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1)

(a) If a girl whose time has not yet arrived to see blood, but who nevertheless saw three times, does not then see blood for three consecutive Onos, we say Dayah Sha'atah; either because it is the opinion of Rebbi Eliezer that any woman who does not see blood for three Onos has the Din of 'Dayah Sha'atah' - which will therefore not be the Din if she sees not after three Onos, but after one Onah. In that case, she will be Metam'ah 'Mei'es Le'es'.

Or because it is now evident that she has reverted to her status of 'virginity' (and that the three times she saw previously were not a sign that she is no longer a Besulah), by whom we always say 'Dayah Sha'atah' - and the same would therefore apply if she were to see after one Onah. According to the second explanation, we are forced to say that the Seifa of the Beraisa, which requires a *third period* of three Onos before saying 'Mei'es Le'es' follows the opinion of Rabban Shimon ben Gamliel, in whose opinion there is no Chazakah before three times.

(b) The first opinion, like whom the Gemara concludes, interprets the Beraisa as we explained on the previous Amud, in answer 7c.

(c) Rav Gidal Amar Rav resolves the Sha'aleh like the first contention, that, even if the girl sees blood one Onah after the first sighting after three Onos, we will Dayah Sha'atah, and it is only when she sees a second time after one Onah, that she is Metamei 'Mei'es Le'es'.

(d) When she sees for the second time after three Onos, it could conceivably be a change of Veses (to ninety days), whereas a change to one Onah serves to substantiate the contention that her previous break of three Onos was due to the fact that her blood has departed.

(a) The Gemara then queries the next stage in the Beraisa 'if she saw for a third time, after three Onos, then she is Metamei 'Mei'es Le'es': is that because we now have a Chazakah that she sees after large intervals (and not after one Onah), but before that, she still had a Chazakah that her blood had departed; or perhaps we will not go so far as to say still after two times seeing blood, that she has reverted to her status of virginity, but. with the second sighting, we establish her as now being someone whose time has arrived to see blood. Therefore, whether she sees the third time after three Onos or after one Onah, she is Metamei 'Mei'es Le'es'.

(b) Here again, Rav Gidal Amar Rav rules leniently; that it is only the second time that she sees after the Onah that she is Temei'ah 'Mei'es Le'es'

(a)&(b) If a girl whose time to see has not yet arrived, and, after seeing twice, she finds a Kesem, according to Chizkiyah, she is Temei'ah, because, having seen twice, she has a Chazakah, and was set to be Temei'ah when she saw the next time - so the Kesem is no different than if she would have actually seen blood.
But Rebbi Yochanan holds that the Din of Kesem, which is only de'Rabbanan, is different than seeing blood. As long as her Chazakah has not yet become factual, and she has not seen blood for the *third* time, her Kesamim are not Metamei.

(c) On the other hand, the Kesamim of a Besulah who just got married, and whose blood has been until now has been the blood of Besulim, are not Metamei, Chizkiyah has to concede, because the Dam Besulim, which has been currently flowing, tends to be accompanied by a lot of liquids, to which we can attribute the Kesem, whereas by a woman who has already seen blood, to what should we attribute the Kesem, if not to the blood of Nidus - claims Chizkiyah.

4)

(a) The spittle, the Medras and the Kesamim of a girl whose time has not yet arrived to see, and who saw twice, are all not Metamei, whether they are found in the street or in the house (see Tosfos ha'Rosh, who also explains what the Chidush is in the first two cases).

(b) We will rule like Rebbi Yochanan in the case of the Kesamim of a girl whose time to see has not yet arrived, but who has already seen twice, because, the Gemara concludes, Rebbi Shimon ben Yehotzadak also holds like Rebbi Yochanan.

(a) If a woman sees blood consecutively even for a full seven days, it is considered as one sighting.

(b) And that is also the case, if the blood drips constantly for forty-eight hours - i.e. we do not consider each drop as a fresh sighting, because, if we were to interpret Rav Shimi bar Chiya ('Medalefes Eina ke'Ro'ah' - which, in any case, cannot be understood literally - to mean 'Einah ke'Shofa'as Ela ke'Posekes'), we would be forced to explain that 'Shofa'as' means without a break, and how is it possible for the blood of the woman of whom we spoke earlier to flow without a break for seven days - she would die?

7)

(a) The Beraisa man quoted in front of Rebbi Elazar b'Rebbi Yossi, that we say 'Dayah Sha'atah' by a pregnant woman and by one who is feeding, which Rebbi Elazar b'Rebbi Yossi interpreted as one thing, not two: If, whilst she is feeding, two Onos, for example, pass without her seeing blood, and then after she becomes pregnant, another Onah passes, we combine the period of pregnancy with that of feeding, and allow her the three Onos, so that when she sees the next time, we will say 'Dayah Sha'atah'. And the same will apply if she begins feeding and does not see blood for one Onah after having not seen for two Onos during her pregnancy.

(b) To continue into the days of feeding after giving birth, without breaking the two Onos of not seeing blood, either speaks by a dry birth - (where there was no blood, uncommon but possible); or the blood of birth does not break the Onos (like the blood of Nidus does). Alternatively, we must omit from the Beraisa the statement 'Yemei Menikasah Olin Lah li'Yemei Iburah'.

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