(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?

(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'?

(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?

(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?

(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?

(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?

(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 the latter hold in a case where they began already three days in 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?

(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?

(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) '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?

(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?

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

(b) What do we then ask 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'D'mei 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?

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

(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 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?

(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?

(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?