Explanation #1 (Rashi): [She fixed a Veses] for jumping alone.

Question #1: If so, we should answer below "she did not fix a Veses for days, rather, for jumping alone." Why does he retract from his reasoning?

Question #2: Also below, we ask "obviously she does not fix a Veses of days by themselves!" We should answer that she did not fix a Veses for jumping alone, like we thought initially!

Explanation #2: "Rather, for jumping" means [that she fixed a Veses] even for jumping, i.e. for days with jumping;

However, for jumping alone, it is obvious to the Gemara that she did not fix a Veses.

Explanation: [This happened] three times, like we say (Yevamos 64b) that regarding Vestos, the Stam Tana is like R. Shimon ben Gamliel below (63a). The Mishnah says that a woman does not fix a Veses until three times.

Explanation #1 (Rashi): [A closed Mayan is] e.g. she saw on Rosh Chodesh, Rosh Chodesh, the 25th of the month and Rosh Chodesh;

An open Mayan is e.g. when the first sightings of the Veses were in the days of Nidah, e.g. Rosh Chodesh and the fifth of the month, and similarly in the second and third she saw on the fifth of the month and she did not see on Rosh Chodesh.

Question: According to Rav Papa, who explains below (39b, that if she saw on) Rosh Chodesh and the fifth of the month, twice, and in the third she saw on the fifth of the month and she did not see on Rosh Chodesh, she fixed a Veses on the fifth of the month in the fourth [month], according to him the Mishnah is difficult for R. Yochanan!

Answer #1: He explains that an open Mayan is when she saw three times on Rosh Chodesh and the fifth of the month.

Answer #2: According to what I explained below that Rav Papa, who explains below (39b) Rosh Chodesh and the fifth of the month, also this is called a closed Mayan...

He will explain our Mishnah to discuss an open Mayan according to the other Perush in Rashi that explained that she saw [days] one, two, three and four consecutively in the first three months.

Implied question: We could have answered that Rav establishes [our Mishnah] to discuss one about to begin [Yemei Tohar]!

Answer: We prefer to resolve our Mishnah in one way according to both of them.

Question: According to R. Eliezer, who says that any woman who passed three Onos [is Dayah Shaitah], she should check during Yemei Tahor, lest she have an interruption of three Onos!

Answer: Just like [she does not fix a Veses] from days of Taharah to days of Tum'ah, [days of Taharah] are not called an interruption.

Explanation: This refers to the four women, and a woman who has a Veses.

Explanation: Every time she has Bi'ah, she sees, even if one Bi'ah is distanced from another one or three months, this is blood of Bi'ah, and it is Tahor;

Source: It says below (65b) that a case occurred in which Rebbi gave to her four nights amidst 12 months.

Explanation (cont.): When she had Bi'ah at night and saw the next day or the next night without Bi'ah, she is Tehorah;

However, if she saw on the second day after Bi'ah, she is Temei'ah, like it says "if a night passed without Bi'ah..."

Also on the day of Bi'ah, if the appearance of her blood changed from the night before, she is Temei'ah.

If she ceased to see due to Bi'ah, and she saw afterwards, even on the same day, whether with Bi'ah or without Bi'ah, she is Temei'ah, for surely the wound healed, and all her Dam Besulim was finished through the first Bi'ah.

Even according to Rav Ashi, who says below (64b) that if one had Bi'ah and did not find blood, and had Bi'ah again and found blood, she is Tehorah. This is because I can say that the first Bi'ah was through Hatiyah (the Ever was on an angle, and did not break the Besulim), like Shmuel (was able to do);

However, here he found blood during the first Bi'ah, and did not find during the second Bi'ah. Surely the wound healed.

Reference: I explained this below (15a) (DH Hachi).

Explanation #1 (Rashbam): This here was said amidst (inferred from) the teaching below.

Rebuttal: There, Shmuel did not specify that we discuss one who engages with Taharos. Rather, Rava inferred it in our Perek;

This is because R. Yirmeyah bar Aba did not distinguish [in his answer] to R. Zeira regarding one who has a Veses, that for Taharos she must check, but she need not check for her husband. If she has no Veses, she must check also for her husband;

Inference: Shmuel holds that in every case, she need not check for her husband.

Explanation #2: That teaching was said amidst (inferred from) the teaching here.

Support: Because R. Yirmeyah bar Aba knew this teaching here, that even if she has a Veses, she need not check for her husband, he did not distinguish [in his answer] to R. Zeira based on this.

Question: Perhaps this is only when she has a Veses!

Answer: Since the Seifa teaches "but if he left her in Chezkas Temei'ah", this implies that we discuss when she has no Veses;

If it were only when she has a Veses, it should have distinguished within this case (when he left her in Chezkas Tehorah)! If she has no Veses...

Rather, [we did not distinguish] because even when she has no Veses, the only time she is forbidden to her husband is when he left her in Chezkas Temei'ah.

Implied question: Below, in the Beraisa of donkey-drivers and workers, it teaches also "but if he left her in Chezkas Temei'ah", even though it discusses when she has a Veses!

Answer: That is to teach that when he left her in Chezkas Temei'ah, even if she is awake, she is Temei'ah until she says "I am Tehorah";

However, when he left her in Chezkas Tehorah, when she has no Veses, when she is awake, no Bedikah is needed (he need not ask her). Since he came from a journey, presumably, he requests [to have Bi'ah with her], and we say below that request is the greatest Bedikah.

Support (R. Yehudah ben R. Yom Tov): The Reisha of this Beraisa is taught in the Tosefta (3:8). If a woman is a pregnant or nursing, one who had Bi'ah with her is Tahor (even if she saw blood afterwards);

I.e. even according to R. Akiva, who says above (6a) that one who sees blood is Metamei retroactively one who had Bi'ah with her.

[The Tosefta continues] "and any woman who has a Veses, and similarly all other women [are Metamei b'Maga, and are Tehorim to their husbands]", i.e. women who do not have a Veses. It is unreasonable to explain [that "all other women" refers only to] a Besulah or Zekenah, for if so he would have taught them with a pregnant or nursing woman of the Reisha!

They are Metamei through touching, i.e. for Taharos, and they are Tehorim to their husbands;

Inference: The Beraisa discusses when she does not have a Veses.