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1)

(a) If a woman sees blood and then, within twenty-four hours, the baby becomes recognizable, do we go after the time she saw blood, and say that she is Metamei Mei'es Le'es, or do we contend with the pregnancy which took place immediately afterwards and say 'Dayah Sha'atah'?

(b) How did Rebbi Yochanan prove from the Din of Rebbi Meir (regarding a woman in hiding whose Veses arrived), that Vestos are d'Oraysa?

(c) And how did Rebbi Yochanan resolve the Sha'aleh of the old man, who asked him what the Din would be, if, during her days of pregnancy, a woman did not examine herself on the day that her Veses arrived?

(a) Which Halachah follows on from there, and what is Rebbi Meir's reasoning?

(b) What do Rebbi Yossi and his Chaveirim hold in these cases, and why?

(c) Why does Rebbi Yossi need to say 'Lefichach'?

(a) How does Rebbi Meir explain the Pasuk "Mi Yitein Tahor mi'Tamei, Lo Echad"?

(b) How does Rebbi Yochanan explain the Pasuk "Mi Yitein" etc., according to the Rabbanan?

(a) How can Rebbi Elazar say that the sprinkler is Tahor, when the Torah writes "*ve'Hamazeh* Mei ha'Nidah Yechabes Begadav"?

(b) So why does the Torah write "Mazeh", if it means "Nosei"?

(c) How will those who maintain that the ashes of the Parah Adumah do not require a Shiur explain this?

(d) What is the difference between the Tum'ah of someone who *touches* the ashes, and that of someone who carries them?

5) 'An old woman' - who qualifies for the Din of Datah Sha'atah, the Mishnah explains, is one who did not see blood for three Onos close to her old age.

(a) How does one guage old age, in this case? (two opinions)

(b) What is that amendment, and what is the difference between the two versions?

(c) What are the two opinions regarding the length of one Onah, and how is it that they do not argue?

(a) What will be the Din if an old woman sees blood after three Onos have passed, and then two more times at intervals of three Onos, and why?

(b) Why do we not say that, since the first two times were part of a new Veses, she becomes retroactively Metamei the Taharos with which she was working when she saw blood the first time - 'Mei'es Le'es' or mi'Pekidah li'Pekidah'.

(c) What do these three terms mean and what is the problem with the Beraisa's statement?

(d) How does the Gemara adjust the Beraisa in two different ways, one like the Rabbanan of Rebbi Dosa and the other like Rebbi Dosa?

(a) By which 'woman' do we apply 'Dayah Sha'atah' only the first time that she sees, and by which one do we say it even after the second time?

(b) Why must the Beraisa of 'Tinokos' go like Rebbi, and why, when she sees for the third time, do we not say that she is also Metamei Taharos retroactively 'Mei'es Le'es' from the first two times as well?
(The same answer will explain why a girl whose time has arrived to see blood, is only Metamei Mei'es Le'es from the second time. Why not from the first?)

(c) Since the Beraisa goes like Rebbi, why is she not Metamei 'Mei'es Le'es' retroactively, already from the time before, when she saw blood for the second time (since the Beraisa is speaking in a case of Pichsah or Hosirah, she has a Chazakah of seeing immediately, and it is not necessary to wait for the third time, as one does by Kivnah)?