## Niddah Daf 12a

###### Niddah 12a:1
[Niddah 12a:1](https://torahapp.org/share/book/Niddah/r/12a:1)

בְּעָא מִינֵּיהּ רַבִּי זֵירָא מֵרַב יְהוּדָה: אִשָּׁה מַהוּ שֶׁתִּבְדּוֹק עַצְמָהּ לְבַעְלָהּ? אֲמַר לֵיהּ: לֹא תִּבְדּוֹק. וְתִבְדּוֹק — וּמָה בְּכָךְ? אִם כֵּן — לִבּוֹ נוֹקְפוֹ וּפוֹרֵשׁ.

**William Davidson Edition - English:**
§ **Rabbi Zeira raised a dilemma before Rav Yehuda: What is** the *halakha* as to whether **a woman should examine herself** before engaging in intercourse **with her husband?** Rav Yehuda **said to him: She should not examine** herself. Rabbi Zeira asked: **And let her examine** herself; **what** would be the problem **with that?** Rav Yehuda answered: **If so,** the **heart** of a scrupulous husband might **strike him** with pangs of conscience over sins that he could transgress, **and he** will **separate** from his wife out of fear that she is impure.


###### Niddah 12a:2
[Niddah 12a:2](https://torahapp.org/share/book/Niddah/r/12a:2)

בְּעָא מִינֵּיהּ רַבִּי אַבָּא מֵרַב הוּנָא: אִשָּׁה מַהוּ שֶׁתִּבְדּוֹק עַצְמָהּ כְּשִׁיעוּר וֶסֶת, כְּדֵי לְחַיֵּיב בַּעְלָהּ חַטָּאת?

**William Davidson Edition - English:**
**Rabbi Abba raised** a similar **dilemma before Rav Huna: What is** the *halakha* as to whether **a woman should examine herself** immediately after engaging in intercourse, within the minimum **period of time** needed for the onset of **menstruation, in order to render her husband liable to** bring **a sin offering** for engaging in intercourse with a menstruating woman?


###### Niddah 12a:3
[Niddah 12a:3](https://torahapp.org/share/book/Niddah/r/12a:3)

אֲמַר לֵיהּ: מִי מַשְׁכַּחַתְּ לַהּ לִבְדִיקָה כְּשִׁיעוּר וֶסֶת? וְהָתַנְיָא: אֵיזֶהוּ שִׁיעוּר וֶסֶת? מָשָׁל לְשַׁמָּשׁ וָעֵד שֶׁעוֹמְדִים בְּצַד הַמַּשְׁקוֹף, בִּיצִיאַת הַשַּׁמָּשׁ נִכְנַס עֵד.

**William Davidson Edition - English:**
Rav Huna **said to him:** Can **you find** a case **where** it is physically possible to perform a full examination after intercourse within the **period of time** needed for the onset of **menstruation? But isn’t it taught** in a *baraita*: **What is** the **period of time** needed for the onset of **menstruation?** This is **comparable to** a male **organ and an examination cloth that are standing alongside the doorpost,** i.e., at the entrance to the vagina; **upon the exit of** the **organ** the **examination cloth** immediately **enters.**


###### Niddah 12a:4
[Niddah 12a:4](https://torahapp.org/share/book/Niddah/r/12a:4)

הֱוֵי: וֶסֶת שֶׁאָמְרוּ — לְקִנּוּחַ, וְלֹא לִבְדִיקָה. אֶלָּא מַהוּ שֶׁתְּקַנֵּחַ?

**William Davidson Edition - English:**
The Gemara explains: **It is** apparent that **the period of time that they stated** is the time required **for** an external **wipe, and not** for a full internal **examination.** Therefore, if she did an internal examination and found blood, one cannot be certain that she was already menstruating during intercourse and thereby render the husband liable to bring a sin offering. **Rather,** this is Rabbi Abba’s dilemma: **What is** the *halakha* as to whether a woman **should wipe** herself immediately after engaging in intercourse? Since this action can be performed quickly, if she were to find blood her husband would be liable to bring a sin offering.


###### Niddah 12a:5
[Niddah 12a:5](https://torahapp.org/share/book/Niddah/r/12a:5)

אִיכָּא דְאָמְרִי, הָכִי בְּעָא מִינֵּיהּ: אִשָּׁה מַהוּ שֶׁתִּבְדּוֹק עַצְמָהּ כְּדֵי לְחַיֵּיב בַּעְלָהּ אָשָׁם תָּלוּי? אָמַר לוֹ: לֹא תִּבְדּוֹק. וְתִבְדּוֹק, וּמָה בְּכָךְ? אִם כֵּן, לִבּוֹ נוֹקְפוֹ וּפוֹרֵשׁ.

**William Davidson Edition - English:**
**Some say** that **this** is the dilemma that Rabbi Abba **raised before** Rav Huna: **What is** the *halakha* as to whether **a woman should examine herself** immediately after engaging in intercourse, **in order to render her husband liable to** bring **a provisional guilt offering** brought by one who is uncertain as to whether he committed a sin that requires a sin offering? Rav Huna **said to him: She should not examine** herself. Rabbi Abba asked: **And** let **her examine** herself; **what** would be the problem **with that?** Rav Huna answered: **If so,** the **heart** of a scrupulous husband might **strike him** with pangs of conscience over sins that he could transgress, **and he** will **separate** from his wife out of fear that she is impure.


###### Niddah 12a:6
[Niddah 12a:6](https://torahapp.org/share/book/Niddah/r/12a:6)

וּבְשָׁעָה שֶׁהִיא עוֹבֶרֶת וְכוּ׳. אָמַר רַבִּי אַמֵּי אָמַר רַבִּי יַנַּאי: וְזֶהוּ עִדָּן שֶׁל צְנוּעוֹת. אֲמַר לֵיהּ רַבִּי אַבָּא בַּר מֶמֶל לְרַבִּי אַמֵּי: תַּנָּא תָּנֵי ״צְרִיכוֹת״, וְאַתְּ תָּנֵי ״צְנוּעוֹת״! אֲמַר לֵיהּ: שֶׁאֲנִי אוֹמֵר כׇּל הַמְקַיֵּים דִּבְרֵי חֲכָמִים נִקְרָא ״צָנוּעַ״.

**William Davidson Edition - English:**
§ The mishna teaches: **And** she is also required to examine herself **at a time that she is about to** engage in intercourse with her husband. **Rabbi Ami says** that **Rabbi Yannai says: And this** examination performed before intercourse is known as: The **examination cloth of virtuous women,** as this examination is not strictly required. **Rabbi Abba bar Memel said to Rabbi Ami:** The *tanna* teaches that women **are required** to perform this examination, **and** yet **you teach** that only **virtuous women** perform it. Rabbi Ami **said to him:** Yes, **as I say** that **anyone who fulfills the statements of the Sages is called virtuous.** Rabbi Ami did not mean that this examination is beyond the letter of the law. He was simply praising those who abide by the established *halakha*.


###### Niddah 12a:7
[Niddah 12a:7](https://torahapp.org/share/book/Niddah/r/12a:7)

אָמַר רָבָא: וְשֶׁאֵינוֹ מְקַיֵּים דִּבְרֵי חֲכָמִים — ״צָנוּעַ״ הוּא דְּלָא מִקְּרֵי, הָא ״רָשָׁע״ לָא מִקְּרֵי? אֶלָּא אָמַר רָבָא: צְנוּעוֹת — עַד שֶׁבָּדְקוּ בּוֹ עַצְמָן לִפְנֵי תַּשְׁמִישׁ זֶה, אֵין בּוֹדְקוֹת בּוֹ לִפְנֵי תַּשְׁמִישׁ אַחֵר, וְשֶׁאֵינָן צְנוּעוֹת — בּוֹדְקוֹת וְלֹא אִיכְפַּת לָהֶן.

**William Davidson Edition - English:**
With regard to Rabbi Ami’s claim, **Rava says: And** according to your opinion, with regard to one **who does not fulfill the statements of the Sages, he is not called virtuous. But** this indicates that **he is not called wicked** either. This cannot be correct, as one who does not heed the instructions of the Sages is certainly wicked. **Rather, Rava said: Virtuous women** are those who do not reuse **the examination cloth that they used to examine themselves before this intercourse.** Even if no blood was found on it, **they do not examine themselves with it prior to another** act of **intercourse,** as once it was used once, it is not as clean as before. **And those who are not virtuous women** reuse the same examination cloths and **examine** themselves with them **and they are not particular** about this matter.


###### Niddah 12a:8
[Niddah 12a:8](https://torahapp.org/share/book/Niddah/r/12a:8)

גּוּפָא, אָמַר רַבִּי זֵירָא, אָמַר רַבִּי אַבָּא בַּר יִרְמְיָה, אָמַר שְׁמוּאֵל: אִשָּׁה שֶׁאֵין לָהּ וֶסֶת אֲסוּרָה לְשַׁמֵּשׁ עַד שֶׁתִּבְדּוֹק. אֲמַר לֵיהּ רַבִּי זֵירָא לְרַבִּי אַבָּא בַּר יִרְמְיָה: אֵין לָהּ וֶסֶת — בָּעֲיָא בְּדִיקָה, יֵשׁ לָהּ וֶסֶת — לָא בָּעֲיָא בְּדִיקָה?

**William Davidson Edition - English:**
§ The Gemara returns to **the** matter **itself: Rabbi Zeira says** that **Rabbi Abba bar Yirmeya says** that **Shmuel says:** With regard to **a woman who does not have** a fixed menstrual **cycle,** it is **forbidden** for her **to engage in intercourse until she examines** herself. **Rabbi Zeira said to Rabbi Abba bar Yirmeya:** Does Shmuel mean that if **she does not have** a fixed menstrual **cycle** she is **required** to perform **an examination,** but if **she has** a fixed menstrual **cycle** she is **not required** to perform **an examination?** This is difficult, as the mishna teaches that even a woman with a fixed menstrual cycle is required to perform an examination before she engages in intercourse.


###### Niddah 12a:9
[Niddah 12a:9](https://torahapp.org/share/book/Niddah/r/12a:9)

אֲמַר לֵיהּ: יֵשׁ לָהּ וֶסֶת — עֵרָה בָּעֲיָא בְּדִיקָה, יְשֵׁנָה לָא בָּעֲיָא בְּדִיקָה; אֵין לָהּ וֶסֶת — בֵּין עֵרָה בֵּין יְשֵׁנָה בָּעֲיָא בְּדִיקָה.

**William Davidson Edition - English:**
Rabbi Abba bar Yirmeya **said to him:** The mishna means that if **she has** a fixed menstrual **cycle** and she is **awake,** she is **required** to perform **an examination;** if she is **sleeping** she is **not required** to perform **an examination** before intercourse, as this would involve much effort. If **she does not have** a fixed menstrual **cycle,** then **whether** she is **awake or sleeping,** she is **required** to perform **an examination.**


###### Niddah 12a:10
[Niddah 12a:10](https://torahapp.org/share/book/Niddah/r/12a:10)

אָמַר רָבָא: וְלֵימָא לֵיהּ — יֵשׁ לָהּ וֶסֶת, לִטְהָרוֹת בָּעֲיָא בְּדִיקָה, לְבַעְלָהּ לָא בָּעֲיָא בְּדִיקָה; אֵין לָהּ וֶסֶת, אֲפִילּוּ לְבַעְלָהּ נָמֵי בָּעֲיָא בְּדִיקָה. וּמִדְּלָא אֲמַר לֵיהּ הָכִי, שְׁמַע מִינַּהּ קָסָבַר שְׁמוּאֵל: כֹּל לְבַעְלַהּ לָא בָּעֲיָא בְּדִיקָה.

**William Davidson Edition - English:**
**Rava says: And let** Rabbi Abba bar Yirmeya **say** a different answer **to** Rabbi Zeira: Shmuel means that if **she has** a fixed menstrual **cycle,** then **in** the case of a woman who handles **pure** items, she is **required** to perform **an examination** for the sake of intercourse as well. If she does not handle pure items, then **for** the sake of intercourse with **her husband** alone she is **not required** to perform **an examination.** By contrast, if she **does not have** a fixed menstrual **cycle,** then she is **required** to perform **an examination even for** the sake of intercourse with **her husband.** Rava concludes: **And from** the fact **that** Rabbi Abba bar Yirmeya **did not say this** answer, one can **learn from** it that **Shmuel holds** that in **any** case where an examination is only **for** the purpose of intercourse with **her husband,** she is **not required** to perform **an examination.**


###### Niddah 12a:11
[Niddah 12a:11](https://torahapp.org/share/book/Niddah/r/12a:11)

תָּנוּ רַבָּנַן: חַמָּרִין וּפוֹעֲלִין, וְהַבָּאִין מִבֵּית הָאֵבֶל וּמִבֵּית הַמִּשְׁתֶּה — נְשֵׁיהֶם לָהֶם בְּחֶזְקַת טׇהֳרָה, וּבָאִין וְשׁוֹהִין עִמָּהֶם, בֵּין יְשֵׁנוֹת בֵּין עֵרוֹת. בַּמֶּה דְבָרִים אֲמוּרִים? שֶׁהִנִּיחָן בְּחֶזְקַת טׇהֳרָה, אֲבָל הִנִּיחָן בְּחֶזְקַת טוּמְאָה — לְעוֹלָם הִיא טְמֵאָה, עַד שֶׁתֹּאמַר לוֹ ״טְהוֹרָה אָנִי״.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: With regard to **donkey drivers and laborers** who return home, **and those who come** home **from the house of mourning or from the house of feasting** for a wedding, **their wives** remain **in a presumptive status of purity. And** therefore **they may come and remain with them,** i.e., engage in intercourse with them, **whether they are sleeping or awake.** The *baraita* clarifies: **In what** case **is this statement said? When** the husbands **left** their wives **in a presumptive state of purity. But** if the husbands **left them in a presumptive state of impurity, she** remains **forever** in a status of **impurity, until she says to him: I am ritually pure.**


###### Niddah 12a:12
[Niddah 12a:12](https://torahapp.org/share/book/Niddah/r/12a:12)

וְהָא שְׁמוּאֵל בְּמַאי מוֹקֵי לַהּ? אִי בְּשֶׁיֵּשׁ לָהּ וֶסֶת — קַשְׁיָא עֵרָה, וְאִי בְּשֶׁאֵין לָהּ וֶסֶת — קַשְׁיָא בֵּין עֵרָה בֵּין יְשֵׁנָה!

**William Davidson Edition - English:**
The Gemara asks: **But** according to Rabbi Abba bar Yirmeya, **with regard to what** case does **Shmuel interpret this** *baraita*? If the *baraita* is dealing **with** a woman **who has** a fixed menstrual **cycle,** it is **difficult,** as Shmuel holds that such a woman who is **awake** is required to perform an examination, whereas the *baraita* indicates that no examination is necessary. **And if** the *baraita* is referring **to** a woman **who does not have** a fixed menstrual **cycle,** it is also **difficult,** as Shmuel holds that she always is required to perform an examination, **whether** she is **awake or sleeping.**


###### Niddah 12a:13
[Niddah 12a:13](https://torahapp.org/share/book/Niddah/r/12a:13)

לְעוֹלָם בְּשֶׁיֵּשׁ לָהּ וֶסֶת, וְכֵיוָן שֶׁתְּבָעָהּ — אֵין לְךָ בְּדִיקָה גְּדוֹלָה מִזּוֹ. אֲמַר לֵיהּ רַב פָּפָּא לְרָבָא: מַהוּ לְמֶעְבַּד כִּי הָא מַתְנִיתָא?

**William Davidson Edition - English:**
The Gemara answers: **Actually,** the *baraita* is referring to a case **where she has** a fixed menstrual **cycle, and since** her husband came home from his travels and **requested of her** that they engage in intercourse, **there is no greater examination than this.** Since she had time to consider the matter while he was asking her, she would have remembered had she sensed the onset of her menstrual cycle, whereas under regular circumstances she might not have time to recall. Based upon this explanation, **Rav Pappa said to Rava: What is** the *halakha* with regard **to acting in accordance with this *baraita*?** Perhaps it is necessary to wake her and ask her whether she is ritually pure.