(a) What does Rav Huna say about a woman who jumped and sighted blood three times?

(b) What are the ramifications of the suggestion that - what he means is that she has a Veses for days?

(c) On what logical grounds do we reject this suggestion?

(d) What does another Beraisa say that refutes the suggestion that what Rav Huna means is that she fixes a Veses for jumping alone?

(e) How do we finally establish the Beraisa in a way that it also explains Rav Huna's statement?

(a) How does Rav Ashi establish the case, to explain why it is necessary to specifically mention the fact that the Oneis does not fix a Veses via the days alone? Why is it not obvious, as we already explained?

(b) Why is this a considered a Veses for days and jumping? Why is it not a just a Veses for days?

(c) In the second Lashon, Rav Huna says that if she jumped and saw three times, she has a Veses for days only without jumping. How does Rav Ashi establish the case?

(a) How often does a woman need to examine herself (for Taharos)? What is the purpose of this Bedikah?

(b) Does this obligation extend to a woman who has a fixed Veses?

(c) Which two women do not require ...

1. ... Bedikah?

2. ... Eidim (cloths) before and after Tashmish?

(a) Besides the above Bedikos, a Kohenes also needs to examine herself before eating T'rumah. What does Rebbi Yehudah say about that?

(b) Everyone agrees that a woman can fix a new Veses during the days of Zivus. What is the case, assuming that she sees for the first time on Rosh Chodesh?

(c) According to Resh Lakish, she cannot fix a new Veses during her days of Nidus (such as from Rosh Chodesh to the fifth of the month). Why does this conform with our Mishnah, which rules that a Nidah does not require a Bedikah?

(d) What problem does this create for Rebbi Yochanan? What does he say?

(a) We answer by confining Rebbi Yochanan to where the Veses is established by a closed Ma'ayan (Ma'ayan Sasum), but not by an open one (such as here). What is the case of a closed Ma'ayan?

(b) What is the definition of Ma'ayan Sasum?

(c) Why is the last sighting considered Ma'ayan Sasum, seeing as she had a sighting a few days earlier?

(d) And what is then the definition of a Ma'ayan Pasu'ach?

(e) What is the alternative interpretation of ...

1. ... 'Ma'ayan Sasum'?

2. ... 'Ma'ayan Pasu'ach'?

(a) What do we mean when we assume that 'ha'Yosheves al Dam Tohar' (whom our Mishnah exempts from Bedikah) means 'Mevakeshes Leishev al Dam Taharah'?

(b) This creates a problem however, with Levi, who holds that Dam Tamei and Dam Tahor come from two different sources. What is the problem?

(c) What does Rav say?

(d) Why is there no problem according to him?

(a) Levi therefore establishes our Mishnah like Beis Shamai (who hold that the two emanate from the same source). How do we resolve the Kashya that it is unusual for Rebbi to present a S'tam Mishnah like Beis Shamai?

(b) Alternatively, we interpret 'Yosheves al Dam Tohar' literally (where the days of Taharah have actually begun). What is the problem with that?

(c) How do we resolve it? What might we otherwise have thought?

(d) On what grounds do we reject this argument, according to ...

1. ... Levi?

2. ... Rav? Seeing as Dam Tahor and Dam Tamei emanate from the same source, why should we not fix a Veses from one to the other?

(a) According to Beis Shamai, a young girl who gets married has the Din of a Besulah (whose blood is Tahor) for four days. What do Beis Hillel say?

(b) Rav Gidal Amar Shmuel qualifies Beis Hillel's ruling in three different ways. What does he mean when he says 'Paskah Machmas Tashmish ve'Ra'asah, Teme'ah'?

(c) The second case where Beis Hillel concede that she is Tamei is where she sees following a night where there has been no Tashmish. What is the third case (where she saw both during Tashmish and afterwards)?

(d) How does Rebbi Yonah query the last case from our Mishnah, which exempts a Besulah from using Eidim before and after Tashmish?

(a) How does Rava counter Rebbi Yonah's Kashya from the Reisha, which exempts from Bedikah a Nidah and Yosheves al Dam Tahor? What does this seem to prove?

(b) How do we now resolve the discrepancy between the two rulings?

(c) Then why does a Meshameshes not require Bedikah at least before Tashmish (to compare any blood that she may find then to the blood which she saw on the previous occasion)?

(d) In an alternative Lashon, we answer that it is only if she was not Meshamesh after the first night that she requires a Bedikah each morning and evening, because if she was, then we would attribute the different appearance of the current blood to that of the previous sighting to the fact that the Eiver Tashmish changed its appearance. What objection do we raise to this Lashon?

(a) We learned in our Mishnah that every woman requires Bedikah each morning and evening. What is the problem with Rav Yehudah Amar Shmuel's statement ...

1. ... that this is confined to Taharos, but that for her husband this is not necessary?

2. ... after we try to establish it on the Seifa 'u've'Sha'ah she'hi Overes Leshamesh es Beisah', which he confines to where she is busy with Taharos (but not otherwise)? What does the Mishnah in the next Perek say about 'all women'?

3. ... even after we establish it by a woman who does not have a Veses (whereas that Mishnah speaks about one who does)?

(b) We conclude that our Mishnah is speaking about both a woman who has a Veses and one who does not, whereas Shmuel is referring specifically to one who does not. What is the Tana then coming to teach us by including a woman who has a Veses in his ruling?

(c) We query Shmuel however, from a statement by Rebbi Zeira ... Amar Shmuel. How do we establish Rebbi Zeira, who prohibits a woman who does not have a Veses to her husband without a Bedikah? What is now the problem?

(d) How do we resolve the problem of Shmuel's seemingly redundant ruling?

(a) We learned also in a Beraisa that even a woman who has no Veses does not require a Bedikah for her husband alone (see Tosfos DH 'Tanya Nami Hachi'). What does the Tana add regarding a man who leaves his wife be'Chezkas Teme'ah?