Mishnah 1
1)
(a)What do we learn from the Pasuk in Metzora (in connection with a Nidah) "Dam Yih'yeh Zovah bi'Vesarah"?
(b)What does Shamai mean when he says 'Kol ha'Nashim Dayan Sha'tan'?
(c)What is the Chidush? Why might we have thought otherwise?
(d)In fact, Shamai is coming to preclude the opinion of R. Eliezer. What does R. Eliezer say?
1)
(a)We learn from the Pasuk in Metzora "Dam Yih'yeh Zovah bi'Vesarah" - that a woman is Tamei Nidah the moment the blood enters her womb (even before it emerges from her body).
(b)When Shamai says 'Kol ha'Nashim Dayan Sha'tan' (see Tos. Yom-Tov), he means - that a woman who sees blood, is Tamei from that moment on (and not retroactively).
(c)We might otherwise have thought - that we suspect the movement of blood to have taken place earlier, only the 'walls of the womb' held it back (in which case she would be Tamei retroactively min ha'Torah [see Tos. Yom-Tov]).
(d)In fact, Shamai is coming to preclude the opinion of R. Eliezer, - who confines 'Dayah Sha'tah to only four women (as we shall see later in the Perek).
2)
(a)Hillel says 'mi'Pekidah li'Pekidah'. What does he mean by that?
(b)Why is Hillel not worried about Bitul Piryah ve'Yivyah'?
2)
(a)Hillel says 'mi'Pekidah li'Pekidah' - meaning that she is Tamei retroactively, from the time of her previous examination, whenever it took place.
(b)Beis Hillel is not worried about Bitul Piryah ve'Yivyah' - because the retroactive Tum'ah only effects Taharos that the woman worked with (but not her husband).
3)
(a)The Chachamim say 'Lo ke'Divrei Zeh, ve'Lo ke'Divrei Zeh'. What do they then hold?
(b)The Chachamim's opinion is based on a Takanah. Which Takanah?
(c)What is now the basis of the twenty-four-hour period 'me'Es le'Es' that render the Taharos Tamei retroactively?
(d)Why did the Chachamim fix the K'nas at twenty-four hours (i.e. one extra Onah of twelve hours)? Why did they not make it contingent upon the woman's current examination (i.e. one Onah plus the time when the current Onah began until the time that she examines herself and discovers that she is Tamei), even though it may turn out to be less than two Onos (see Tos. Yom-Tov)?
(e)Like whom is the Halachah?
3)
(a)The Chachamim, who say 'Lo ke'Divrei Zeh, ve'Lo ke'Divrei Zeh', hold - that on the one hand, Me'eis Le'eis detracts from Pekidah li'Pekidah, whereas on the other, Pekidah li'Pekidah detracts from Me'eis Le'eis (i.e. she only needs to go back to whichever is nearest).
(b)The Chachamim's opinion is based on the Takanah - requiring a woman to examine herself each and every morning (to be Machshir the Taharos that she dealt with since nightfall) and each and every night (to be Machshir the Taharos that she dealt with since dawn-break).
(c)Therefore, if she failed to examine herself for some time - Chazal penalized her in that she loses the Taharos of one extra Onah (Me'eis Le'eis instead of one Onah).
(d)The Chachamim fixed the K'nas at twenty-four hours (i.e. one extra Onah of twelve hours), rather than making it contingent upon the woman's current examination (i.e. one Onah plus the time when the current Onah began until the time that she examines herself and discovers that she is Tamei) - in order to make the K'nas standard (as they generally prefer to do).
(e)The Halachah - is like the Chachamim.
4)
(a)What is a 'Veses'?
(b)What does the Mishnah say about a woman who has a Veses?
4)
(a)A 'Veses' - is when a woman has a fixed period (i.e. she had three sightings at the same time on three consecutive occasions (as will be discussed in the ninth Perek).
(b)The Mishnah rules - that if a woman who has a Veses examines herself and finds that she is Tamei (see Tos. Yom-Tov) 'Dayah Sha'atah' (i.e. she is Tamei from that moment onwards and not retroactively).
5)
(a)The Mishnah now discusses a woman who is Meshamesh using Idim. What is 'Idim'?
(b)What does the Mishnah say about her?
(c)Why is it only the Bedikah after Tashmish that is effective, and not the one before?
(d)Then what is the Chidush? Why might we have thought that even the Bedikah after Tashmish will not be effective either?
5)
(a)The Mishnah now discusses a woman who is Meshamesh using Idim - meaning that she examined herself with the sheet (or with a cloth) both before and after Tashmish (indeed, she is obligated to do so (see Tos. Yom-Tov DH 'Kol Ishah').
(b)The Mishnah - declares that if she does this, it is considered a Pekidah and detracts both from Me'eis Le'eis and mi'Pekidah li'Pekidah (see Tos. Yom-Tov).
(c)It is only the Bedikah after Tashmish that is effective however (and not the one before) - because before Tashmish the woman is in too much of a hurry to examine herself properly.
(d)Had the Mishnah not taught us this, we might otherwise have thought that even the Bedikah after Tashmish will not be effective either, for fear that there was a drop of blood but that she failed to see it because it was covered over by the man's Zera.
Mishnah 2
6)
(a)In presenting a case of Dayah Sha'tah, the Mishnah describes how a woman (who had a regular Veses) came down from the bed where she had been dealing with Taharos and then had a sighting. What does the Tana rule?
(b)The Tana is obviously speaking when she saw at the time of here Veses. What would the Din have been had she not had a Veses?
(c)Why does the Tana find it necessary to mention the bed?
(d)From when does a woman who does not have a Veses count the (seven) days of Nidah?
6)
(a)In presenting a case of Dayah Sha'tah, the Mishnah describes how a woman (who had a regular Veses) came down from the bed where she had been dealing with Taharos and then had a sighting. The Tana rules - that she is Tamei, but the bed and the Taharos are Tahor.
(b)Had she not had a regular Veses, then the bed and the Taharos would have been Tamei too.
(c)The Tana mentions the bed - for the inference, to teach us that the Din of Me'eis Le'eis applies in full force, even as regards making an Av ha'Tum'ah through Tum'as Mishkav u'Moshav.
(d)'Even though they said that a woman who does not have a Veses is Metamei retroactively Me'eis Le'eis, she counts the (seven) days of Nidah from the time of the sighting.
Mishnah 3
7)
(a)How many categories of women does R. Eliezer list by whom we automatically say 'Dayan Sha'tan'?
(b)If three of them are Besulah (a virgin), Me'uberes (a pregnant woman), and Menikah (a feeding mother), what is the fourth?
(c)R. Yehoshua claims that he only heard this ruling from his Rebbes with regard to a virgin. What does he nevertheless rule?
(d)What is in fact, the Halachah?
7)
(a)R. Eliezer lists four categories of women by whom we automatically say 'Dayan Sha'tan' ...
(b)... a virgin, a pregnant woman, a feeding mother, and a woman who is old.
(c)R. Yehoshua claims that he only heard this ruling from his Rebbes with regard to a virgin. Nevertheless, he concedes - the Halachah is like R. Eliezer.
(d)The Halachah in fact - is like R. Eliezer (see Tos. Yom-Tov).
Mishnah 4
8)
(a)How does the Mishnah define ...
1. ... 'Besulah' (in this regard)? What if she is already married?
2. ... 'Me'uberes'? At what stage of pregnancy does this occur?
3. ... 'Menikah'? What time-span does this incorporate?
(b)According to the Chachamim, Dayah Sha'tah will apply even if the mother weaned the baby early. Which other case do they include in this ruling?
8)
(a)The Mishnah defines ...
1. ... 'Besulah' (in this regard) - as a girl who has never before had a sighting (even if she is already married [see Tos. Yom-Tov]).
2. ... 'Me'uberes' - as a woman whose pregnancy is recognizable (which generally occurs after three months [see Tos. Yom-Tov here & in the next Mishnah DH 'R. Yossi Omer']).
3. ... 'Menikah' - as up to the time that she weans the baby (which is assumed to take place twenty-four months after the birth).
(b)According to the Chachamim, Dayah Sha'tah will apply even if the mother weaned the baby early - or if the baby died during the feeding period.
9)
(a)What does R. Meir say in the current case?
(b)What is his reason?
(c)Like whom is the Halachah?
9)
(a)R. Meir however, rules that if the mother weans her baby before twenty-four months have elapsed - the Chumra of Me'eis Le'eis returns.
(b)This is because in his opinion - 'Dayah Sha'tah' in this case is the result of the blood going off and turning into milk (see Tos. Yom-Tov). Consequently, the moment the milk is no longer needed, the regular flow of blood returns.
(c)The Halachah - is like the Chachamim.
Mishnah 5
10)
(a)How does the Mishnah define 'Zekeinah' with regard to the current ruling?
(b)What does 'Samuch le'Ziknasah' mean?
(c)R. Eliezer is more lenient than the Tana Kama in this ruling. What does he say?
(d)R. Yossi on the other hand, is more stringent than the Tana Kama. What does he say?
(e)Like whom is the Halachah?
10)
(a)With regard to the current ruling, the Mishnah defines 'Zekeinah' - as three (medium-length) Onos (i.e. ninety days) after a woman reaches the stage of 'Samuch le'Ziknah' (close to old age) ...
(b)... the age where most women would not object to being called 'Savta' (Bubby or granny [see Tos. Yom-Tov]).
(c)R. Eliezer is more lenient than the Tana Kama in this issue. According to him - 'Dayah Sha'tah will apply to any woman who did not have a sighting for three Onos.
(d)R. Yossi on the other hand, is more stringent than the Tana Kama. In his opinion - even a Me'uberes (See Tos. Yom-Tov) and a Menikah will retain the Din of 'Me'eis Le'eis' unless three Onos pass without their seeing blood.
(e)The Halachah - is like the Chachamim.
Mishnah 6
11)
(a)The Tana now qualifies the Din of Dayan Sha'tan regarding the four women. At which point will it no longer apply?
(b)On what condition will Dayan Sha'tan still apply even after the second sighting?
(c)What might be an example of 'Oneis'?
11)
(a)The Tana now qualifies the Din of Dayan Sha'tan regarding the four women, confining it to the first sighting - but should she see a second time Dayah Sha'tah will no longer apply ...
(b)... unless the first sighting occurred due an Oneis ...
(c)... such as - after jumping, due to fear or if she ate something that causes blood to flow.
Mishnah 7
12)
(a)The Mishnah requires even a woman to whom Dayah Sha'tah applies to nevertheless examine herself. To whom, besides a woman who is a Nidah, does this not apply?
(b)Besides the latter, who does not need to examine herself with Idim before and after Tashmish?
(c)What is the reason for these two rulings?
(d)On what condition is Bedikah be'Idim not necessary even regarding a woman whose sighting will render her Tamei?
12)
(a)The Mishnah requires even a woman to whom Dayah Sha'tah applies to nevertheless examine herself. Besides a woman who is a Nidah (see Tos. Yom-Tov), this does not apply - to a 'Yosheves al Dam Tahor' (the second stage after child-birth, during which all blood that the woman sees is Tahor [see Tos. Yom-Tov]).
(b)Besides the latter - a Besulah (who is no longer a Ketanah [see Tos. R. Akiva Eiger]) does not need to examine herself with Idim before and after Tashmish.
(c)The reason for these two rulings is - because seeing as the former is Tamei anyway and the latter is Tahor anyway, the Bedikah is pointless.
(d)Bedikah be'Idim is not necessary even regarding a woman whose sighting will render her Tamei - in the case of a woman who is not dealing with Taharos (incorporating nowadays).
13)
(a)When is a woman who deals with Taharos obligated to examine herself? Why is that?
(b)A Besulah who performs Tashmish is Patur from Bedikah for four consecutive nights, according to Beis Shamai (as we will learn in the last Perek). What do Beis Hillel say?
(c)Why does this exemption not cover the regular morning and evening Bedikos?
(d)Then why are we not similarly afraid that the Dam Tashmish is a different color than her Dam Besulim, rendering her Tamei?
13)
(a)A woman who deals with Taharos is obligated to examine herself - in the morning (to declare the Taharos of the previous night Tahor), at night (for the day Taharos) and if necessary, before and after Tashmish.
(b)A Besulah who performs Tashmish is Patur from Bedikah for four consecutive nights, according to Beis Shamai. Beis Hillel say - until the wound heals (as we shall see in the last Perek).
(c)This exemption does not cover the regular morning and evening Bedikos - in case she has a sighting then and the blood differs from her Dam Besulim.
(d)We are not similarly afraid that the Dam Tashmish is a different color - because even if it is, we will attribute the change to the Tashmish (in which case she will still be Tahor).
14)
(a)What does the Tana Kama say about Kohanos?
(b)What does R. Yehudah add to that?
(c)What is his reason?
(d)Like whom is the Halachah?
14)
(a)The Tana Kama - obligates Kohanos to examine themselves before eating Terumah.
(b)R. Yehudah adds - that they must also examine themselves after having eaten Terumah ...
(c)... in case there are leftovers of what she ate on her face, which will be declared Tamei should she discover blood during the evening Bedikah.
(d)The Halachah - is like the Tana Kama.
Hadran alach 'Shamai Omer'
