(a)Having just learned from the Pasuk in Metzora "be'Lo Es Nidasah" that a woman can only become a Zavah after the period of Nidus has ended, what do we learn from the Pasuk there "O ki Sazuv"?
(b)How many days does this incorporate?
(c)How do we then know that she can become a Zavah from the fifth day (of the period of Zivus) through to the tenth?
(d)What is noteworthy about the 'two' mentioned in the list of the days that we learn from "O ki Sazuv" (see Tosfos DH 'O ki Sazuv")?
1)
(a)Having just learned from the Pasuk in Metzora "be'Lo Es Nidasah" that a woman can only become a Zavah after the period of Nidus has ended, we learn from the Pasuk"O ki Sazuv" that - this is not confined to the day after her Nidus ends, but extends beyond to the ninth day (after her previous sighting of Nidus) ...
(b)... incorporating the second and third sighting on the tenth and the eleventh days (in other words the second, third and fourth days of Zivus).
(c)And we learn that she can become a Zavah from the fifth day (of the period of Zivus) through to the tenth - by means of a S'vara, because if she can become a Zavah on the fourth day (the eleventh after her sighting of Nidus), which is fit both to complete her Zivus of the second day, and to be included in the subsequent seven clean days that follow, then there is no reason to preclude these days, which possess the same two qualifications.
(d)The 'two' mentioned in the list of the days that we learn from the S'vara - really ought not to be there, since it is equivalent to the 'one day' that we just learned from "O ki Sazuv".
2)
(a)What do we learn from "Al Nidasah" (see Maharsha)?
(b)Why do we need a special Pasuk for the eleventh day? Why is it not incorporated in the previous set of days?
(c)And from where do we know that the twelfth day (the first day of Nidus) is not included in "al Nidasah", to combine with the two previous sightings, to render her a Zavah?
2)
(a)From "Al Nidasah" - we learn the eleventh day (the last day of Zivus) ...
(b)... to teach us that it combines with the previous two days, even though it is not fit to be inserted in the seven days of counting that follow the Zivus of the first, second and third days (that we learned from "be'Lo Es Nidasah").
(c)And we know that the twelfth day (the first day of Nidus) is not included in "Al Nidasah", to combine with the two previous sightings, to render her a Zavah - because, unlike the eleventh day, it is not eligible to be included in the seven clean days.
3)
(a)In the Pasuk in Metzora "Kol Yemei Zov Tum'asah ki'Yemei Nidasah Tih'yeh, Temei'ah hi", what does the Tana learn from the word ...
1. ... "Yemei"?
2. ... "Kol"?
(b)He learns from "Temei'ah" that a Zavah renders the man with whom she performs Tashmish, Tamei, like a Nidah. What does he learn from "Hi"?
(c)Regarding the last D'rashah, we would otherwise have thought that a Zav is Metamei whoever he is Bo'el, based on a Kal va'Chomer. Which Kal va'Chomer?
(d)In the Pasuk there "Kol ha'Mishkav asher Tishkav alav Kol Yemei Zofah ke'Mishkav Nidasah Yih'yeh lah", the Tana learns from "ke'Mishkav Nidasah" that a Zavah is Metamei Mishkav and Moshav. What does he then learn learn from ...
1. ... "Yemei"?
2. ... "Kol Yemei"?
3)
(a)In the Pasuk in Metzora "Kol Yemei Zov Tum'asah ki'Yemei Nidasah Tih'yeh, Temei'ah hi", the Tana learns from the word ...
1. ... "Yemei" that - a woman who has two sightings is also Tamei (like one who sees three). In fact, she is a Zavah Ketanah, as we have already learned.
2. ... "Kol" that - this even extends to a woman who sees only once.
(b)He learns from "Temei'ah" that a Zavah renders the man with whom she performs Tashmish, Tamei, like a Nidah; and from "Hi" that - a Zav does not do likewise.
(c)Regarding the last D'rashah, we would otherwise have thought that a Zav is Metamei whoever he is Bo'el, based on a Kal va'Chomer - seeing as he adopts Tum'as Zivus even with three sightings on the same day, rendering him more stringent than a Zavah, who does not.
(d)In the Pasuk there "Kol ha'Mishkav asher Tishkav alav Kol Yemei Zofah ke'Mishkav Nidasah Yih'yeh lah", the Tana learns from "ke'Mishkav Nidasah" that a Zavah is Metamei Mishkav and Moshav. He learns from ...
1. ... "Yemei" that - this extends to a Zavah Ketanah who has two sightings, and from ...
2. ... "Kol Yemei" that - it extends to a Zavah who has just one sighting.
4)
(a)The Tana finally learns from "Yih'yeh lah" that she observes one clean day for one sighting of Zivus and not seven. From where does he learn that the same applies to her second sighting?
(b)We might have otherwise thought that she must observe seven clean days, Kal va'Chomer from Zav. Which Kal-va'Chomer?
(c)What Kashya do we ask from here on the earlier assumption that the eleventh day is Halachah or Halachos?
(d)To answer the Kashya, we conclude that according to Rebbi Elazar ben Azaryah, they are indeed Halachah, just like the half a Log of oil regarding the Chalos and wafers of a Nazir. Who is then the author of the Beraisa?
4)
(a)The Tana finally learns from "Yih'yeh lah" that she observes one clean day for one sighting of Zivus and not seven, and that the same applies to her second sighting - from the same words, which imply one day of Shimur per sighting (regarding a woman who is not yet a Zavah Gedolah).
(b)We might have otherwise thought that she must observe seven days, Kal va'Chomer from a Zav - who must observe seven clean days for two sightings, even though he does not observe even one clean day for one sighting (Kal-va'Chomer a Zavah, who does).
(c)The Kashya from here on the earlier assumption that the eleventh day is Halachah or Halachos is that - we see from this Beraisa that all the Dinim of the eleventh day are based on Pesukim, and not on Halachah le'Moshe mi'Sinai.
(d)To answer the Kashya, we conclude that according to Rebbi Elazar ben Azaryah, they are indeed Halachah, just like the half a Log of oil regarding the Chalos and wafers of a Nazir, and the author of the Beraisa is - Rebbi Akiva.
5)
(a)On what basis did Rav Sh'maya (or Rebbi Yeshayah) suggest that perhaps a woman is a Zavah only if she sees by day, but should her sighting occur at night, she will always be a Nidah?
(b)In reply, Rebbi Aba cited the Pasuk "al Nidasah". What did he extrapolate from there?
5)
(a)Rav Sh'maya (or Rebbi Yeshayah) suggested that perhaps a woman is a Zavah only if she sees by day - based on the fact that the Pasuk uses the expression "Yamim Rabim" with regard to a Zavah.
(b)In reply, Rebbi Aba cited the Pasuk "al Nidasah" - which implies that Zivus begins the moment Nidus ends.
6)
(a)We cite a Beraisa which discusses someone who learns Halachos every day. What is Halachos referring to?
(b)What does the Tana say about someone who does that?
(c)How does he learn this from the Pasuk in Chavakuk "Halichos Olam lo"?
(d)Why is this Beraisa mentioned here (see Tosfos DH 'Tana de'bei Eliyahu')?
6)
(a)We cite a Beraisa which discusses someone who learns Halachos every day. Halachos refers to - Mishnayos and Beraisos (which are basically Halachah le'Moshe mi'Sinai).
(b)The Tana rules that someone who does that - is assured of a place in the World to Come.
(c)And he learn it from the Pasuk "Halichos Olam lo" - which he does by interpreting "Halichos" as 'Halachos'.
(d)This Beraisa is mentioned here - in order to end the Masechta on a positive note, as we find in many other places (see also Agados Maharsha).
