## Niddah Daf 12b

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

אֲמַר לֵיהּ: סוּדָנִי, לָא, דְּמִגַּנְיָא בְּאַפֵּיהּ. אָמַר רַב כָּהֲנָא: שְׁאֵלְתִּינְהוּ לְאִינָשֵׁי בֵּיתֵיהּ דְּרַב פָּפָּא וּדְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ, כִּי אֲתוֹ רַבָּנַן מִבֵּי רַב מַצְרְכִי לְכוּ בְּדִיקָה? וַאֲמַרוּ לִי: לָא. וְלִישַׁיְּילִינְהוּ לְדִידְהוּ! דִּילְמָא אִינְהוּ קָא מַחְמְירִי אַנַּפְשַׁיְיהוּ.

**William Davidson Edition - English:**
Rava **said to** Rav Pappa: **Wise one [*sudani*]! No, won’t she be demeaned before him?** It is embarrassing for her if she is awoken and has to think about whether or not she is pure. **Rav Kahana says: I asked the members of the households,** i.e., the wives, **of Rav Pappa and of Rav Huna, son of Rav Yehoshua: When the Sages,** your husbands, **came** home **from** the **study hall,** did they **require you** to perform **an examination prior** to intercourse? **And they said to me: No.** The Gemara asks: **But** why ask their wives? Why not **ask** those Sages **themselves?** The Gemara answers: **Perhaps** they might rule leniently for others, while **acting stringently with themselves.** Therefore, their wives were asked, to determine how the Sages conducted themselves in their personal lives.


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

תָּנוּ רַבָּנַן: אִשָּׁה שֶׁאֵין לָהּ וֶסֶת — אֲסוּרָה לְשַׁמֵּשׁ, וְאֵין לָהּ לֹא כְּתוּבָּה, וְלֹא פֵּירוֹת, וְלֹא מְזוֹנוֹת, וְלֹא בְּלָאוֹת, וּמוֹצִיא וְלֹא מַחְזִיר עוֹלָמִית, דִּבְרֵי רַבִּי מֵאִיר.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: With regard to **a woman who does not have** a fixed menstrual **cycle,** she is **forbidden to engage in intercourse, and she does not have** the right to receive payment of her **marriage contract** if divorced or widowed, **nor** is she entitled to payment from her husband for the **produce** of her property that he consumed, **nor** is she entitled to provisions for her **sustenance** from his estate, **nor** does she get back her **worn clothes** or other items she brought with her to her marriage as part of her dowry. And furthermore, her husband **must divorce** her **and he may never remarry** her. This is **the statement of Rabbi Meir.**


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

רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר: מְשַׁמֶּשֶׁת בִּשְׁנֵי עִדִּים, הֵן עִוְּתוּהָ, הֵן תִּקְּנוּהָ. מִשּׁוּם אַבָּא חָנָן אָמְרוּ: אוֹי לוֹ לְבַעְלָהּ.

**William Davidson Edition - English:**
**Rabbi Ḥanina ben Antigonus says:** She is permitted to **engage in intercourse** with her husband, but she must examine herself **with two examination cloths,** one prior to intercourse and one afterward. **They** may be to **her detriment** if she finds blood on the cloths, or **they** may lead to **her betterment,** since if she finds no blood she is permitted to her husband. **They said in the name of Abba Ḥanan: Woe to her husband!**


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

אֲסוּרָה לְשַׁמֵּשׁ — דִּילְמָא מְקַלְקְלָה לֵיהּ. וְאֵין לָהּ כְּתוּבָּה — כֵּיוָן דְּלָא חַזְיָא לְבִיאָה, לֵית לַהּ כְּתוּבָּה.

**William Davidson Edition - English:**
The Gemara explains each clause of the *baraita*: She is **forbidden to engage in intercourse,** as **perhaps she will ruin** her husband if she emits blood during intercourse. **And** with regard to the *halakha* that **she does not have** the right to receive payment of her **marriage contract,** the reason is that **since** she is **not fit for intercourse, she is not** entitled to payment of her **marriage contract.**


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

וְלֹא פֵּירוֹת, וְלֹא מְזוֹנוֹת, וְלֹא בְּלָאוֹת — תְּנָאֵי כְּתוּבָּה כִּכְתוּבָּה דָּמוּ.

**William Davidson Edition - English:**
The Gemara continues its explanation: **And** she is **not** entitled to payment for the **produce** of her property, **nor** is she entitled to provisions for her **sustenance** from his estate, **nor** does she get back her **worn clothes.** The reason for all these is because **stipulations in the marriage contract are considered like the marriage contract** itself. Since she is not entitled to a marriage contract, she is likewise not entitled to these additional provisions that are stipulated in the marriage contract.


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

וְיוֹצִיא, וְלֹא יַחְזִיר עוֹלָמִית. פְּשִׁיטָא! לָא צְרִיכָא — דַּהֲדַרָה וְאִתַּקַּנָה. מַהוּ דְּתֵימָא לַיהְדְּרַהּ? קָא מַשְׁמַע לַן, דְּזִימְנִין דְּאָזְלָא וּמִנַּסְבָא וּמִתַּקְנָא.

**William Davidson Edition - English:**
The Gemara analyzes the next clause in the *baraita*: Her husband **must divorce** her **and he may never remarry** her. The Gemara asks: Isn’t that **obvious?** The Gemara answers: **No,** it is **necessary** to teach this in a case **where** her situation **was subsequently amended,** i.e., she established a fixed menstrual cycle. **Lest you say** that he **may remarry her,** the *baraita* **teaches us** that this is not permitted, **as sometimes** such a woman might **go and marry** someone else **and** her status is **subsequently amended.**


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

וְאָמַר: ״אִילּוּ הָיִיתִי יוֹדֵעַ שֶׁכָּךְ הָיָה, אֲפִילּוּ הֱיִיתֶם נוֹתְנִין לִי מֵאָה מָנֶה — לֹא הָיִיתִי מְגָרְשָׁהּ!״, וְנִמְצָא גֵּט בָּטֵל, וּבָנֶיהָ מַמְזֵרִין.

**William Davidson Edition - English:**
**And** the problem in this scenario is that her first husband might **say: If I would have known that it is like this,** that she would be cured, **even if you would have given me one hundred** times **one hundred dinars** to divorce her **I would not have divorced her. And** if so, the **bill of divorce** will be **found** to be **void, and her children** from her second husband will be considered ***mamzerim*.** Therefore it must be made clear to him from the outset that this divorce is final.


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

מִשּׁוּם אַבָּא חָנָן אָמְרוּ: ״אוֹי לוֹ לְבַעְלָהּ״. אִיכָּא דְאָמְרִי לְרַבִּי מֵאִיר אֲמַר לֵיהּ, דְּבָעֵי לְאַגְבּוֹיַהּ כְּתוּבְּתַהּ. אִיכָּא דְאָמְרִי לְרַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס קָאָמַר לֵיהּ, דִּמְקַלְקְלָה לֵיהּ.

**William Davidson Edition - English:**
The Gemara analyzes the final clause of the *baraita*: **They said in the name of Abba Ḥanan: Woe to her husband! Some say** that **he said this to Rabbi Meir, as** Abba Ḥanan maintains that the husband is **required to settle** her payment of **her marriage contract** upon their divorce. And **some say** that **he said this to Rabbi Ḥanina ben Antigonus,** since Abba Ḥanan disagrees with his opinion and holds that it is forbidden to engage in intercourse with her, **as** perhaps **she will ruin him** if they engage in intercourse when she is menstruating.


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

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס. וּבְמַאי? אִי בַּעֲסוּקָה בִּטְהָרוֹת, הָא אַמְרַהּ שְׁמוּאֵל חֲדָא זִימְנָא!

**William Davidson Edition - English:**
**Rav Yehuda says** that **Shmuel says:** The ***halakha*** is **in accordance with** the opinion of **Rabbi Ḥanina ben Antigonus.** The Gemara asks: **And with regard to what** case did Shmuel issue this ruling of *halakha*? The Gemara elaborates: **If** it is referring to a woman who **is engaged in** handling ritually **pure** items, **didn’t Shmuel** already **say** on **another occasion** that a woman without a fixed menstrual cycle must examine herself prior to intercourse?


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

וְאִי בְּשֶׁאֵינָהּ עֲסוּקָה בִּטְהָרוֹת, הָא אָמַר כֹּל לְבַעְלַהּ לָא בָּעֲיָא בְּדִיקָה, דְּאָמַר רַבִּי זֵירָא אָמַר רַבִּי אַבָּא בַּר יִרְמְיָה אָמַר שְׁמוּאֵל: ״אִשָּׁה שֶׁאֵין לָהּ וֶסֶת אֲסוּרָה לְשַׁמֵּשׁ עַד שֶׁתִּבְדּוֹק״, וְאוֹקִימְנָא לָהּ בַּעֲסוּקָה בִּטְהָרוֹת! מַאן דְּמַתְנֵי הָא לָא מַתְנֵי הָא.

**William Davidson Edition - English:**
**And if** it is referring to a woman **who is not engaged in** handling ritually **pure** items, **doesn’t** Shmuel **say** that in **any** case where an examination is only **for** the purpose of intercourse with **her husband,** not for handling pure items, she is **not required** to perform **an examination? As Rabbi Zeira said** that **Rabbi Abba bar Yirmeya says** that **Shmuel says: A woman who does not have** a fixed menstrual **cycle is forbidden to engage in intercourse until she examines** herself, **and we interpreted this** statement as referring to cases **where she is engaged in** handling ritually **pure** items. The Gemara answers: **He who teaches this does not teach that,** i.e., Shmuel’s ruling is in fact referring to a woman engaged in handling pure items, and the two rulings were cited in his name by different Sages.


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

**הֲדַרַן עֲלָךְ שַׁמַּאי אוֹמֵר.**