In the case of a young girl whose time to see a menstrual flow, i.e., the age of puberty, has not yet arrived, and she married and engaged in intercourse and her hymen was torn, Beit Shammai say: The Sages give her four nights after intercourse during which the blood is attributed to the torn hymen and she remains ritually pure. Thereafter, any blood is assumed to be menstrual blood and renders her impure. And Beit Hillel say: The blood is attributed to the torn hymen until the wound heals.
In the case of a young woman whose time to see a menstrual flow has arrived but she has not yet begun to menstruate, and she married and engaged in intercourse and her hymen was torn, Beit Shammai say: The Sages give her the first night during which the blood is attributed to the torn hymen. Thereafter, any blood is assumed to be menstrual blood. And Beit Hillel say: The blood is attributed to the torn hymen until the conclusion of Shabbat, and she may engage in intercourse with her husband for four nights, as it was customary for a virgin to marry on Wednesday.
In the case of a young woman who saw menstrual blood before marriage while she was still in her father’s house, Beit Shammai say: The Sages give her permission to engage only in relations that consummate a marriage, which are a mitzva, after which she is ritually impure due to the blood. And Beit Hillel say: The husband and wife may engage even in several acts of intercourse, as any blood seen throughout the entire night is attributed to the torn hymen.

In the case of a menstruating woman who examined herself on the seventh day of menstruation in the morning and found that she is ritually pure and eligible to immerse in a ritual bath that evening, but during twilight of the seventh day she did not perform an examination that marks the transition between the days when she has a flow of blood and the days when she no longer has a flow of blood but immersed despite not having performed the examination, and after several days she examined herself and found that she is ritually impure, the presumptive status of that woman is one of ritual purity from the time of her immersion until her examination, and all ritually pure items that she handled in the interim remain pure.
If she examined herself on the seventh day of menstruation in the morning and found that she is ritually impure, i.e., her menstrual flow continued, and during twilight of the seventh day she did not perform an examination to confirm the transition from ritual impurity to ritual purity but immersed nonetheless, and after several days she examined herself and found that she is ritually pure, the presumptive status of that woman is one of ritual impurity from the time of her immersion until her examination, and all ritually pure items that she handled in the interim are impure. Since she found blood during her last examination in her days of menstruation, the concern is that the flow of blood continued during the days that followed, and therefore her immersion on the eve of the eighth day was ineffective.
In a case where there was no blood found during the examination on the seventh morning and she did not examine herself during twilight, and several days later she discovered blood, where the mishna says that a woman’s presumptive status is one of ritual purity, that is the halakha only for the days following immersion. But she transmits ritual impurity to the ritually pure items that she handled before the examination in which she found blood for a twenty-four-hour period and from examination to examination, in accordance with the halakha of a woman who experiences bleeding (see 2a). And if she has a fixed menstrual cycle, on the day that she examined herself and found blood, her time is sufficient, i.e., it is assumed that the bleeding began then, and she does not transmit impurity retroactively.
And Rabbi Yehuda says: With regard to any woman who did not perform the examination marking her transition from ritual impurity to ritual purity on the seventh day from minḥa time onward, even if she performed an examination and found no blood that morning, the presumptive status of that woman is one of ritual impurity. And the Rabbis say: Even if on the second day of her menstruation she performed the examination and found that she is ritually pure, and she did not perform the examination marking her transition from ritual impurity to ritual purity on the seventh day during twilight, and after several days she examined herself and found that she is ritually impure, the presumptive status of that woman is one of ritual purity from the time of her immersion until her examination.

With regard to a zav and a zava, who are required to count and examine themselves on each of seven clean days before purification in a ritual bath, who examined themselves on the first day and found themselves ritually pure, i.e., with no blood, and they examined themselves on the seventh day and found themselves ritually pure, and on the rest of the intervening days they did not examine themselves, Rabbi Eliezer says: The presumptive status of the zav and the zava is one of ritual purity. Rabbi Yehoshua says: In that case, the zav and the zava have counted only the first day and the seventh day, two of the seven clean days, and they must count another five days to complete the tally. Rabbi Akiva says: The zav and the zava have counted only the seventh day, and they must count another six days to complete the tally.

The corpses of a zav, and a zava, and a menstruating woman, and a woman after childbirth, and a leper, who died, transmit ritual impurity by carrying their corpses, until the flesh decays. With regard to the corpse of a gentile who died, although when alive he transmits impurity like a zav, once he dies he is ritually pure and is prevented from transmitting impurity.
Beit Shammai say: The status of all women when they die is as though they were menstruating women at the time of death. Therefore, the garments that they were wearing before they died are impure and require immersion. And Beit Hillel say: Only a woman who died with the impurity of a menstruating woman has the status of a menstruating woman after death.

With regard to a woman who died, and after her death a quarter-log of blood emerged from her body, although the blood emerged after death, it transmits ritual impurity by touching and carrying, due to the impurity of the spot of blood of a menstruating woman. This impurity as blood of menstruation applies to any amount of blood she emits, despite the halakha that generally, the blood of a corpse transmits impurity only if it is at least a quarter-log in volume. And as it is a quarter-log of blood, it transmits impurity in a tent, as it is the blood of a corpse.
Rabbi Yehuda says: That quarter-log of blood does not transmit impurity due to the impurity of the spot of blood of a menstruating woman, because that blood was displaced after she died. And Rabbi Yehuda concedes in the case of a woman who is sitting in childbirth on the travailing chair [mashber] and she died, and a quarter-log of blood emerged from her body, that this blood transmits ritual impurity due to the impurity of the spot of blood of a menstruating woman. In that case, the blood was displaced while she was still alive. Rabbi Yosei said: For that reason, that quarter-log of blood does not transmit impurity in a tent, as it did not come from a corpse.

Initially the Sages would say, with regard to a woman who gave birth and observed the seven or fourteen days of impurity for a male or female child, respectively, and then immersed in a ritual bath and who is observing the period of the blood of purity, that she would pour water from a vessel in her hands to rinse the Paschal offering. Although it is permitted for such a woman to engage in intercourse with her husband, her halakhic status is like that of one who immersed that day and the sun has not yet set. She therefore assumes second-degree ritual impurity and confers third-degree ritual impurity upon teruma with which she comes into contact. Consequently, she may touch the vessel, as second-degree ritual impurity does not render a vessel impure. She may not touch the water, as it is designated for rinsing the Paschal offering and therefore it is treated with the sanctity of sacrificial food, which is rendered impure by second-degree ritual impurity.
The Sages then said: Her status is like that of one who came into contact with one impure with impurity imparted by a corpse, i.e., one with first-degree ritual impurity, who renders consecrated items impure. But with regard to all non-sacred items, even non-sacred items treated with the sanctity of sacrificial food, such as the water used to rinse the Paschal offering, she has second-degree ritual impurity. Consequently, it is permitted for her to touch not only the vessel, but the water inside it as well, in accordance with the statement of Beit Hillel. Beit Shammai say: The status of the woman is even like that of one who is impure due to contact with a corpse, who is a primary source of ritual impurity and renders even a non-sacred vessel impure.

And Beit Shammai concede to Beit Hillel that a woman observing the days of purity partakes of second-tithe produce, as it is permitted for one who immersed that day to eat second-tithe produce. And she separates part of her dough as ḥalla, and she draws the vessel with the part of the dough that she separated near the rest of the dough, and she designates it with the name of ḥalla.
And Beit Shammai further concede to Beit Hillel that if a drop from her saliva or from the blood of purity fell onto a loaf of teruma, the loaf is ritually pure, as any liquid discharged from the body of one who immersed that day is ritually pure.
There is another dispute between the tanna’im with regard to a woman who completed her days of purity. Beit Shammai say: Her immersion at the end of the days of impurity does not render it permitted for her to enter the Temple or to partake of teruma; rather, she requires immersion even at the conclusion of the days of purity. And Beit Hillel say: She does not require immersion at the conclusion of the days of purity to render it permitted for her to partake of teruma, as the immersion at the end of the days of impurity is sufficient.

There is a dispute with regard to a woman who sees blood on the eleventh day, which is the final day of the period fit for the flow of a zava. It is permitted for her to engage in intercourse with her husband after observing one clean day corresponding to the one day that she saw blood, but in this case, she failed to observe one clean day. Rather, she immersed in a ritual bath that evening, the eve of the twelfth day, and then engaged in intercourse with her husband.
Beit Shammai say: Since she did not observe that corresponding clean day, she retains the status of a zava. Therefore both she, the zava, and her husband, who engaged in intercourse with a zava, transmit impurity to items designated for lying or sitting, to the extent that these transmit impurity to food and drink that came in contact with them, and in her case, to people as well. And each of them is liable to bring a sin offering for participating in intercourse involving a zava.
And Beit Hillel say: Although they transmit impurity to items designated for lying or sitting, they are exempt from bringing the sin offering. Since the twelfth day is unfit for the flow of a zava, and even if she were to experience bleeding on the eleventh, twelfth, and thirteenth days she would not become a greater zava, one who experiences bleeding on the eleventh does not need to observe a corresponding clean day.
If the woman immersed on the day following the eleventh day and she engaged in intercourse with the man of her house, i.e., her husband, on that twelfth day and then saw blood, Beit Shammai say: They transmit impurity to items designated for lying or sitting by rabbinic law, as the Sages issued a decree of impurity in the case when the second day is the twelfth day, due to a case when the second day is within the eleven days fit for the flow of a zava. And they are exempt from bringing the sin offering, as she observed part of the twelfth day, and the bleeding she experienced after engaging in intercourse, which occurred during her period of menstruation, is not fit to be appended to the discharge of the zava on the eleventh day.
And Beit Hillel say: That husband is a glutton, as he could not wait for the conclusion of the twelfth day before engaging in intercourse. Nevertheless, the Sages did not issue a decree of impurity. And Beit Hillel concede to Beit Shammai in a case where the woman sees blood in the midst of the eleven-day period, and she immersed in the evening and engaged in intercourse with her husband without observing a corresponding clean day, that they transmit impurity to items designated for lying or sitting. And each of them is liable to bring a sin offering for participating in intercourse involving a zava.
If she saw blood in the midst of the eleven days and observed part of a corresponding clean day and immersed on the day following the day that she saw blood and engaged in intercourse with her husband, that is wayward conduct, as the possibility exists that she will experience bleeding after intercourse that will be appended to the bleeding of the previous day, rendering her a zava and disqualifying the immersion. And the status of ritually impure items with which they came into contact and the status of their intercourse is contingent upon whether she experiences bleeding on the day of her immersion, in which case the ritually pure items become impure and they are liable to bring a sin offering, or whether she does not experience bleeding that day, in which case the ritually pure items remain pure and the woman and man are exempt from bringing a sin offering.