Implied question: They are 29 including the extra Tevilah Bein ha'Shemashos when she came in front of us!

Answer #1 (Rashi): We do not count that extra Tevilah, for we do not count a single Tevilah in a week.

Rebuttal: Beis Shamai counts it! Rather, surely we do not consider it to be a single Tevilah in a week, since she was not in front of us until now. (Maharam - we do not count a single Tevilah in a week, i.e. when she was in front of us the entire time, and immersed only once.)

Answer #2 (Rashi, in a Teshuvah): Beis Hillel do not count the Tevilah at the beginning of the third week. Since she does not immerse at night after this [during this week], it is called a single Tevilah in a week;

However, according to Beis Shamai, she immerses during the nights, so it is not called a single Tevilah in a week.

Question: We could have asked better! All the Tahor weeks, she should immerse every night due to Nidah! (Perhaps Yemei Tahor ended a week ago. She saw the next day, so she now finished seven days of Nidah.)

The question the Gemara actually asked (Tevilas Zavah, which is only after finishing a week of seven clean days) is only a single Tevilah in a week.

Answer: R. Chananel's text is "if so, also the entire Tahor weeks [she should immerse]!" This is this question that I explained (Tevilas Nidah);

The Gemara answers that we count [only Tevilos] before she has Bi'ah.

Question: We said that we do not count a single Tevilah in a week!

Answer #1: Now, this is not a single Tevilah in a week, for there is also Tevilah at the end of the week.

Answer #2: Due to concern for Shomeres Yom [k'Neged Yom], she immerses also on the second day, for perhaps now she saw when she came in front of us.

Answer #3: Due to concern for Shomeres Yom, she should immerse the entire first week, for every day could be the end of [Tum'as] Leidah, and [her clean days] did not count for Shemirah [guarding a clean day corresponding to one or two days of blood during the days of Zivah];

This is because Yemei Leidah do not count towards counting [clean days] after Zivah.

Question: We could have asked about the entire week, like I asked, and we asked only about the first day!

Implied question: We could have said that we learn from this that Yemei Leidah in which she does not see, they do not count towards counting [clean days] after Zivah!

Answer (R. Tam): It is obvious to the Gemara that they do not count, for we hold like Abaye (below 37a);

This (Yemei Leidah) is Lamed of Ya'al Kegam (an acronym of the six places in which the Halachah follows Abaye against Rava). Below (37a DH Abaye) we will explain with Hash-m's help.

Question: This Beraisa holds that according to Beis Shamai and Beis Hillel, they do not count;

Below (35b), regarding the argument of Rav and Levi, if they (Dam Nidah and Dam Tohar) are from two separate sources or one, a Beraisa holds that Beis Shamai and Beis Hillel hold that they count!

Answer: Two Tana'im argue about them (the opinions of Beis Shamai and Beis Hillel).

Pesak: R. Chananel rules like this. The Halachah follows Beis Shamai and Beis Hillel.

Question: Obviously, R. Yosi b'Rebbi Yehudah holds that Beis Shamai and Beis Hillel do not argue with him. (Note: the Rashba says that R. Yosi is like an individual against a Rabim (the Stam Tana), and so connotes Tosfos Beitzah 2b DH Gabei! Perhaps Tosfos merely means that since Tana'im argue about this, we can learn from Tosfos' other proofs that the Halachah does not follow Beis Shamai and Beis Hillel.)

Strengthening of question: Cases occur every day, and no woman immerses at the [mid'Oraisa] time of Tevilas Nidah or Tevilah Shomeres Yom k'Neged Yom or Zavah!

Further strengthening of question: Also below (67b), it says "what is the case? Nowadays, we consider all [women who saw even one sighting] to be Safek Zavos. They should immerse on day seven!"

Inference: They never used to immerse during the day.

Implied question: R. Eliyahu ha'Zaken established in his admonitions "Tevilah bi'Zmanah Al Dalet Gedilim"!

Note: Tosfos cited "Al Dalet Gedilim" merely to specify where this is found in R. Eliyahu's Azharos. I.e. it is where he brings laws from Parshas Ki Tetzei, where the verse "Gedilim Ta'aseh Lecha", and also Tevilas Ba'al Keri, are found.

Answer: He wrote this totally unlike the Halachah. He also wrote like R. Eliezer, who said (Sanhedrin 45a) that all who are stoned are hung, for he expounds Ribuy and Mi'ut;

We hold that we expound Kelalei u'Pratei, for we hold that land cannot be stolen!

Explanation: Even if the Shomer was a eunuch or woman, perhaps he [or she] allowed others to have Bi'ah [with her].

Implied question: Also the Reisha was taught Stam!

Answer: It is not considered Stam, since R. Yishmael argues with it;

Just the contrary! It is a Stam v'Achar Kach Machlokes (in such a case, the Halachah does not necessarily follow the Stam), like we say in Yevamos (42b).

Explanation #1 (Rashi): Atzilav are the underarms.

Explanation #2 (R. Tam): Atzil is the elbow.

Source #1: In Erchin (19b), it says that if one said "the weight of my Yad is Alai", or "the weight of my Regel is Alai"... we insert his arm [into a Kli full of water] until the Atzil, or the leg until the knee;

The elbow in the arm corresponds to the knee in the leg.

Note: I do not understand this. Vows depend on the way people speak. Perhaps people do not call above the knee "Regel" (especially since it has its own name - Shok or Yerech), but they call the entire arm "Yad", like the Torah calls the upper arm "Yad" regarding Tefilin!

Source #2: There it connotes that Atzil is Marpek, and in Ohalos (1:8) it connotes that it lists the limbs according to their order in the body, so Marpek is the elbow (it is listed between bones of the lower arm and the upper arm).

Source #3: It says in Zevachim (18b) "Lo Yachgeru ba'Yaza" - Kohanim [do not tie the Avnet in a place of sweat, i.e. above Atzilav or below the loins. Rather, they] tie only even with the Atzil, i.e. the elbow, which is the normal place to tie a sash.

The underarm [is not proper]. Just the contrary, it is a place of sweat!

Explanation: "Shesum" is an expression of revealed and open, like the Targum "he sees well."

Support: In the Mishnah in Avodah Zarah (69a) it expresses opening - "Kedei she'Yishtom v'Yistom v'Yigov (time to puncture the cork, seal it and it will dry)";

Here we derive that his eye was blinded, for it says "Shesum ha'Ayin" in the singular (one eye sees).

Implied question: It says "u'Geluy Einayim" (both eyes see)!

Answer: That refers to initially (before one eye was blinded).