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1)

(a) The Beraisa writes 'mi'ba'Erev' not 'ba'Erev', implying that it is only *after* night-fall that he did not eat, but not the day before.

(b) The Beraisa means that he should not have eaten after waking up (because sleep makes the spittle bitter, and eating sweetens it).

(c) 'Niy'ar Kol ha'Layla' in the Beraisa does not mean that he was fully awake, but that he did not sleep properly; he did, however, doze through the night.

(a) 'Misnamnem' means that he is sufficiently awake to be able to answer when one calls him; and he even recalls a reason when he is reminded; but he is too sleepy to reason for himself.

(b) If he got up and learnt during the first three hours of the morning (presumably, the same will apply to any other form of talking), it will not be considered Rok Tapal (because, eating, like sleeping, sweetens the spittle).

(a) Resh Lakish says that each of the other six Samemanim must be mixed with Rok Tapal, and this is seemingly borne out by the Mishnah, which requires the Gerisin to be chewed.

(b) This is no proof for Resh Lakish however, because it could be that the reason for having to chew the Gerisin is because the breath from the mouth is good for it.

(c) According to Rebbi Yehudah, the Mei Gerisin must also be boiled (though before salt is added), whereas our Mishnah does not require boiling.

(d) We learn that the word 'Over' means to go in front either from a Pasuk in Chumash (in connection with Avraham Avinu and the Angels) "ve'Hu Avar Lifneihem", or from a Pasuk in Michah "va'Ya'avor Malkam Lifneihem, va'Hashem be'Rosham".

(a) The urine must have been 'sour' for three days in order to be included in the Samemanim.

(b) The Tana does not explain whether the urine in question, is that of a young person or of an elderly one, of a man or of a woman; whether it should be covered or left open, or whether he is speaking in the summer or in the winter.

(c) The Gemara is not sure whether the three rubbings means three times in one direction, or whether it incorporates the double action normally associated with washing clothes.

(d) Both Beraisos maintain that, if one switched the order of the Samemanim, he is Yotze with the second ones that he used (and that he will have to re-do the first three that he did previously). The Beraisa which says that he is Yotze with the first ones is referring, not to the first ones that he used, but to the first ones listed in our Mishnah - which is equivalent to the second ones (which he used) mentioned in the other Beraisa.

(a) The advantage of Dayah Sha'atah is that the Taharos that she worked with, do not become Tamei retroactively.

(b) 'Mefahekes' means to stretch (some say to yawn); 'Me'ateshes' means to sneeze or to let out a wind; 'Chosheshes be'Fi Kereisah' means that she has stomach pains (in the vicinity of the navel), and 'be'Shipulei Mei'eha' means in the area of the womb; 'ke'Min Tzemarmaros Ochzin Osah' means that she gets a fit of shuddering; 'Shofa'as' means that she tends to see Tahor blood, and then, straight afterwards, Tamei blood.

(c) Three times fixes a Veses (though we will see later that this Din is not absolute, according to all opinions).

7)

(a) 've'Chol ka'Yotzei Vo' comes to include a woman whose head or limbs feel heavy, who trembles or who becomes nauseous.

(b) 'le'Yamim, Shenayim' means that if a woman sees twice on the same day of two consecutive months, she is Temei'ah, like Rebbi in whose opinion a Chazakah takes place after two times, not three. 'le'Vestos, Achas' means that the Vestos de'Guf (such as those in our Mishnah) become fixed after one time.

(c) Our Mishnah, which fixes a Veses ha'Guf only after three times, is speaking about a sighting which comes only after an act, such as after eating garlic, onions or after chewing pepper, which is not a proper Veses (see Tosfos d.h. 'Achlah'), and which therefore requires three sightins before a Chazakah is established.

(a) According to Rav Yehudah Amar Shmuel, the author of the Beraisa which fixes a woman's new Veses from the fifteenth day to the twentieth - only after *three* times, is Rabban Gamliel the son of Rebbi, who holds like Rabban Shimon ben Gamliel.

(b) Rav wants to teach us that Rabban Gamliel, Rebbi's son, holds, not like his father, but like his grandfather.

(c) According to the Rabbanan - alias Rebbi - a woman with a Veses de'Yoma need see only twice on a different day in order to change her Veses, and a woman with a Veses de'Gufa will change her Veses after only once.

(a) If a woman tends to see at the beginning of her Veses, then all the Taharos which she dealt with during the Veses (e.g. whilst she was stretching, yawning, sneezing etc.) are Temei'os; but if she normally saw at the end of the Veses, then those Taharos will be Tehoras.

(b) According to Rebbi Yehudah, a woman who normally sees blood during the sixth hour of every twentieth day, is forbidden from the beginning of the twentieth day until nightfall.

(c) Rebbi Yossi rules that she is forbidden only during the sixth hour, not before and not afterwards.

(d) It depends when the woman tended to see; if she normally saw *after* daybreak, then Rebbi Yehudah forbids her all day, whereas if she tended to see *before* day-break, then he will forbid her all night.

(a) By one Onah, Rava means the Onah during which the woman is expected to see, not the Onah prior to that.

(b) Had Rava ruled only like Rebbi Yehudah, we would have thought that his strict ruling is confined to Taharos, but that, as far as her husband is concerned, he rules like Rebbi Yossi, to forbid only the actual time that she actually sees.

(c) On the other hand, had Rava issue his ruling by the statement of Rebbi Yirmiyah, we would have thought that he even forbids the Onah before she is expected to see. Consequently, he needed to rule like Rebbi Yehudah, who only forbids the actual Onah that she sees.

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