Jerusalem Talmud Niddah 2:3

משנה: אֵיזֶהוּ לְאַחַר זְמָן. כְּדֵי שֶׁתֵּרֵד מִן הַמִּיטָּה וְתָדִיחַ אֶת פְּנֶיהָ וְאַחַר כָּךְ מְטַמֵּא מֵעֵת לְעֵת וְאֵינָהּ מְטַמֵּא אֶת בּוֹעֲלָהּ. רִבִּי עֲקִיבָה אוֹמֵר מְטַמֵּא אֶת בּוֹעֲלָהּ. וּמוֹדִין חֲכָמִים לְרִבִּי עֲקִיבָה בָּרוֹאָה כֶתֶם שֶׁהִיא מְטַמֵּא אֶת בּוֹעֲלָהּ. MISHNAH: What is “later”⁴³Mentioned in Niddah 2:2:1" href="/Jerusalem_Talmud_Niddah.2.2.1">Mishnah 2; Niddah 2:2:1" href="/Jerusalem_Talmud_Niddah.2.2.1">Note 35.? That she should leave her bed and wipe her face⁴⁴Her outer genitals.. After that time⁴⁵If she waits longer and then finds blood on her cloth. she would retroactively make impure for 24 hours but does not make her sex partner impure; Rebbi Aqiba says, she makes her sex partner impure. The sages agree with Rebbi Aqiba that one who finds a stain makes her sex partner impure⁴⁶A red stain found on her garment, even if it is not proven that it is a blood-stain..

הלכה: אֵיזֶהוּ לְאַחַר זְמָן כול׳. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אֵין זֶה אַחַר זְמָן אֶלָּא אַחַר אַחַר זְמָן. וְאֵיזֶהוּ לְאַחַר זְמָן. כְּדֵי שֶׁתִּפְשׁוֹט אֶת יָדָהּ וְתִיטּוֹל אֶת הָעִד מִתַּחַת הַכָּר. אֲבָל אַחַר אַחַר זְמָן בַּעֲלָהּ טָהוֹר. HALAKHAH: “What is ‘later’,” etc. Rebbi Yose ben Rebbi Abun said, that is not later but after later. What is later? That she can stretch out her arm and take the cloth from under the bedsheet. But after later, her husband is pure⁴⁹The Sages disagree with R. Aqiba in the situation described in the Mishnah, that a stain is found after the woman left her bed to check herself. But in the situation described by R. Yose ben R. Abun the Sages will agree with R. Aqiba that both are impure. In the Niddah.14b">Babli, 14b, and the Niddah 3:3" href="/Tosefta_Niddah.3.3">Tosephta, 3:6, the statement of R. Yose ben R. Abun is attributed to the Tanna R. Eleazar ben R. Ṣadoq (II), of R. Aqiba’s generation..

רִבִּי לָֽעְזָר בְּשֵׁם רַב. דִּבְרֵי חֲכָמִים שֶׁהֵן בְּשִׁיטַּת רִבִּי מֵאִיר. רִבִּי יוֹחָנָן אָמַר. חֲכָמִים מַמָּשׁ. מַאי כְדוֹן. חֲבֵרַייָא בְשֵׁם רִבִּי יוֹחָנָן. נֵילַף הָדָא דְרַבָּנִן מִן דְּרִבִּי עֲקִיבָה. כְּמַה דְרִבִּי עֲקִיבָה אָמַר. מְטַמֵּא אֶת בּוֹעֲלָהּ וְאֵינָהּ מְקוּלְקֶלֶת לְמִינְייָנָהּ. כֵּן רַבָּנִן אָֽמְרִין. מְטַמֵּא אֶת בּוֹעֲלָהּ וְאֵינָהּ מְקוּלְקֶלֶת לְמִינְייָנָהּ. Rebbi Eleazar in the name of Rav: The words of those Sages who follow the method of Rebbi Meïr⁵⁰The source which attributes the power to impart retroactive impurity to stains found on a garment (Niddah 1:1:7" href="/Jerusalem_Talmud_Niddah.1.1.7">Chapter 1, Note 42) is attributed to R. Meïr. Rav thinks that if the Sages follow R. Aqiba in extending impurity to the sex partner in case a stain was found, they also must hold that the impurity is retroactive for 24 hours.. Rebbi Joḥanan said, really the Sages⁵¹They deny retroactive impurity caused by stains.. How is that? The colleagues in the name of Rebbi Joḥanan: We shall infer the point of view of the Sages from that of Rebbi Aqiba. Just as Rebbi Aqiba says, she makes her sex partner impure retroactively but her count is not in disorder⁵²Niddah 1:1:7" href="/Jerusalem_Talmud_Niddah.1.1.7">Chapter 1, Note 45., so the Sages say, she makes her sex partner impure retroactively but her count is not in disorder⁵³If the count is not in disorder, i. e., the 8th day after the onset of menstruation is well defined, then the onset is well defined and there is no place for retroactive impurity..