1)

(a)The Kashya on Rebbi Levi from Rebbi Meir in our Mishnah ('Arba'im va'Chamishim Yom) is - How is it possible for the Koshi period (that renders the woman Tahor from Zivus) to extend for so many days, seeing as the days that are fit for Nidus do not render her Tahor, as we just learned?

(b)This is not a problem according to Rav - according to whom the days of Zivus can go on indefinitely, as Rav Ada bar Ahavah just explained.

(c)To answer the Kashya, based on the fact that the Tana did not say that she is Tehorah - Rebbi Levi explains the significance of Rebbi's statement is that the period of forty or fifty days exempt her from a Korban and from having to count seven clean days. This is not affected by the fact that if the Koshi takes place during the period of Nidus, the birth is considered a Leidah be'Nidus.

2)

(a)In the second Lashon, Rebbi Levi extrapolates from the Pasuk "Damah Yamim Rabim"(the source of the Din of Koshi ["Damah", 've'Lo Machmas V'lad']) - that the leniency of Koshi only applies to a Zavah Gedolah (who saw Zivus on three consecutive days), precluding one who had only one or two citings.

(b)Aba Shaul in the name of Rebbi - includes a Zavah Ketanah from the Pasuk "Kol Yemei Zov Tum'asah".

(c)Again, we cite Rebbi Meir in our Mishnah, who gives the Kishuy period as forty or fifty days. This time however - we query both Rebbi Levi and Aba Shaul, who confine the Din of Koshi to the days on which she is fit to become a Zavah Ketanah or a Zavah Gedolah, respectively, but not on any subsequent days.

(d)And we answer - like we answered in the first Lashon ('Mi Katani Tehorah be'Chulan ... '?).

3)

(a)According to Rebbi Meir, a woman can have - a hundred and fifty consecutive sightings without becoming a Zavah.

(b)He is speaking in a case where she saw two days at the end of the eleven-days between Nidah and Nidah, and once on the following day, which renders her a Nidah - even if she sees throughout the seven days.

(c)If she then has two more sightings before the Koshi occurs - the next fifty days are considered Koshi (though not be'Zov), provided she is sick.

(d)If she then gives birth to a girl on that (sixty-first) day, that will leave eighty-nine days - eighty days of Tum'ah and Taharah (on which she cannot become a Zavah), seven days of Nidus and two days following it.

4)

(a)The Rabbanan respond that if one reckons the eighty days of a Nekeivah, it is possible for a woman never to become a Zavah at all - if she Tovels after giving birth to a Nekeivah, becomes pregnant, and at the end of eighty days she is Tamei for seven days of Nidus plus the two days that follow, and then, after fifty days of Koshi, she miscarries her second baby.

(b)Rebbi refutes this contention however - since there is no Din of Koshi by a miscarriage.

(c)Another Beraisa states that it is possible to see a hundred days without becoming a Zavah - but this time without the days of Koshi.

(d)The case is where she sees on the tenth and eleventh days of Zivus, on the following day, on the two days following the Nidus, the eighty days following the birth of a girl, the seven days of Nidus and the two days after it. And the Beraisa is coming to teach us that - it is possible to have a dry birth (otherwise, she would have become a Zavah Gedolah on the day of birth).

5)

(a)Regarding Rebbi Yehudah in our Mishnah (Dayah Chodshah), we learned a Beraisa where, in the name of Rebbi Tarfon, he states that this is sometimes a Kula and sometimes, a Chumra ...

1. ... a Chumra - should she see Zivus be'Koshi on the last two days of the eighth month and one day into the ninth month - in which case she will be considered a Yoledes be'Zov (even if she gives birth at the beginning of the ninth month), since the majority of the Zivus took place in the eighth month (when the V'lad is not Metaher).

2. ... a Kula - if she sees Zivus be'Koshi on the last day of the eighth month and two days in the ninth, in which case she is not considered a Yoledes be'Zov (even if she gives birth at the end of the ninth month the whole of which passed without pain), since the majority of the Zivus took place in the ninth month (when the V'lad is Metaher).

(b)When Rav Ada bar Ahavah says that from here is a proof that Rebbi Yehudah goes after the Shofar, he means that - it is the ninth calendar month that causes the birth, and not the ninth thirty-day month from the time of the conception (see Tosfos DH 'Shipura Garim').

(c)We query this however, from a statement by Shmuel, who says that a woman can only become pregnant after two hundred and seventy-one days - which is the day after the ninth month, each consisting of thirty days.

(d)Alternatively - he gives the time-period as two hundred and seventy-two or three days, in case the V'lad was formed inside the mother's womb one or two days later (and it is from then that the nine-months begin).

6)

(a)Rav Ada bar Ahavah has proved from Shmuel that - the nine months constitute nine full months with no possibility of giving birth earlier (as Rebbi Yehudah holds).

(b)And we answer that Shmuel holds like the Chasidim ha'Rishonim - who confined Tashmish to Wednesday night, (in which case, she will give birth either on Monday, Tuesday or Wednesday), Thursday night (Tuesday, Wednesday or Thursday) or Friday night (Wednesday, Thursday or Friday).

(c)The problem with performing it on Motza'ei Shabbos, Sunday or Monday night is that - one of the three possible days that the birth would then take place would be Shabbos, inevitably causing Chilul Shabbos (which would be permitted under the circumstances, but which those Chasidim nevertheless wanted to avoid).

(d)Mar Zutra cites the source of the Chasidim ha'Rishonim as the Pasuk "va'Yitein Hash-m lah Herayon" - whose numerical value is two hundred and seventy-three.

(e)Mar Zutra learns from the Pasuk in Shmuel "va'Yehi li'Tekufos ha'Yamim va'Tahar Chanah va'Teiled Ben" (which comprises six months and two days) that - even those who hold Yoledes le'Tish'ah, Einah Yoledes li'Mekuta'in (a ninth month birth cannot be curtailed [the Chasidim and Shmuel]), agree that Yoledes le'Shiv'ah, Yoledes li'Mekuta'in (a seventh-month birth can).

7)

(a)Rebbi Yossi and Rebbi Shimon in our Mishnah give the maximum period of Koshi as two weeks - which Shmuel learns from the Pasuk "ve'Tam'ah Shevu'ayim ke'Nidasah", implying "ke'Nidasah", 've'Lo ke'Zivasah' (a Yoledes be'Zov through Koshi, who is Tahor).

(b)According to Rebbi Yossi and Rebbi Shimon, the maximum number of sightings that a woman can see without becoming a Zavah is - twenty-five.

(c)After beginning with two sightings on the tenth and eleventh days of Zivus and seven during the seven days of Nidus that follow, we arrive at that figure - by concluding with the two days after the Nidus and fourteen days of Koshi (she'ha'V'lad Metaher).

8)

(a)The problem ...

1. ... we have with the Tana's final words 'be'Lo V'lad' is that - she would then become a Zavah on the third day after the Nidus.

2. ... Rava has with Rav Sheishes' answer 'Eima be'Makom she'Yesh V'lad' is that - one cannot simply change 'be'Makom she'Ein V'lad' into 'be'Makom she'Yesh V'lad'?

(b)He therefore amends the Beraisa - by adding 'be'Makom she'Yesh V'lad' after the main statement, concluding 'u've'Makom she'Ein V'lad Ela Nefel, bi'Telasa Nami Havya Zavah'.

(c)And the Tana is coming to teach us that - Nefalim (stillborn babies) are not subject to the Din of Koshi.

9)

(a)The Tana Kama in our Mishnah declares Tahor a Koshi that takes place during the eighty days following the birth of a baby girl. The Tana is speaking - either where the woman became pregnant after the first birth or where one who gave birth to one of two twins in the seventh month, the second, who has yet to be born in the ninth. Either way, it is the impending birth that causes the Koshi.

(b)And the reason that it is Tahor is because every 'Toch M'los' is Tahor.

(c)Rebbi Eliezer holds that - it is Metamei.

(d)The Rabbanan asked him that - if a regular Koshi (before the birth) is Tahor, even there where a Shofi would be Tamei, how much more so a Koshi during the days following the birth (where a Shofi would also be Tahor).

(e)Rebbi Eliezer countered - with the principle of Dayo (that since the Koshi before the birth would have been Tahor only during the period of Zivus, we can only learn Taharah in the time of Zivus, but not in the time of Nidus, about which the Koshi after the birth is speaking.

10)

(a)The Rabbanan in a Beraisa, learn from the word "Teishev" (in the Pasuk "Teishev bi'Demei Taharah") that - all the blood that a woman sees during the eighty days of Tum'ah and Taharah after giving birth to a Nekeivah, is Tahor.

(b)To counter Rebbi Eliezer's Pircha on the Kal-va'Chomer, the Rabbanan Darshen the Kal-va'Chomer by learning Koshi together with Shofi after the birth from the Shofi on its own (rather than directly from the Koshi before the Leidah). The advantage of this is the fact that - the source is Tahor even by Nidah as well (in which case one cannot counter it with a Kashya from Dayo).

(c)Rebbi Eliezer nevertheless does so - because this Kal-va'Chomer begins with the comparison between the corollary between the Koshi on its own and the Koshi together with the Koshi here, and the Koshi on its own before the birth, in which case, Dayo is applicable (to the first part of the Kal'-va'Chomer.

(d)Rava declares Rebbi Eliezer the winner of this argument. He learns from the Pasuk there ...

1. ... "ve'Taharah mi'Mekor Damehah" that - "Damehah" 'Machmas Atzmah, ve'Lo Machmas V'lad' (which is Tamei).

2. ... "Teishev" that - she is Tamei, irrespective of whether it is during the period of Nidus or during the period of Zivus.