Kollel Iyun Hadaf, Jerusalem
1) We learnt in the Beraisa that, a girl who sees blood three times before her time to see has arrived, is Metamei 'Mei'es Le'es'. If she then fails to see blood for three Onos, she reverts to the Din of 'Dayah Sha'atah'.
(a) What are the two possible explanations for this, and what is the difference between the two reasons?2)
(a) What Sha'aleh does the Gemara then ask on the case of a woman who sees, (after the second set of three Onos), not after *three* Onos (to apply the Din of 'Mei'es Le'es'), but after *one*?3)
(a) What is the Din of a girl whose time has not yet arrived, who finds a Kesem between the first and second times that she first sees?If a woman finds a Kesem after the second time, Chizkiyah holds that she is Temei'ah, according to Rebbi Yochanan she is Tehorah.
(b) What are their respective reasons?
(a) Are the spittle, the Medras (the clothes on which she treads, or lies etc.) and the Kesamim of a girl whose time has not yet arrived, but who has seen twice, Metamei?5)
(a) If a woman sees blood consecutively for seven days, how many sightings is this counted as?Rav Shimi bar Chiya says 'Medalefes Einah ke'Ro'ah'.
(b) What is the Din of a 'Medalefes', and why must we say that?6) The Beraisa writes that, when a woman reaches the age of seeing blood, the women examine her, because she has a Chezkas Tum'ah.
According to Rebbi Yehudah, how is this examination performed, and why?
(a) How did Rebbi Elazar b'Rebbi Yossi (himself a Tana) interpret the Beraisa which writes 'Me'uberes u'Meinikah she'Avru Aleha Shalosh Onos, Dayah Sha'atah?8) Our Mishnah writes about the four women who normally have the Din of Dayah Sha'atah, that Dayah Sha'atah applies only the first time that they see, but the second time, they are Metamei 'Mei'es Le'es'.
Some Amora'im (and Tena'im) maintain that this applies to all four women in question.
What do the other Amora'im (and Tena'im) hold, and why?