1)

(a)Our Mishnah rules that a woman ...

1. ... during the eleven days between Nidah and Nidah - has a Chezkas Taharah.

2. ... a woman who failed to examine herself - is Tahor, irrespective of whether she failed to do so inadvertently, by accident or on purpose.

(b)She will become Tamei however - should she fail to do so once her Veses has already arrived.

(c)Rebbi Meir rules - that a woman who is hiding from robbers or from the enemy who are besieging the town, and who then fails to examine herself when her Veses arrives - is Tahor, because fear removes the blood (and prevents her from having a sighting).

(d)The Tana also rules - that a Zav and a Zavah during the days of counting and a Shomeres Yom K'neged Yom are all Tamei (seeing as all three have a Chezkas Tum'ah).

2)

(a)Rav Yehudah explains the first ruling in the Mishnah 'Kol Achad-Asar Yom be'Chezkas Taharah' to mean - that she does not require examination.

(b)We query this from the Seifa 'Yashvah lah ve'Lo Badkah Tehorah', which implies - Lechatchilah, she does require Bedikah.

(c)To reconcile the two rulings - we establish the latter by Nidus (whereas the Reisha is speaking about Zivus.

(d)To explain why the Tana finds it necessary to teach us that a woman who failed to examine herself inadvertently, by accident or on purpose, is Tahor, we establish it like Rebbi Meir - who rules a woman who does not have a Veses is forbidden to perform Tashmish ...

(e)... though that pertains specifically to the days of Nidus - whereas during the Zivus period, she is permitted.

3)

(a)Despite the Heter during the days of Zivus, Rebbi Meir obligates her husband to divorce her - because they might inadvertently extend it to the Nidus period.

(b)We just established the Reisha of the Mishnah by a woman who has no Veses. To reconcile this with the Seifa ('Higi'a Sha'as Vestah ve'Lo Badkah ... '), we add to the Reisha the words 'u'vi'Yemei Nidah Asurah'. The Seifa ('Yashvah ve'Lo Badkah ... ') is then speaking - about a woman who has a Veses, but whose Veses has not yet arrived.

(c)Even though Rebbi Meir appears in the second half of the Mishnah ('Im Haysah be'Mechba ... '), we establish the first half too like Rebbi Meir - because in fact, he is the author of the entire Mishnah.

(d)To make this possible, we simply add to the Reisha - 'Im Lo Haysah be'Mechba ve'Higi'a Sha'as Vestah ... Temei'ah, she'Rebbi Meir Omer ... '.

4)

(a)According to Rava, 'Kol Achad-Asar Yom ... ') comes to teach us that the Din of Me'es Le'es does not apply to the eleven days between Nidah and Nidah. We refute Rava's explanation however, from a Beraisa, which rules - that a Nidah, a Zavah, and a Shomeres Yom ke'Neged Yom are all Tamei Me'es Le'es ...

(b)... as is a Yoledes.

(c)According to Rav Huna bar Chiya Amar Shmuel (or Rav Chiya bar Rav Huna), 'Kol Achad-Asar Yom ... ' in our Mishnah teaches us that during those eleven days - a woman cannot fix a Veses ...

(d)... in which case we will neither apply the principle 'Dayah Sha'atah', nor will we declare her Tamei if she did not examine herself on that day.

5)

(a)Rav Yosef stated that he had not heard Shmuel's explanation - from his Rebbe Rav Yehudah (Shmuel's Talmid) - following his illness that caused him to forget much of his learning.

(b)Abaye reminded him - that he himself had actually taught it to them (in the following context).

(c)The Mishnah in in the ninth Perek rules that if a woman generally saw on the fifteenth day, and who changed one year to the twentieth, must take both days into consideration. The Tana is - referring to the following fifteenth and twentieth days, since the current twentieth day (on which she actually saw) is obviously prohibited, as was the previous fifteenth (based on the Din that a woman is Chayav to separate from her husband from the beginning of the due Veses).

6)

(a)Rav Yehudah Amar Shmuel qualified 'the fifteenth' as the fifteenth day after the Tevilah (which is the twenty-second day after the actual sighting); but on the fifteenth day after the sighting (which takes place during the period of Zivus, she could not have had a Veses to begin with.

(b)The Din would be different if it was the fifteenth day after her previous sighting - because it would then take place during the Zivus-period, during which a woman cannot fix a Veses (as Abaye is currently proving).

(c)This problem does not exist now - because the sighting has taken place four days after the termination of the Zivus-period.

(d)When Rav Papa told Rav Yehudah from Diskarta about Rav Yehudah Amar Shmuel's ruling, the latter asked him whether even though there is no fixed Veses during the Zivus-period, perhaps she is nevertheless obligated to contend with the likelihood of having had a sighting on that day and refrain from Tashmish every fifteenth day.

7)

(a)Rav Papa tries to resolve Rav Yehudah from Diskarta's She'eilah (whether a woman whose twenty-second-day apart sightings fell during the Zivus-period) must refrain from Tashmish on subsequent twenty-two day sightings from the same statement of Rav Yehudah Amar Shmuel Shmuel, who rules - that if such a woman subsequently skipped the twenty-second day, and saw instead on the twenty-seventh - both the following twenty-second and the twenty-seventh days are forbidden.

(b)Rav Papa thinks that Shmuel is referring to the twenty-second day after the previous twenty-second day (on which she did not see [seventeen days after the day on which she actually did]) - which falls on the tenth day of the Zivus-period (and we see that she is forbidden).

(c)When he says 'u'Pischah me'Esrim-u'Shenayim', he means - that her seven days of Nidus begin with her sighting on the twenty-seventh day after the previous sighting.

8)

(a)Rav Huna b'rei de'Rav Yehoshua rejects Rav Papa's proof however, by explaining the twenty-second day on which she does see as - the twenty-second day after the twenty-seventh day (on which she did see [and not the twenty-second day on which she did not]) ...

(b)... in which case, her Veses will coincide with her fourth day of Nidus (and not during the Zivus-period).

(c)And he proves his point - from a hen which breaks its pattern of egg-laying, and which then reverts to its original pattern once more (as we will now explain).

9)

(a)Rav Huna b'rei de'Rav Yehoshua refers - to the case of a chicken which laid an egg every other day, and after once not laying for two consecutive days, it reverts to its former pattern.

(b)Either, after laying an egg on the sixth day, it lays again on the seventh day (because that is what it would have done if it had not changed the pattern), or since it just laid on the sixth, and is not due to lay until it has not laid for one day, it does not lay its next egg until the eighth day.

(c)The scenario that will in fact, occur - is the latter one (because, even when reverting to its original pattern, the chicken takes its cue from its current pattern, not its original one).

(d)Similarly, the woman who once sees on the twenty-seventh instead of the twenty-second - will revert to seeing on the twenty second, counting from the twenty-seventh (on which she saw now) and not from the twenty-second (on which she did not).

10)

(a)Rav Papa counters this proof, based on a Machlokes between Resh Lakish and Rebbi Yochanan, where the former rules that a woman can fix a Veses during the Zivus period - but not during the days of Nidus.

(b)Rebbi Yochanan - permits fixing a Veses during the days of Nidus.

(c)Rav Papa now establishes Rebbi Yochanan where she saw on Rosh Chodesh Nisan and Iyar, and again on the fifth of both months - and then on the fifth of Sivan without having seen on Rosh Chodesh.

(d)What does Rav Papa learns from Rebbi Yochanan's statement 'Ishah Kova'as Lah Veses be'Soch Yemei Nidasah' - implying that he considers the days after Rosh Chodesh as days of Nidus (due to her original Veses [even though she did not see now).

11)

(a)Rav Huna b'rei de'Rav Yehoshua counters that however. He ...

1. ... presents the case - as where she saw on Rosh Chodesh Nisan and Rosh Chodesh Iyar - and also on Rosh Chodesh Sivan, though she also had a sighting five days earlier on the twenty-fifth of Iyar.

2. ... explains that she saw on the twenty-fifth of Iyar (five days prior to her Veses) - due to excess blood.

(b)When Ravin (and 'all the sailors') arrived from Eretz Yisrael - they agreed with Rav Huna b'rei de'Rav Yehoshua.