Kollel Iyun Hadaf, Jerusalem
(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'?2) Rebbi Meir holds that a feeding mother whose baby died within two years, is Metam'ah Mei'es Le'es, and mi'Pekidah li'Pekidah.
(a) Which Halachah follows on from there, and what is Rebbi Meir's reasoning?The Gemara explains that the 'Lefichach' of Rebbi Meir is not really necessary, because it is obvious. It is only mentioned because of the 'Lefichach' of Rebbi Yossi.
(c) Why does Rebbi Yossi need to say 'Lefichach'?3)
(a) How does Rebbi Meir explain the Pasuk "Mi Yitein Tahor mi'Tamei, Lo Echad"?4) Rebbi Elazar learns, that according to the Rabbanan, the Pasuk refers to the Parah Adumah, whose ashes are Metamei the person who touches them, yet it is Metaher both the person who sprinkles them and the person upon whom they are sprinkled.
(a) How can Rebbi Elazar say that the sprinkler is Tahor, when the Torah writes "*ve'Hamazeh* Mei ha'Nidah Yechabes Begadav"?
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)Some people amend the second opinion slightly.
(b) What is that amendment, and what is the difference between the two versions?6)
(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?'Not only *Kivnah*, but even *Pichsah* or *Hosirah'*, comments the Beraisa.
(c) What do these three terms mean and what is the problem with the Beraisa's statement?7)
(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?If three Onos passed without a sighting of blood, we again say 'Dayah Sha'atah' when she sees next. If she again failed to see for three Onos, and this sequence repeated itself for a third time (in a sequence of Pichsah or Hosirah) - that she has lost her Chazakah of having no blood , and she is now Metamei Mei'es Le'es.
(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)?