1)

(a)The Beraisa rules that a woman who sees blood every alternate day - is permitted to her husband on every eighth day (the complete day following the last day of Nidus, as well as the following night) as from her first sighting.

(b)She is also permitted four nights out of eighteen - namely, on each of the nights of the Zivus period following the clean day of Shemirah, on that of the eleventh, the thirteenth, the fifteenth and the seventeenth.

(c)We do not take into account the possibility of her becoming a Zavah - because, seeing as every second day, she does not see, she will never become a Zavah (see Tosfos DH 've'Arba'ah').

2)

(a)The next time she is permitted to her husband is - the night of the nineteenth.

(b)The next cycle begins - on the nineteenth day.

(c)A woman who sees ...

1. ... every alternate night as well - is only permitted to be with her husband every complete eighth day (night and day).

2. ... two consecutive days out of every four - is permitted to her husband on the eighth, the twelfth, the sixteenth and the twentieth days (night and day).

(d)The Tana no longer permits the night following the full day that she is permitted - because from this point on, he is speaking where the sightings take place in the night.

3)

(a)We think that she ought to be permitted on the nineteenth day as well - because it no longer belongs to the days of Zivus, but to the days of Nidus (and she is not destined to see blood on it either).

(b)To answer the Kashya, Rav Sheishes cites the Garg'ran of Beis Hillel (in Perek Tinokes) - a man who performs Tashmish with his wife on the twelfth day, after she saw on the eleventh, without waiting to ensure that she does not see on that day, is a Garg'ran (a glutton).

(c)The current Beraisa is now coming to teach us that - he is actually forbidden to do so.

(d)If as Rav Ashi explains, Garg'ran does not mean that it is forbidden, the reason that the nineteenth day is Asur is - because the seventeenth day requires observing one clean day (even though the eighteenth does not).

4)

(a)The Tana then discusses a woman who sees for three days and then does not see for three days. He permits her for two days - the eleventh and the twelfth; but not the tenth - because the eighth and the ninth are days of Zivus, and require one clean day.

(b)But he then forbids her forever - because the sightings on the thirteenth, fourteenth and fifteenth render her a Zavah, who requires seven clean days, something which she will never attain.

(c)The Tana then rules that a woman whose cycles last for ...

1. ... four days - is permitted on the eighth day, and then forbidden forever.

2. ... five days - is permitted for three days (the eighth, the ninth and the tenth, and is then forbidden forever.

(d)If she sees for seven days and seven days she doesn't, the Tana allows her to be with her husband for a quarter of her life - every second week out of four since the first week, she is a Nidah, the third week, a Zavah, and the fourth week, she has to observe seven clean days.

5)

(a)In the case of a woman whose cycles last for eight days, the Tana permits - fifteen days out of every forty-eight.

(b)Even though she is permitted for the seven days from the tenth to the sixteenth (during a period of Zivus), she is nevertheless forbidden on the ninth day - since it is a day after a sighting on the first day of a Zivus period, which requires observing one clean day.

(c)She is also permitted for the seven days from the twenty-sixth day to the thirty-second during a period of Zivus, but forbidden on the twenty-fifth (on which she did not see either) - because it is the last day of a Nidus period.

(d)She is also permitted on the forty-eighth day, and the reason that she is forbidden on the seven days prior to that (during which time she did not have a sighting either) is - because they comprise the seven clean days following the Zivus of the thirty-third, thirty-fourth and thirty-fifth days.

6)

(a)We suggest that she ought to be forbidden on the forty-eighth day, even though she did not see for the seven days prior to that - because the last of the seven clean days in this case took place during a period of Nidus, and we initially think that they must take place specifically during the Zivus period.

(b)Rav Ada bar Ahavah answers howevfer, that - the Beraisa teaches us that the days on which a Nidah does not see blood can combine to make up the seven clean days (otherwise, she would have to wait until the sixty-third day to become Tahor). This is an old, hitherto unresolved She'eilah.

7)

(a)Rav Kahana cites a Beraisa regarding a woman who had two sightings of Zivus without pain, before miscarrying a baby whose sex she cannot identify. The Tana refers to 'Safek Zivah, Safek Leidah' (see Seifer 'Eizehu Mekoman'). In addition, there is a Safek Zivah and Yoledes and Safek that maybe it is neither (because this Tana holds 'Yesh P'sichas Kever be'Lo Dam'.

(b)The ramifications of ...

1. ... Safek Leidah (Nekeivah) are - that she is Tamei for two weeks (Zachar), for one week.

2. ... Safek Zivah are that - she has to count seven clean days before she can become Tahor.

3. ... neither are that - the Korban that she subsequently brings (either for Leidah or for Zivus) cannot be eaten.

(c)Rav Kahana proves the same point that Rav Ada bar Ahavah just proved from our current Beraisa - from the Beraisa's concluding statement, which includes the days of birth (the first fourteen days) on which she does not see blood during the seven clean days of Zivus.

(d)Rav ...

1. ... Papa tries to refute Rav Kahana's proof - by pointing out that since she may have given birth to a boy, there is no reason for the second week not to be counted as seven clean days.

2. ... Huna b'rei de'Rav Yehoshua counters that however inasmuch as - since it is just as possible for the baby to have been a girl, Rav Papa's refutation is not acceptable.

8)

(a)Our Beraisa continues with a woman whose cycles last for nine days, whom the Tana gives eight days of Tashmish out of eighteen - seven days of Nidus, two days of Zivus (though she is not yet a Zavah) one clean day of observation, and eight days during which she is permitted to her husband.

(b)Whereas if they last ten days, he rules 'Yemei Shimushah ki'Yemei Zivasah', by which he means - seven days of Nidus, days eight, nine and ten of Zivus, and seven clean days, leaving days eighteen to twenty (three days corresponding to her three days of Zivus) during which she is permitted to her husband ...

(c)... and the same principle extends to a case where a woman sees blood for a hundred or even a thousand days and who then does not see for the equivalent amount of days.

(d)In the case of a hundred days, for example - she keeps seven days of Nidus, ninety-three days of Zivus and seven clean days, leaving ninety-three days during which she is permitted to her husband.

9)

(a)Our Mishnah declares the blood of a Nidah and the flesh of a corpse Tamei - even if they are dry, but Zivus, Mucus from the nose, spit, Sheretz, Neveilah and Shichvas-Zera Tamei - only if they are still moist.

(b)Even the latter group will be Metamei even when they are dry however - there where they are liable to regain their wetness ...

(c)... by soaking them for twenty-four hours in warm water.

(d)Rebbi Yossi rules that - the flesh of a corpse that will not regain its wetness when soaked in the way that we just described, is Tahor.

10)

(a)

1. Chizkiyah learns from the Pasuk in Metzora "ve'ha'Davah be'Nidasah" that - Dam Nidus is Metamei whoever touches it as if one touched the Nidah herself.

2. Rebbi Yitzchak learns from the word "Yih'yeh" (in the Pasuk there "Dam Yih'yeh Zovah") that - it is Metamei even after it has dried.

(b)And we know that even Dam Nidus that emerges dry is Metamei - from "Yih'yeh", which is a Ribuy (a word that comes to include), and not just a superfluous word).

(c)Besides Dam Nidus, we also include from "Yih'yeh" - a stillborn piece of skin, bit of dust, a hair or a gnat in the above ruling.

11)

(a)We suggest that maybe Dam Nidus makes Mishkav u'Moshav (like the Nidah herself) - in which case, it will render whatever it lies on, an Av, which in turn, renders the chair or the bed ... an Av ha'Tum'ah, even to transmit Tum'ah to a person who then touches it to be Metamei the clothes that he is wearing.

(b)We ...

1. ... initially reject the suggestion - because it seems odd to consider blood eligible to make a Mishkav and a Moshav.

2. ... reinstate it - because it is no worse than an Even Menuga'as (a stone which has been stricken with Tzara'as), which the Tana attempts to include in the same way (as we will now see).

(c)We try to learn from a Kal-va'Chomer from Zav that Even Menuga'as should be Metamei Mishkav u'Moshav (like a Zav) - from the fact that it is Metamei with Bi'ah, being under the same roof, which a Zav is not.

(d)We therefore learn from ...

1. ... "ha'Zav" that - a Zav is Metamei Mishkav u'Moshav, but not an Even Menuga'as.

2. ... " ... asher Hi Yosheves alav" - that only a Nidah is Metamei Mishkav u'Moshav, but not her blood.

12)

(a)We suggest that, like Nidah herself, Dam Nidus should be Metamei be'Even Mesama - a stone that is placed on top of pegs (which bear its weight) on which a Zav is sitting, who renders Tamei Keilim that are underneath the stone and that are touching it (even though they are not bearing its weight).

(b)Rav Ashi quotes the Pasuk (in connection with Mishkav ha'Zav) "ve'ha'Nosei osam", from which we learn that - a person is subject to the Tum'ah of Even Mesama, but not Dam Nidus.