(a) On what grounds does Rava object to Rav Papa, who explains the Beraisa (in connection with 'Rok Tapal' in our Mishnah) 'Kol she'Lo Ta'am K'lum mi'ba'Erev' to mean that he did not eat the whole of the day before, as well as the following night?

(b) What does 'mi'ba'Erev' then come to preclude? When will it not be considered 'Rok Tapal'?

(c) How does Rabah bar bar Chanah define Rok Tapal? What must he be doing at midnight?

(d) On what is all this based. How do eating and sleeping respectively affect the spit?

(a) We query this however, from a Beraisa, which declares that if someone sleeps all day (after eating something in the morning) it is not Rok Tapal. How will Rabah bar bar Chanah explain the continuation of the Beraisa 'Ni'er Kol ha'Laylah, harei Zeh Rok Tapal'?

(b) Rav Ashi interprets 'Misnamnem' as someone who is half asleep and half awake. How does he define it further in practical terms?

(c) Another Beraisa rules that if someone gets up early in the morning and learns, his spit will not be Rok Tapal. Why is that?

(d) According to Rav Yehudah bar Shiloh ... Amar Rebbi Elazar, how long will he have to learn in order to negate the strength of Rok Tapal?

(a) We suggest that our Mishnah, which requires the Mei G'risin to be chewed, is proof for Resh Lakish. What does Resh Lakish say about Rok Tapal?

(b) How do we counter the proof? What might it be other than Rok Tapal, that is good for the Mei G'risin?

(c) Our Mishnah does not go like Rebbi Yehudah, who requires boiled Mei G'risin. What does he mean when he says 've'Over she'Yiten le'Socho Melach'?

(d) What does Rav Nachman bar Yitzchak learn from the Pasuk in Shmuel "va'Yaratz Achima'atz Derech ha'Kikar, va'Ya'avor es ha'Kushi"?

(e) Others learn it from the Pasuk in Michah "va'Ya'avor Malkam Lifneihem, va'Hashem Lifneihem". From which Pasuk in Vayishlach (in connection with Ya'akov's meeting with Eisav) does Abaye learn it?

(a) What Shi'ur does the Beraisa give for 'Mei Raglayim she'Hichmitzu' (which turned sour)?

(b) What did Rebbi Yochanan comment about all the Shi'urim given by the Chachamim in connection with Kesamim?

(c) He cites four areas of contention. Whether it is 1. the urine of a child or of an old man, 2. covered or uncovered and 3. that of a male or of a female. What is the fourth?

(d) Which is indeed preferable, with regard to the first, second and fourth cases?

(a) We learned in our Mishnah that one needs to rub each of the Samemanim three times. Which two possible interpretations does Rebbi Yirmiyah lend to this statement?

(b) Which of the two is in fact, accepted?

(c) One Beraisa learns that if the washers of the Kesamim gave precedence to the second Kesem before the first, the second rubbing is the one that counts. What does a second Beraisa say?

(d) How does Abaye reconcile the two Beraisos? What does 'first' in the latter Beraisa mean?

(a) After ruling 'Dayah Sha'atah' with regard to every woman who has a Veses, our Mishnah lists various things that form a Veses. What is it that turns these things into a Veses?

(b) If 'Mefahekes' means to stretch, what does 'Me'ateshes' mean?

(c) Where might the woman feel a pain, besides in the area of the navel?

(d) 've'Shofa'as' seems to mean that she sees blood all the time (and will be explained shortly). What is the last item on the Tana's list?

(a) How do we answer the Kashya that the opening phrase of our Mishnah 'Kol Ishah she'Yesh lah Veses, Dayah Sha'atah' seems to be no more than a repetition of the opening Mishnah?

(b) What problem do we have with the Veses described as 've'Shofa'as'?

(c) How does Ula b'rei de'Rav Ila'i answer this? How does he interpret 'Shofa'as'?

(a) What statement does our Mishnah add, after concluding its list of Vestos de'Gufa?

(b) Besides a woman whose head or limbs feel heavy on her, this comes to include Roseses and Gosah. What is the meaning of ...

1. ... 'Roseses'?

2. ... 'Gosah'?

(a) What does Rav Huna bar Chiya Amar Shmuel mean when he says ...

1. ... 'le'Yamim Shenayim'? According to which Tana does this go?

2. ... 'le'Vestos Echad', according to Rebbi)?

(b) What does he say then requires 'three'? Why is that (see Tosfos DH 'le'Yamim')?

(c) On what grounds does Abaye object to Rav Yosef 's interpretation of 'le'Mah she'Lo Manu Chachamim' as the three that we just mentioned?

(d) So he establishes 'Shalosh' by a woman who eats garlic or onions, or who chews peppers before seeing. What make that different according to Rebbi (see Tosfos DH 'Achlah')?

(a) What did Abaye reply, when Rav Yosef claimed that he had never heard the previous statement of Shmuel?

(b) Abaye cites a Beraisa, which discusses a woman who was used to seeing blood on the fifteenth of the month, but who changed to the twentieth. What does the Tana rule ...

1. ... in that case?

2. ... in a case where she continued to see on the twentieth, another two times?

(c) What had Rav Yosef commented on that? Citing Rav Yehudah Amar Shmuel, like which Tana (quoting Raban Shimon ben Gamliel), had he established it?

(a) What would the Chachamim then say? Whose opinion is 'the Chachamim'?

(b) What problem do we have with this statement?

(c) How do we therefore interpre ...

1. ... 'Lo Leshanos'?

2. ... 'Lo Leshalosh'?

(d) Why did Shmuel see fit to mention Raban Gamliel b'Rebbi at all? Why not just cite Raban Shimon ben Gamliel directly?

(a) In connection with Vestos de'Gufah, what does our Mishnah say about a woman whose sightings tend to coincide with ...

1. ... the beginning of her Vestos?

2. ... the end of her Vestos?

(b) What does Rebbi Yossi say about days and hours?

(c) What does the Tana mean when, regarding a woman who tends to see during Hanetz ha'Chamah, he states that she is only Asur during Hanetz ha'Chamah? What is the name of the Tana?

(d) And what does Rebbi Yehudah mean to preclude, when he says 'Kol ha'Yom she'Lah'?

(a) To explain Rebbi Yossi's statement 'Af Yamim ve'Sha'os Vestos', the Beraisa cites a case where a woman had a Veses in the sixth hour of every twentieth day. What does Rebbi Yossi say there, with regard to once that time arrives?

(b) What does Rebbi Yehudah hold?

(c) How do we reconcile ...

1. ... this with another Beraisa, where Rebbi Yehudah rules that she is permitted the entire night (with regard to where her Veses is due at the end of the night)?

2. ... the two rulings of Rebbi Yehudah, one forbidding her before her Veses, the other, after her Veses?

(d) Which principle governs Rebbi Yehudah's opinion?

(a) Like which Tana does Rava rule?

(b) We query Rava from a Beraisa, which discusses the Pasuk in Metzora "ve'Hizartem es B'nei Yisrael mi'Tum'osam". What does Rebbi Yashiyah learn from there?

(c) How do we initially explain Rava's comment on this 've'Kamah, Onah' (that clashes with his previous ruling)?

(d) What problem do we have with establishing it by just one Onah?

(e) What do we answer to that? What would we have thought had he not issued ...

1. ... the latter ruling?

2. ... the former one?

(a) Our Mishnah discusses a woman who changed her sighting from fifteen days to twenty. According to the Tana, how many times must a woman ...

1. ... see in order to fix a Veses?

2. ... stop seeing before being permitted to relinquish an old one?