Niddah

Come and hear: The days of her pregnancy supplement those of her nursing,  and the days of her nursing supplement those of her pregnancy. In what manner? If there was a break of two 'onahs during her pregnancy and of one during her nursing, or of two during her nursing and of one during her pregnancy, or of one and a half during her pregnancy and of one and a half during her nursing, they are all combined into a series of three 'onahs.  Now according to Rab who said that there was only one source this ruling is quite justified, for it is for this reason  that there must be a break of three 'onahs,  but according to Levi who said that there were two sources why  should a break of three 'onahs be required, seeing that the slightest [break] should suffice?  — It is this that was meant: It is necessary for her that there shall be a slight [break] in order that [the following days] shall be counted for her  as three 'onahs. Come and hear: Both,  however, are of the same opinion that where a woman observed a discharge after her clean blood period  it suffices for her to reckon her uncleanness from the time of her observation. Now according to Levi who said that there exist two sources one may well concede this ruling since it is for this reason  that  it suffices for her to reckon her uncleanness from the time of her observation,  but according to Rab who said that there existed only one source, why should it suffice for her to reckon her uncleanness from the time of her observation seeing that  she should have become unclean for twenty-four hours retrospectively? — This is a case where there was not time enough.  But why should she not be unclean from her previous examination to her last examination?  — As there was no interval of twenty-four hours  the Rabbis enacted no preventive measure even in regard to uncleanness from the previous examination to the last examination. Come and hear: If a woman who was in childbirth during zibah had counted the prescribed number of clean days but did not undergo ritual immersion, and then observed a discharge, Beth Shammai gave their ruling in accordance with their own view and Beth Hillel ruled in accordance with their own view.  Now according to Rab who said that there was only one source this ruling is quite justified, since it is for this reason  that  the discharge causes uncleanness both when wet and when dry; but according to Levi who said that there were two sources, why  does the discharge cause uncleanness both when wet and when dry? — Levi can answer you: I maintain the same view as the Tanna who stated that 'both, however, are of the same opinion'.  And if you prefer I might reply that here we are dealing with one whose discharge is continuous. But was it not stated that she had counted?  — Here we are dealing with one who gave birth to a female child while in zibah and whose discharge ceased during the first week  but continued again  in the second week,  he being of the opinion that the unclean days of childbirth in which no discharge is observed are counted among the clean days of one's zibah.  Rabina said to R. Ashi: R. Shamen of Sikara  told us, 'Mar Zutra once visited our place when he delivered a discourse In which he laid down: The law is to be restricted in agreement with Rab  and it is also to be restricted in agreement with Levi'.  R. Ashi stated: The law is in agreement with Rab both in his relaxations  and his restrictions.  Meremar in his discourse laid down: The law is in agreement with Rab both in his relaxations  and restrictions.  And the law is in agreement with Rab both in his relaxations  and restrictions.