ג וקתני רישא הרואה ראייה אחת של זוב ב"ש אומרים כשומרת יום כנגד יום אלמא שומרת יום כנגד יום לב"ש תולין
3 and Beth Hillel declared him clean.<span class="x" onmousemove="('comment',' As is the case with one who caused the shaking of semen who remains clean. ');"><sup>4</sup></span> 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> — 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> But why is it that he<span class="x" onmousemove="('comment',' The man who had the intercourse. ');"><sup>7</sup></span> does not convey uncleanness to couch and seat,<span class="x" onmousemove="('comment',' Which he alone occupied. ');"><sup>8</sup></span>