Study Niddah folio 60B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Here, in the latter clause of the baraita, when she may attribute the stain to a woman who had seen a blood stain, it is referring to rendering that woman impure retroactively with regard to the status of pure items that she had already touched before the stain was found on the garment she borrowed
The Talmud returns to the objection: The baraita has been resolved, but in any case everyone agrees that according to Rabban Shimon ben Gamliel she may attribute the stain to a woman who had previously seen a blood stain. This presents a difficulty to the answer of R' Yehuda bar Livai, i.e., that ac
The Talmud raises an objection: But the tanna of the baraita teaches: Or to a woman who was observing days of impurity due to having seen a blood stain, i.e., it mentions another woman who was already impure due to having seen a blood stain. Ravina explains that this is what the tanna is saying: I
§ The Mishnah teaches: In a case of 3 women who wore one garment, etc. If they sat on a stone bench or on the bench of a bathhouse, R' Neḥemya deems all 3 women ritually pure, as R' Neḥemya would say: Any item that is not susceptible to ritual impurity is not susceptible to ritual impurity due to bl
Rav Huna says that R' Ḥanina says: R' Neḥemya would deem her ritually pure even if she sat on the exterior of an inverted earthenware vessel. Since an earthenware vessel becomes impure only if an impure item enters its airspace, its exterior is not susceptible to ritual impurity and therefore it do