The Sages distinguish between the hymenal blood of a girl who is a minor, less than twelve years old, and that of a young woman, who is over twelve. They also distinguish with regard to the blood of a young woman, between the ages of twelve and twelve and a half, who has previously menstruated, and one who has not yet menstruated. There are disputes relating to the ritual purity and impurity of each of these women. Concerning a minor, some Sages hold that any blood that emerges during the first four nights of her marriage is attributed to the torn hymen, and she remains ritually pure. Others hold that the blood is considered to be pure as long as the wound has not healed. There is an opinion that blood that emerges only when she is standing but not when she is sitting, or only when she sits on a coarse item but not when she sits on a soft one, is considered to be from the hymen. With regard to a young girl who has never previously menstruated, some rule that only blood that emerges during the first night is considered pure, whereas any blood that emerges after that time is menstrual blood and is impure. Others maintain that any blood that emerges during the first four nights is ritually pure. According to some Sages, it is permitted for a young girl who has previously menstruated to engage in intercourse only once, after which she is impure until she completes her purification process. Others hold that any blood she discharges for the entire first night is considered pure blood. The halakhot stated in the mishna with regard to pure blood seen by a virgin are in accordance with the basic halakha. In practice, anyone who marries a virgin may engage in intercourse with her only once, after which she becomes impure and forbidden to him until she has waited a certain amount of time and immersed in a ritual bath. According to some early commentaries this is the conclusion of the Gemara as stated by Rav and Shmuel, and Rabbi Yoḥanan and Reish Lakish. According to other early commentaries it is a custom that became universally accepted during the time of the ge’onim. A greater zava must count seven clean days and examine herself on each of those days. There is a dispute with regard to her status if she examined herself only on the first and seventh days. Some contend that as she examined herself at the beginning and the end of the period, she may consider herself to have remained clean during the intermediate days. Others maintain that the two days that she examined herself are counted, but she must count another five clean days. Yet others hold that only the examination on the last day counts, and therefore she must count another six clean days. There is an additional dispute concerning the halakha if a woman checked herself only on the first or seventh day. With regard to the status of blood that emerges from a woman after her death, there are different opinions. Everybody agrees that the blood is treated as blood which flowed from a corpse and as such imparts the impurity of a dead person only if there is a quarter-log. With regard to the question of whether the blood imparts impurity in any amount, there are different opinions. Some rule that the blood is impure, as although it emerged only after her death, it originated in the uterus, and any blood that originates in the uterus is impure even if it is not menstrual blood. Others claim that blood from the uterus which is not menstrual blood is pure, and therefore the blood only has the impurity of any other blood that flowed from a woman after her death. This chapter also discussed the status of a woman after childbirth, during her days of pure blood, with regard to consecrated items and teruma.