Niddah 144
משכבות ומושבות שבין ראייה ראשונה לראייה שנייה ב"ש תולין וב"ה מטהרין
caused the shaking of the [first] observed discharge, Beth Shammai ruled: The man must be held in suspense,<span class="x" onmousemove="('comment',' Until evening. If the zab experienced a second discharge on that day he becomes a confirmed zab retrospectively and the man who shook the discharge becomes unclean. ');"><sup>3</sup></span>
הרואה ראייה אחת של זוב ב"ש אומרים
As to couches and seats occupied between a first and a second discharge, Beth Shammai hold them in suspense and Beth Hillel declare them clean. Now in the first clause it was stated, 'If a man observed one discharge of <i>zibah</i>, Beth Shammai ruled: He is like a woman who waits a day for a day', from which it is evident, is it not, that in the case of a woman who waits a day for a day the uncleanness is held in suspense?<span class="x" onmousemove="('comment',' And if she experiences no second discharge she is clean. ');"><sup>5</sup></span>
כשומרת יום כנגד יום
— Do not read, 'A woman who waits a day for a day' but read: Like a man who had intercourse with one who waits a day for a day.<span class="x" onmousemove="('comment',' Because R. Huna agrees in the case of the man that, if the intercourse took place on the second day after the woman's immersion, the question of his uncleanness must he held in suspense and that before a second discharge appears he is even Rabbinically free from certain uncleanness. ');"><sup>6</sup></span>
מאי שנא איהו דלא מטמא משכב ומושב ומאי שנא איהי דמטמיא ליה
— About him, since he does not usually bleed, the Rabbis enacted no preventive measure,<span class="x" onmousemove="('comment',' That, even where the woman observed no discharge after their intercourse, he shall convey uncleanness to couch and seat. ');"><sup>10</sup></span>
איהו דלא שכיחי ביה דמים לא גזור ביה רבנן איהי דשכיחי בה דמים גזור בה רבנן
but in her case, since she does usually bleed, the Rabbis enacted a preventive measure. But<span class="x" onmousemove="('comment',' Since a preventive measure was enacted in her case on account of her tendency to bleed. ');"><sup>11</sup></span>
ומאי שנא משכב ומושב דמטמיא ליה ומאי שנא בועל דלא מטמיא ליה
why is it that she conveys uncleanness to couch and seat and does not convey uncleanness to the man who had intercourse with her? — To couch and seat which are in common use she conveys uncleanness but to the man who had intercourse, which in such circumstances is an unusual occurrence, no uncleanness is conveyed.
משכב ומושב דשכיח מטמיא ליה בועל דלא שכיח לא מטמיא
We learnt, IF SHE PERFORMED IMMERSION ON THE NEXT DAY AND THEN HAD INTERCOURSE, SUCH AN ACT IS IMPROPER CONDUCT, BUT THE UNCLEANNESS OF THEIR TOUCH AND THEIR LIABILITY TO A SACRIFICE ON ACCOUNT OF THEIR INTERCOURSE ARE IN SUSPENSE. Does not this represent the general view?<span class="x" onmousemove="('comment',' Even that of Beth Shammai who accordingly hold that on the day following a discharge during the intermediate days of the zibah period the woman's touch causes only a suspended uncleanness. An objection thus arises against R. Huna who maintained that according to Beth Shammai couch and seat in such circumstances are held to be unclean. ');"><sup>12</sup></span>
תנן
— No, it is only the view of Beth Hillel. For it was taught: Said R. Judah to Beth Hillel: Do you then call such an act improper conduct, seeing that this man only intended to have intercourse with a menstruant? — 'A menstruant'! How could such an idea be entertained? — Rather read: To have intercourse with a zabah. 'A zabah'! How could this idea be entertained? — Rather read: To have intercourse with one who waits a day for a day.
טבלה יום שלאחריו ושמשה הרי זו תרבות רעה מגען ובעילתן תלויין
It was stated: As to the tenth day,<span class="x" onmousemove="('comment',' Sc. a first discharge on the tenth day of the zibah period. Such a discharge can never develop into a major zibah (by being repeated on three consecutive days) since the tenth day is followed by one day only of the zibah period (the eleventh) the twelfth being the first of the next menstruation period. ');"><sup>13</sup></span>
מאי לאו דברי הכל היא
R. Johanan ruled, The tenth is on a par with the ninth; as the ninth<span class="x" onmousemove="('comment',' Since a discharge on it may develop (if it is repeated on the tenth and the eleventh) into a major zibah. ');"><sup>14</sup></span>
עשירי רבי יוחנן אמר
in connection with the following. R. Eleazar b. 'Azariah said to R. Akiba, Even if you were all day to draw inferences from<span class="x" onmousemove="('comment',' Lit., increase, i.e., to regard every Scriptural mention of 'with oil', in connection with the thanksgiving-offering, as implying an addition to the quantity specified. Any two additions imply a reduction (cf. Zeb. 82a, 89a). ');"><sup>22</sup></span>
ר"ל אמר
I would not listen to you, the fact being that the prescribed quantities of half a <i>log</i> of oil for a thanksgiving-offering, and a quarter of a <i>log</i> of wine for a nazirite, and the eleven days that intervene between one menstruation period and the next are the <i>halachah</i> of Moses handed down from Sinai. What is the '<i>halachah</i>' referred to? — R. Johanan replied: The one <i>halachah</i> applicable to the eleventh day.<span class="x" onmousemove="('comment',' Of a zibah period. ');"><sup>24</sup></span>
איכא דמתני לה אהא אמר לו רבי אלעזר בן עזריה לר"ע
applicable to the eleventh day. 'R. Johanan replied: The one <i>halachah</i> applicable to the eleventh day' i.e., the eleventh day<span class="x" onmousemove="('comment',' If a discharge was observed on it. ');"><sup>26</sup></span>
הלכה י"א
does serve as a day of observation. But 'Resh Lakish replied: The halachahs applicable to the eleventh day', i.e., neither need the eleventh be followed by one of observation nor does it serve as one of observation for the tenth.<span class="x" onmousemove="('comment',' This is the Pentateuchal law. Rabbinically, however, even the eleventh day must be followed by one of observation before the woman may be regarded as clean. ');"><sup>31</sup></span>
הלכות אחד עשר
halachahs? Are they not in fact derived from Scriptural texts? For it was taught: As it might have been presumed that if a woman observes a discharge on three consecutive days at the beginning of a menstruation period she shall be a zabah,<span class="x" onmousemove="('comment',' Requiring a count of seven days after the third, and a sacrifice at the end of the counting. ');"><sup>33</sup></span>
הלכה אחד עשר אחד עשר הוא דלא בעי שימור הא לאחריני עביד שימור
'If a woman have an issue and her issue in her flesh be blood'<span class="x" onmousemove="('comment',' Lev. XV, 19, which implies that neither the counting of seven days nor any sacrifice is required. ');"><sup>35</sup></span>
הלכות אחד עשר לא אחד עשר בעי שימור ולא שימור לעשירי הוי
to one who observed a discharge on one day only<span class="x" onmousemove="('comment',' Cf. Rashal. Cur. edd. in parenthesis, 'but she who observes on three days at the beginning shall be a zabah'. ');"><sup>37</sup></span>