Niddah 125
אם הקפיד עליו אין אי לא לא
it is unclean only if the owner minds the absorption, but not otherwise.<span class="x" onmousemove="('comment',' Lit., 'yes; if not, not'. The inference from the Mishnah cited by Resh Lakish, from which it follows that 'if it can emerge it is unclean even though it had not yet emerged', applies to a case where the owner minded the absorption. ');"><sup>1</sup></span>
תנא
That of a man who tasted nothing since the previous evening. R. Papa intended to explain before Raba [that this bears the same meaning] as when one says that he had tasted nothing in the evening.<span class="x" onmousemove="('comment',' Sc. had nothing to eat since sunset of the previous day. ');"><sup>3</sup></span>
מי קתני בערב מבערב קתני לאפוקי היכא דקדים ואכיל
and ate.<span class="x" onmousemove="('comment',' Since the food sweetens the spittle and causes it to lose its strength. The food, however, that one eats in the early evening before going to bed has no such weakening effect. ');"><sup>7</sup></span>
אמר רבה בר בר חנה אמר רבי יוחנן
Rabbah b. Bar Hana citing R. Johanan stated: What is meant by tasteless spittle? [That of a person] who spent half a night in sleep.<span class="x" onmousemove="('comment',' Lit., over whom half a night has passed, and in sleep'. ');"><sup>8</sup></span>
והתנן
If a man slept all day his is no tasteless spittle and if he was awake all night it is tasteless spittle?<span class="x" onmousemove="('comment',' Which shows that it is the night and not sleep that is the determining factor. ');"><sup>11</sup></span>
התם במתנמנם
it is a case, where one was in a state of drowsiness.<span class="x" onmousemove="('comment',' Not fully awake. Two conditions are necessary for spittle to be tasteless: Sleep or dozing and night. Sleep in the day-time (after one has had some food which sweetens the spittle) or night without sleep (when the effect of the food has not passed) is not enough. ');"><sup>13</sup></span>
היכי דמי מתנמנם
What state of drowsiness is hereby to be understood? — R. Ashi replied: Where a man is half asleep and half awake;<span class="x" onmousemove="('comment',' Lit., 'asleep and not asleep, awake and not awake'. ');"><sup>14</sup></span>
נים ולא נים תיר ולא תיר דקרו ליה ועני ולא ידע לאהדורי סברא וכי מדכרו ליה מדכר
One taught: If a man rose up early in the morning and studied his lesson, his is no tasteless spittle.<span class="x" onmousemove="('comment',' Speech also takes away its edge ');"><sup>15</sup></span>
אמר רב יהודה בר שילא אמר רב אשי אמר רבי אלעזר
THE LIQUID OF CRUSHED BEANS? — PASTE MADE OF CRUSHED BEANS etc. May it be suggested that this<span class="x" onmousemove="('comment',' The ruling in our Mishnah that the beans must be crushed into a paste that is presumably mixed with spittle. ');"><sup>18</sup></span>
כל שיצא רוב דבורו של שלש שעות
provides support for Resh Lakish; for Resh Lakish said: There must be tasteless spittle with each of the substances? — It is possible that the heat of one's mouth suffices.<span class="x" onmousemove="('comment',' To make the paste. Lit., 'avails'. ');"><sup>19</sup></span>
מתניתין דלא כרבי יהודה דתניא ר' יהודה אומר
'ober' means 'before'? — R. Nahman b. Isaac replied: Since Scripture says, Then Ahimaaz ran by way of the plain, and overran [wa-ya'abor]<span class="x" onmousemove="('comment',' Of the same root as 'ober'. ');"><sup>24</sup></span>
דאמר קרא (שמואל ב יח, כג) וירץ אחימעץ דרך הככר ויעבור את הכושי
And if you prefer I might reply that the proof comes from here: And their king is passed on [wa-ya'abor]<span class="x" onmousemove="('comment',' Of the same root as 'ober'. ');"><sup>24</sup></span>
ואיבעית אימא מהכא
their fermentation? Three days. R. Johanan observed, All the standards of the Sages in respect of bloodstains need additional standards to define them:<span class="x" onmousemove="('comment',' Lit., 'a standard to their standard'. ');"><sup>29</sup></span>
א"ר יוחנן
ONE MUST SCOUR THE STAIN THREE TIMES. R. Jeremiah enquired: Does the forward and backward movement<span class="x" onmousemove="('comment',' Lit., 'carrying out and bringing in' of the hand in the process of scouring. ');"><sup>31</sup></span>
בעי רבי ירמיה
are not counted,'<span class="x" onmousemove="('comment',' So that, if the four substances last mentioned in our Mishnah are subsequently applied again, the prescribed order of application is duly complied with. ');"><sup>38</sup></span>
אמטויי ואתויי חד או דלמא אמטויי ואתויי תרתי מאי
while another [Baraitha] teaches, 'The former are counted and the latter are not counted'!<span class="x" onmousemove="('comment',' Now how are the two apparently contradictory rulings to be reconciled? ');"><sup>39</sup></span>
ותניא אידך
<b><i>MISHNAH</i></b>. FOR EVERY WOMAN THAT HAS A SETTLED PERIOD IT SUFFICES [TO RECKON HER PERIOD OF UNCLEANNESS FROM] HER SET TIME. AND THESE ARE THE SYMPTOMS OF SETTLED PERIODS: [IF THE WOMAN]<span class="x" onmousemove="('comment',' Before experiencing a menstrual discharge. ');"><sup>44</sup></span>
מפהקת ומעטשת וחוששת בפי כריסה ובשפולי מעיה ושופעת וכמין צמרמורות אוחזין אותה וכן כיוצא בהן
<b><i>GEMARA</i></b>. Have we not learnt once before, 'For any woman who has a settled period it suffices [to reckon her period of uncleanness from] her set time'?<span class="x" onmousemove="('comment',' Mishnah supra 2a. ');"><sup>48</sup></span>
<big><strong>גמ׳</strong></big> תנינא חדא זימנא
while here the reference is to settled periods [that are determined by conditions] of the body; as it was actually taught, 'The following are the symptoms of settled periods: If a woman yawns, sneezes, feels pain at the top of her stomach or the bottom of her bowels or discharges'. 'Discharges'! Is she not then<span class="x" onmousemove="('comment',' Since every menstrual discharge is preceded by another discharge. ');"><sup>50</sup></span>
כל אשה שיש לה וסת דיה שעתה
constantly discharging?<span class="x" onmousemove="('comment',' And since no symptom precedes the first discharge, which is presumably also an unclean one, how could a settled period ever be established? ');"><sup>51</sup></span>