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1) The Gemara changes the 'Shotos' of Rebbi Yehoshua to 'To'os'.

2)

(a) Since this woman only sees in the day, and not by night, she is permitted on the eighth day (when she will definitely not see), and the night after it, since she is not destined to see blood until the following day.

(b) Although this woman will never become a Zavah (since she never sees on three consecutive days), she is nevertheless obligated to watch one day after each time that she sees, during the eleven days between Nidah and Nidah. Consequently, she is permitted on the nights of the eleventh, the thirteenth, the fifteenth and the seventeenth - always the night before the day that she is destined to see blood. After she has seen (from after the seventh day) she is obligated to watch one day, and is therefore forbidden for the entire twenty-four hour that follows.

(c) If she tends to see at night, rather than by day, then she is permitted on the eighth only, both by night and by day.

(a) The nineteenth day is the day following the eleven days between Nidah and Nidah, and does not need watching, since she cannot become a Zavah (because the next day is already the first day of Nidus). That explains why the Gemara thought that she should be permitted on that day.

(b) According to Rav Sheishes, she is forbidden on the nineteenth, because Beis Hillel calls a woman who is Meshamesh the day after a sighting on the eleventh day 'greedy'. From our Beraisa we learn that it is forbidden to be greedy.
Rav Ashi answers that there is no such prohibition, and the Beraisa speaks when she saw on the tenth day (of Zivus - the seventeenth day in total), which *does* require one day of watching. However, since she is unable to watch on the eighteenth day (since it is one of the days on which she tends to see blood, she has to watch on the eighteenth instead.

(a) The woman who sees every *second* set of three consecutive days is not permitted on the tenth day, because she is watching after the sighting of the ninth, which is the second sighting seen during the days of Zivus.

(b) After the first tenth and eleventh days, she will be forbidden forever, because, when she sees on the thirteenth, fourteenth and fifteenth, she will be a Zavah, after which she will never see seven clean days.

(c) A woman who sees every second set of *four* days will be permitted on the first eighth day only (after which her next sighting will be one of Zivus, from which she will never become Tehorah.

(d) If she sees every second set of *five* days, she will be permitted on the eighth, ninth and tenth days; and also on the eleventh and twelfth, if she sees every second set of *six* days.

(a) If the woman sees blood every second set of *seven* days, she will always be permitted during the seven days following the first sighting of Nidus. The next seven days, she will be a Zavah, and the fourth set of seven days, she will be sitting her seven clean days.

(b) And if she sees *eight*, she will be permitted for fifteen days out of every forty-eight. How is that?
She is a Nidah for the first seven days, a potential Zavah on the eighth, and obligated to watch on the ninth. Then she will be permitted for the next seven days, making seven days that she is permitted out of sixteen. What she sees for the first two day of the third set of eight days is Zivus, but on the following day she becomes a Nidah, and is automatically forbidden for the next seven days, including the first day of the fourth set of days when she will not see. For the remaining seven days of that set she is permitted.

The first three sightings during the first three days of the fifth set of days render her a Zavah. The following day is the last day of the eleven days of Zivus, so that, when she sees on the fifth day of that set, she becomes a Nidah for seven days. Nevertheless, the first two days of the sixth set (when she does not see) will combine with the next five, as seven clean days, leaving her permitted on the eighth day; a total of fifteen out of forty-eight.

(c) The Gemara asks that it really ought to be fourteen days, and not fifteen, because it thought that the days of Nidus on which she does not see, are not included in the seven clean days, in which case, they will have to be postponed, only to be counted after fifty-six days. Consequently, the fifteenth day mentioned earlier should not be permitted. But the Gemara rejects the Kashya; it concludes that in fact, the days of Nidus on which a woman does not see, *are* counted in the seven clean days.

6)

(a) Rav Papa argues that the Beraisa allows the seven days of Leidah on which she does not see to count as her seven clean days, because she may have given birth to a boy, so the second set of seven days are not days of Tum'ah (which could be compared to Nidus), but days of Taharah - and it is *those* seven days which the Beraisa includes in the seven clean days.

(b) Rav Huna Berei de'Rav Yehoshua refutes this on the grounds that there is no reason to assume that she had a boy any more than a girl, and that consequently, we have a clear proof that we do in fact, allow the days of birth, when she is Temei'ah Leidah, and consequently, of Nidus too, to be counted in the seven clean days.

(a) A woman who sees blood every second set of *nine* days, is a Nidah for the first seven, and a potential Zavah for the remaining two. This means that she is obligated to watch the first day of the second set of nine days (when she does not see blood), after which she will be permitted for the remaining eight.

(b) If she sees every second set of *ten* days, then she will always be permitted for the same number of days as her Zivus: i.e. the last *three* of the first ten days (on which she sees blood) she will be a Zavah, and subsequently, after keeping seven clean days of her second set of ten days - on which she does not see blood, she will be permitted for the last *three* days.

(c) And the same principle will apply to a woman who sees every second set of *one hundred* days (or a thousand): after the first seven days of Nidus, the following *ninety-three* days will be Zivus. The first seven days of the second set (on which she does not see blood), will be her seven clean days, followed by *ninety-three* days on which she is permitted (and in the case of sets of a thousand days, she will be forbidden for 993 days of Zivus in the first set, and in the second set, after keeping her seven clean days, she will be permitted for 993 days).

(a) We learn from "ve'ha'Davah be'Nidasah", that the blood of a Nidah is Metamei like the Nidah herself.

(b) And from "Yihye" we learn that even dry blood is also Metamei.

(c) We know that even if the blood emerged dry from the woman, it is nevertheless Metamei, from the Mishnah (in Perek 'ha'Mapeles Chatichah'), which specifically includes blood which emerges in the form of peels, dust etc. in the Din of Nidus; and the source for this from the Torah is again the word "Yihye" - which is a Ribuy, and includes *all* dry blood, whether it emerged wet and dried only later, or whether it emerged dry.

(a) We learn from Even Menuga'as that, even if something is not really subject to Mishkav and Moshav (stones do not normally 'lie' on beds or 'sit' on chairs), it can still be Metamei Mishkav and Moshav (since we require a special Mi'ut to exclude Even Menuga'as from Mishkav and Moshav - "ha'Zav"- rather than exclude it automatically, because it is not subject to Mishkav and Moshav).

(b) We exclude the blood of a Nidah from being Metamei Mishkav and Moshav from "Asher *Hi* Yosheves Alav" - she (the Nidah) is Metamei Moshav (and Mishkav), but not her blood.

(a) 'Even Mesama' is a heavy stone, on which a Nidah is sitting and which is placed on top of vessels - it is not included in the Din of Masa, because it is too heavy to be carried.
The vessels nevertheless become Tamei because of 'Even Mesamei'.

(b) We learn from "ve'ha'Nosei Osam" that only the Mishkav and Moshav of a Zav are Metamei through Even Mesamei, but not the blood of a Nidah.