if he is particular that he does not want the liquid there, then yes, it renders the garment impure, but if not, then the liquid does not render the garment impure.

§ The mishna teaches: What is tasteless saliva? A tanna taught in a baraita: What is the definition of tasteless saliva? Any saliva where the person had not tasted anything since the evening. Rav Pappa, who was sitting before Rava, thought to say: This is in accordance with the opinion of the one who said that he did not eat anything all night long. Rava said to him: Is it taught: One who had not tasted anything in the evening, which would indicate that it is referring only to one who did not eat since nightfall? No, the baraita teaches: Where the person had not tasted anything since the evening, which means even if he ate after nightfall, but did not eat for the rest of the night. This serves to exclude a case where he arose early in the morning and ate, as in such a case it is no longer tasteless saliva.

Rabba bar bar Ḥana says that Rabbi Yoḥanan says: What is tasteless saliva? Any saliva where the person did not eat any food and he passed the middle of the night and he was in a state of sleep. The Gemara asks: Is that to say that the matter depends on whether or not he had sleep? But didn’t we learn in a baraita: Even if he slept the entire day, that is not tasteless saliva; but if he was awake the entire night, that is tasteless saliva? This indicates that sleep is not a critical factor in producing tasteless saliva. The Gemara resolves this apparent contradiction by explaining that there, in the latter clause of the baraita, it is referring to a case where he was awake all night and did not sleep properly, but was dozing off and on.

The Gemara asks: What are the circumstances of dozing? Rav Ashi said: It is referring to a situation in which one is asleep and yet not fully asleep, and awake and yet not fully awake. If someone calls him he answers, and he is in a mental state in which he does not know how to provide an answer that requires logical reasoning, but when people remind him about something when he is in that state that has happened previously he remembers it.

A tanna taught in a baraita: If one rose early in the morning and learned aloud his chapter of the Torah, that saliva in his mouth is not tasteless saliva, as speech weakens the strength of the saliva. And how much learning and talk removes the strength of the saliva? Rav Yehuda bar Sheila says that Rav Ashi says that Rabbi Elazar says: Any case where he uttered most of his normal amount of speech that he usually says in three hours.

§ The mishna teaches: Liquid from split beans is created through the chewing of split beans that divided naturally, not by human hand, which are then applied to the stain. The Gemara suggests: Let us say that this ruling supports the opinion of Reish Lakish, as Reish Lakish said: Tasteless saliva must be mixed with each and every one of the other six substances in order to remove the blood stain. The Gemara answers that this is no proof, as perhaps it is not due to the saliva, but rather the heat of his mouth is what helps the split beans remove the stain.

The Gemara notes that the mishna is not in accordance with the opinion of Rabbi Yehuda. As it is taught in a baraita that Rabbi Yehuda says: The liquid from split beans is effective in removing blood stains only when it is boiling, and before [over] one puts salt into the pot.

The Gemara asks: From where may it be inferred that the word over is a formulation of priority? Rav Naḥman bar Yitzḥak said that the verse states: “And Ahimaaz ran by the way of the plain, and overran [vayya’avor] the Cushite” (II Samuel 18:23), i.e., Ahimaaz overtook the Cushite. Abaye said: It is derived from here: “And he passed [avar] before them” (Genesis 33:3). And if you wish, say instead that the proof is from here: “And their king passed [vayya’avor] before them and the Lord at their head” (Micah 2:13).

§ The mishna teaches: The urine that is an effective detergent is specifically urine that fermented. A tanna taught in a baraita: For how long must it be fermented? For three days.

On the topic of the urine used to remove a blood stain, Rabbi Yoḥanan says: All the measures of the Sages with regard to blood stains require a measure for their measure. There are many types of urine, each of which has different properties, and it is unclear which is to be used. Is it urine of a young person or of an old person? Is it urine of a man or of a woman? Is it urine that has been kept covered or uncovered? Is it urine from the summer or from the rainy season?

§ The mishna teaches: And one must rub each and every one of the substances three times. Rabbi Yirmeya raises a dilemma with regard to this rubbing: Is the going and coming of the hand over the surface of the rubbed item considered one rubbing, or perhaps the going and coming are considered two actions and two distinct rubbings? What is the correct count? The Gemara states: The dilemma shall stand unresolved.

§ The mishna further teaches: If one applied them in a manner that is not in their prescribed order, or if one applied all seven substances simultaneously, he has done nothing. The Sages taught two baraitot with regard to this matter. If one applied the substances from the second half of the list, i.e., natron, borit, Cimolian earth, and potash, before the substances from the first half of the list, i.e., tasteless saliva, liquid from split beans, and urine, it is taught in one baraita: The second set count for him, but the first do not count for him. And it is taught in another baraita: The first count for him, but the second do not count for him.

Abaye said that there is no dispute between these two baraitot: Both this baraita and that baraita agree that the substances that he applied second count for him, and not the substances that he applied first. And what does the second baraita mean when it uses the term: First? It means the first according to the order of the mishna, which were the second in their application.

MISHNA: For any woman who has a fixed menstrual cycle that is not time dependent, but is dependent on a physical sensation, her time is sufficient, i.e., she does not transmit ritual impurity retroactively, for twenty-four hours or until the last time she examined herself (see 2a). And these are the fixed menstrual cycles based on sensation: When a woman menstruates after she yawns [mefaheket], or after she sneezes, or after she senses pain near her stomach or in her lower abdomen, or after she secretes a discharge, or after a type of feverish shuddering [tzemarmorot] overtakes her. And likewise the same applies with regard to any sensation of the like. And in the case of any woman who establishes a pattern for herself by experiencing such a sensation three times before the onset of menstruation, that is a fixed menstrual cycle.

GEMARA: The mishna teaches that for any woman who has a fixed menstrual cycle, her time is sufficient. The Gemara objects: We already learned that her time is sufficient on another occasion (2a): For any woman who has a fixed menstrual cycle, and she examined herself at that time and discovered blood, her time is sufficient, and it is only from that moment that she transmits ritual impurity. The Gemara answers: There, it is referring to a fixed menstrual cycle of a certain number of days; here, it is referring to a fixed menstrual cycle based on a physical sensation.

As it teaches in the continuation of the mishna: These are the fixed menstrual cycles based on sensation: When a woman menstruates after she yawns, or after she sneezes, or after she senses pain near her stomach or in her lower abdomen, or after she secretes a discharge. All of these are physical sensations.

The mishna includes the case where she secretes a discharge as one of the physical sensations. The Gemara understands this as referring to a continuous discharge of blood, and therefore asks: But during menstruation she is continuously discharging blood; how can this be a signal of the onset of menstruation? Ulla, son of Rav Ilai, said: