis Shamai and Beis Hillel follow their previous rulings (with regard to whether it is Metamei only Lach [Beis Shamai] or Lach and Yavesh [Beis Hillel]). What is the problem with Levi from there?

(b)What will Levi reply to that?

3)

(a)On the previous Amud, we cited the Beraisa, which explains that, in a case of Yoledes be'Zov, Beis Shamai and Beis Hillel follow their previous rulings (with regard to whether it is Metamei only Lach [Beis Shamai] or Lach and Yavesh [Beis Hillel]). According to Levi - seeing as the Yoledes has already counted seven clean days, what she now sees after that is from a source of Taharah. So why do Beis Hillel declare her Tamei mi'd'Oraysa?

(b)Levi will reply that - he holds like the Tana (that we cited a little earlier) 've'Shavin be'Ro'eh achar Dam Tohar she'Dayah Sha'tah', which Levi establishes even when there is a time lag between the end of the days of Taharah and her sighting (and which disagrees with the Beraisa from which we are querying him).

4)

(a)Alternatively, we establish the Beraisa by Shofa'as (where she had one long sighting that lasted from the days of Tum'ah into the days of Taharah). But the Tana says 'Safrah'? How can she possibly have counted seven clean days, if she did not stop seeing?

(b)How can not seeing blood during the first seven days of Tumah count as the seven clean days?

(c)What forces us to establish the Beraisa by a Yoledes Nekeivah, and not a Yoledes Zachar?

4)

(a)Alternatively, we establish the Beraisa by Shofa'as (where she had one long sighting that lasted from the days of Tum'ah into the days of Taharah). Granted, the Tana says 'Safrah', and it is not possible to have counted seven clean days, if she did not stop seeing. Nevertheless - we establish the Beraisa in the case of a woman who gave birth to a girl, and who saw blood during the second week, but not during the first ...

(b)... and this Tana holds that - not seeing blood during the first seven days of Tum'ah counts as the seven clean days.

(c)What forces us to establish the Beraisa by a Yoledes Nekeivah, and not a Yoledes Zachar is that - in the latter case, it would be impossible to incorporate seven clean days and Shofa'as from the days of Tum'ah into the days of Taharah at one and the same time.

5)

(a)Ravina told Rav Ashi that when Rav Sh'man from Sichra visited his town, he ruled like both Rav and Levi le'Chumra. What did Rav Ashi rule?

(b)And what did Mereimar say?

(c)What is the Halachah?

(d)What constitutes ...

1. ... le'Chumra?

2. ... le'Kula?

5)

(a)Ravina told Rav Ashi that when Rav Sh'man from Sichra visited his town, he ruled like both Rav and Levi le'Chumra. Rav Ashi however - ruled like Rav, both le'Chumra and le'Kula ...

(b)... as did Mereimar ...

(c)... and that is the Halachah

(d)By ...

1. ... le'Chumra, we are referring to - where she sees from the days of Tum'ah into the days of Taharah, and by ...

2. ... le'Kula - where she sees from the days of Taharah into the days that follow (as we already explained).

36b----------------------------------------36b

6)

(a)What does our Mishnah say about a woman who has pains before childbirth and who has one sighting?

(b)Under what circumstances is a woman who has pains for three consecutive days (during the days of Zivus), and who also sees blood throughout, before giving birth, considered a Yoledes be'Zov?

(c)Rebbi Eliezer gives the time period of the relief as twenty-four hours (Me'es Le'es). What does Rebbi Yehoshua say?

(d)What will be the Din if she experiences the relief from the pain but not from the sighting of blood?

6)

(a)Our Mishnah rules that a woman who has pains before childbirth and who has one sighting - is a Nidah (this will be discussed further in the Sugya).

(b)A woman who has pains for three consecutive days (during the period of Zivus), and who also sees blood throughout, before giving birth, is considered a Yoledes be'Zov - provided she had relief from her pain for a day preceding the birth.

(c)Rebbi Eliezer gives the time period of the relief as twenty-four hours (me'Eis le'Eis). Rebbi Yehoshua requires - a complete day (a night followed by a day [like that of Shabbos).

(d)If she experiences the relief from the pain but not from the sighting of blood - she is nevertheless Tahor from Zivus.

7)

(a)According to Rebbi Meir, even if the consecutive days of pain begin already forty or fifty days prior to the birth, she does not become a Zavah. What does Rebbi Yehudah say?

(b)What will Rebbi Yehudah hold in a case where they began already three days into the eighth month?

(c)Rebbi Yossi and Rebbi Shimon are the most stringent of all. How close to the birth do they require the days of pain to be, to absolve her from Tum'ah?

7)

(a)According to Rebbi Meir, even if the consecutive days of pain begin already forty or fifty days prior to the birth, she does not become a Zavah. Rebbi Yehudah - requires them to begin in the ninth month (but not before).

(b)If, according to the latter) they began already three days into the eighth month - he will consider her a Yoledes be'Zov (even if she has no relief).

(c)According to Rebbi Yossi and Rebbi Shimon, to absolve her from Tum'ah - the days of pain must begin within two weeks of the birth, and not before.

8)

(a)What problem do we have with our Mishnah's opening words 'ha'Makshah Nidah'?

(b)Rav explains this as 'Nidah le'Yoma'. What does he mean?

(c)What does Shmuel say?

(d)Why is that?

8)

(a)The problem with our Mishnah's opening words 'ha'Makshah Nidah' is that - it implies that every woman who has pain before childbirth is a Nidah, which is obviously not the case.

(b)Rav explains 'Nidah le'Yoma', by which he means that - a woman in pain before childbirth who has one sighting during the days of Zivus, is Tamei for one day, as if she was a Nidah.

(c)According to Shmuel, she is also obligated to keep one day of Taharah (Shomeres Yom ke'Neged Yom [mi'de'Rabbanan]) ...

(d)... in case she has relief from her pain, and turns out to be a Zavah Ketanah retroactively, rendering her husband (and herself) Chayav Kareis for being intimate with her.

9)

(a)Rebbi Yitzchak says 'ha'Makshah Einah K'lum', which obviously cannot be taken literally. How does Rava interpret it?

(b)In support of his second statement 'bi'Yemei Zivah, Tehorah', we cite a Beraisa 'Kashsah Echad ve'Shafsah Shenayim', or vice-versa, is considered Leidah be'Zov. What does the Tana say in a case of 'Shafsah, Kashsah ve'Shafsah'?

(c)In which three cases then, does the Tana rule that she is Tahor?

(d)What is the principle that determines whether she is Yoledes be'Zov or Tahor?

(e)And 'K'lalo shel Davar ... ' comes to include the statement of Chananya the nephew of Rebbi Yehoshua. What does he say that renders her Tahor even if she felt relief throughout the third day?

9)

(a)Rebbi Yitzchak says 'ha'Makshah Einah K'lum', which obviously cannot be taken literally. Rava therefore interprets it to mean that - if she has pains during the days of Nidus, she is Tamei (come what may).

(b)In support of his second statement 'bi'Yemei Zivah, Tehorah', we cite a Beraisa 'Kashsah Echad ve'Shafsah Shenayim', or vice-versa, is considered Leidah be'Zov - and the same applies to 'Shafsah, Kashsah ve'Shafsah'.

(c)The Tana rules rules that she is Tahor - if Shafsah Echad, ve'Kashsah Shenayim (or vice versa) and 'Kashsah, ve'Shafsah ve'Kashsah.

(d)The principle that determines whether she is Yoledes be'Zov or Tahor - is what happens on the third day; whether she gives birth still in pain (Tahor), or following a period of relief (Yoledes be'Zov).

(e)And 'K'lalo shel Davar ... ' comes to include the statement of Chananya the nephew of Rebbi Yehoshua, who rules that - if she feels pain on the eve of the third day, then, even though she experiences relief throughout the following day, she is not a Yoledes be'Zov.

10)

(a)What do we learn from ...

1. ... the Pasuk in Metzora "ve'Ishah ki Yazuv es Zov (Damah)"?

2. ... the word "Damah"?

(b)On what grounds are we stringent by Oneis, and lenient by V'lad?

(c)How do we refute the suggestion that, on the contrary, we should Darshen leniently by Oneis, since Oneis is Tahor by a man?

(d)What other reason do we give for refuting the suggestion to be lenient by Oneis and stringent by V'lad?

10)

(a)We learn from ...

1. ... the Pasuk in Metzora "ve'Ishah ki Yazuv es Zov (Damah)" that - a Zavah is Tamei even be'Oneis.

2. ... the word "Damah" that - she is only Tamei because of Zivus as long as she sees blood because of the Zivus, but not if it is on account of the baby that is about to be born.

(b)The reason that we are stringent by Oneis, and lenient by V'lad is - because sighting through an Oneis is not followed by a period of Taharah, like seeing on account of birth is.

(c)We refute the suggestion that on the contrary, we should Darshen leniently by Oneis, since Oneis is Tahor by a man - because we are talking about a woman, and not a man.

(d)Alternatively, we refute the suggestion to be lenient by Oneis and stringent by V'lad - since V'lad itself is also an Oneis.

11)

(a)And what do we learn from the Pasuk there (in connection with a Nidah) "ve'Ishah ki Sih'yeh Zavah"?

(b)How do we query this from the word "Zovah" (in the Pasuk "Dam Yih'yeh Zovah mi'Besarah")? What ought we to learn from there?

(c)So Resh Lakish tries to preclude Koshi Machmas V'lad from Zivus from the word "Teishev" (in the Pasuk "Teishev bi'Demei Taharah"). How does he learn it from there?

(d)On what grounds do we refute his proof? What might the Pasuk be referring to other than Koshi Machmas Zivus?

11)

(a)From the Pasuk (in connection with a Nidah) "ve'Ishah ki Sih'yeh Zavah" we learn that - a woman becomes a Nidah even be'Oneis.

(b)We query this the word "Zovah" (in the Pasuk "Dam Yih'yeh Zovah mi'Besarah"), from which we ought then to learn - that she is Tahor even by Nidus Machmas V'lad (which is not the case, as we just learned).

(c)So Resh Lakish tries to preclude Koshi Machmas V'lad from Zivus from the word "Teishev" (in the Pasuk "Teishev bi'D'mei Taharah") - which teaches us that there is another Yeshivah like this one (of Leidah) which is Tahor (namely, that of Koshi bi'Yemei Zivus).

(d)We refute his proof however, on the grounds that the Pasuk might just as well be referring to Koshi Machmas Nidus.

12)

(a)How does Avuhah di'Shmuel therefore learn it from the Pasuk in Tazri'a "ve'Tam'ah Shevu'ayim ke'Nidasah"? What does it come to preclude?

(b)Why do we then need the D'rashah from "Damah"? What would we have thought had the Torah not inserted it?

12)

(a)Avuhah di'Shmuel therefore learns it from the Pasuk in Tazri'a "ve'Tam'ah Shevu'ayim ke'Nidasah" - "ke'Nidasah", 've'Lo ke'Zivasah' (to preclude Koshi Machmas Zivah from Tum'ah.

(b)We nevertheless need the D'rashah from "Damah" - to restrict the Miy'ut to where she gives birth whilst still in pain, but not if she first experienced relief.

13)

(a)Shilo bar Avina issued a ruling like Rav (declaring a Makshah Leiled who sees blood on the first day of Zivus, Nidah for that day only). What did Rav command Rav Asi to do, just before he (Rav) died? What does 'Gar'reih' mean?

(b)What was Shilo bar Avina's response when Rav Asi told him that Rav had retracted (and that he should rule like Shmuel)?

(c)What did Rav Asi subsequently do, thinking that Rav had said 'Gad'deih'?

(d)What was Shilo bar Avina's reaction to that?

13)

(a)Shilo bar Avina issued a ruling like Rav (declaring Nidah a Makshah Leiled who sees blood on the first day of Zivus, for that day only). Just before Rav died, he commanded Rav Asi to remove that ruling from circulation, and to try to convince Shilo bar Avina to retract (in a nice convincing way ['Gar'reih']).

(b)When Rav Asi told Shilo bar Avina that Rav had retracted (and that he should rule like Shmuel) - he responded by stating that if Rav had retracted he would have told him so (since he was Rav's Talmid).

(c)Thinking that Rav had said 'Gad'deih' (which implies placing him in Cherem [see also Tosfos DH 'Gadyeih']), Rav Asi subsequently did precisely that.

(d)Shilo bar Avina's reaction to that was - to ask Rav Asi whether he was not afraid of being burned by his fire (see Pirkei Avos 2:15).

14)

(a)What did Rav Asi mean when he ...

1. ... cited him a host of names 'Ana Isi ben Yehudah ... Isi ben Gur Aryeh ... Isi ben Gamliel ... and Isi ben Mahalalel (see Tosfos DH 'Isi')?

2. ... stated that he was a copper mortar (Asisa) which does not rot?

(b)What did Shilo bar Avina retort? What did he compare himself to?

(c)What happened to Rav Asi?

14)

(a)When Rav Asi ...

1. ... cited him a host of names 'Isi ben Yehudah ... Isi ben Gur Aryeh ... Isi ben Gamliel ... and Isi ben Mahalalel' - he was comparing himself to a Tana who was in fact called by all those names (See Tosfos DH 'Isi').

2. ... stated that he was a copper mortar (Asisa) which does not rot - he was playing on his name 'Asi', which is similar to 'Asisa' as well to the name 'Isi' that we just discussed.

(b)Shilo bar Avina retorted that - he was the iron pestle that breaks the copper mortar.

(c)Rav Asi subsequently became ill, contracting some sort of fever which caused him to go from hot to cold and from cold to hot, until he died.

15)

(a)What did Shilo bar Avina instruct his wife to do?

(b)What happened to him subsequently?

(c)Why did he do that?

(d)What happened to the myrtle twig that they used to place on a coffin?

(e)And what did they understand from that?

15)

(a)Shilo bar Avina, instructed his wife to prepare shrouds for him ...

(b)... and he died.

(c)He did that - because he was afraid that Rav Asi would give a bad report about him to Rav.

(d)The myrtle twig that they used to place on a coffin - jumped from the grave of Shilo bar Avina to that of Rav Asi and back ...

(e)... from which they understood that they had made peace.

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