## Niddah Daf 39a

###### Niddah 39a:1
[Niddah 39a:1](https://torahapp.org/share/book/Niddah/r/39a:1)

יָשְׁבָה לָהּ וְלֹא בָּדְקָה, שָׁגְגָה, נֶאֶנְסָה, הֵזִידָה וְלֹא בָּדְקָה — טְהוֹרָה.

**William Davidson Edition - English:**
If a woman **sat and did not examine** herself every morning and evening to determine whether she emitted blood and is impure, it makes no difference whether she failed to examine herself **unwittingly** or due to **circumstances beyond her control,** or even if she acted **intentionally and did not examine** herself; she remains **ritually pure.** She is rendered impure only if she examined herself and was found to have emitted blood.


###### Niddah 39a:2
[Niddah 39a:2](https://torahapp.org/share/book/Niddah/r/39a:2)

הִגִּיעַ שְׁעַת וִסְתָּהּ, וְלֹא בָּדְקָה — הֲרֵי זוֹ טְמֵאָה. רַבִּי מֵאִיר אוֹמֵר: אִם הָיְתָה בְּמַחֲבֵא, וְהִגִּיעַ שְׁעַת וִסְתָּהּ, וְלֹא בָּדְקָה — הֲרֵי זוֹ טְהוֹרָה, מִפְּנֵי שֶׁחֲרָדָה מְסַלֶּקֶת אֶת הַדָּמִים.

**William Davidson Edition - English:**
By contrast, if **the time of her** menstrual **cycle arrived,** when she is required to examine herself, **and she did not examine** herself, **that** woman **is ritually impure,** as it is typical for a woman to discharge blood at that time. **Rabbi Meir says:** If a woman **was in hiding** from danger, **and the time of her** menstrual **cycle arrived and she did not examine** herself on that day, **that** woman **is pure, because fear drives away blood.** There is therefore no concern that she might have emitted blood.


###### Niddah 39a:3
[Niddah 39a:3](https://torahapp.org/share/book/Niddah/r/39a:3)

אֲבָל יְמֵי הַזָּב וְהַזָּבָה, וְשׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם — הֲרֵי אֵלּוּ בְּחֶזְקַת טוּמְאָה.

**William Davidson Edition - English:**
**But** with regard to the seven clean **days of the *zav* and the *zava*, and** with regard to a woman who **observes** a clean **day for a day** she experiences a discharge during her days of *ziva*, if she fails to examine herself on those days, **these** women **have a presumptive status of ritual impurity,** as they already experienced a discharge.


###### Niddah 39a:4
[Niddah 39a:4](https://torahapp.org/share/book/Niddah/r/39a:4)

**גְּמָ'** לְמַאי הִלְכְתָא? אָמַר רַב יְהוּדָה: לוֹמַר שֶׁאֵינָהּ צְרִיכָה בְּדִיקָה. וְהָא מִדְּקָתָנֵי סֵיפָא: ״יָשְׁבָה וְלֹא בָּדְקָה״ — מִכְּלָל דִּלְכַתְּחִלָּה בָּעֲיָא בְּדִיקָה!

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that throughout the eleven days of *ziva* that follow the seven days of menstruation, a woman has the presumptive status of ritual purity. The Gemara asks: **With regard to what *halakha*** is this stated? **Rav Yehuda says:** This serves **to say that she does not require an examination** during these days. The Gemara objects: **But from** the fact **that the latter clause teaches:** If **she sat and did not examine** herself she remains ritually pure, **it can be inferred that she requires examination *ab initio*.**


###### Niddah 39a:5
[Niddah 39a:5](https://torahapp.org/share/book/Niddah/r/39a:5)

סֵיפָא אֲתָאן לִימֵי נִדָּה, וְהָכִי קָאָמַר: כׇּל אַחַד עָשָׂר בְּחֶזְקַת טׇהֳרָה, וְלָא בָּעֲיָא בְּדִיקָה, אֲבָל בִּימֵי נִדָּתָהּ — בָּעֲיָא בְּדִיקָה. יָשְׁבָה וְלֹא בָּדְקָה, שָׁגְגָה, נֶאֶנְסָה, הֵזִידָה וְלֹא בָּדְקָה — טְהוֹרָה.

**William Davidson Edition - English:**
The Gemara explains: In **the latter clause we arrive at** the case of a woman who is in the **days of menstruation,** not in the days of *ziva*. **And this** is what the mishna **is saying:** For **all** the **eleven days** of *ziva* that follow the days of menstruation, a woman **has the presumptive status of ritual purity and she does not require examination. But during the days of her menstruation she requires examination.** Nevertheless, if **she sat and did not examine** herself, whether **unwittingly** or due to **circumstances beyond her control,** or even if she acted **intentionally and did not examine** herself, she remains **ritually pure.**


###### Niddah 39a:6
[Niddah 39a:6](https://torahapp.org/share/book/Niddah/r/39a:6)

רַב חִסְדָּא אָמַר: לָא צְרִיכָא אֶלָּא לְרַבִּי מֵאִיר, דְּאָמַר: אִשָּׁה שֶׁאֵין לָהּ וֶסֶת אֲסוּרָה לְשַׁמֵּשׁ. הָנֵי מִילֵּי בִּימֵי נִדָּתָהּ, אֲבָל בִּימֵי זִיבָתָהּ בְּחֶזְקַת טׇהֳרָה קָיְימָא.

**William Davidson Edition - English:**
**Rav Ḥisda said** a different answer: The first clause of the mishna **is necessary only for** the opinion of **Rabbi Meir, who said:** With regard to **a woman who does not have** a fixed menstrual **cycle,** she is **forbidden to engage in intercourse,** lest she emit blood during intercourse. The mishna is teaching that **this statement** applies only **during the days of her menstruation, but during the days of her *ziva*** even Rabbi Meir concedes that she **stands in** her **presumptive status of purity** and may engage in intercourse with her husband.


###### Niddah 39a:7
[Niddah 39a:7](https://torahapp.org/share/book/Niddah/r/39a:7)

אִי הָכִי, אַמַּאי אָמַר רַבִּי מֵאִיר: יוֹצִיא וְלֹא יַחְזִיר עוֹלָמִית? דִּלְמָא אָתְיָא לְקַלְקוֹלֵאּ בִּימֵי נִדָּה.

**William Davidson Edition - English:**
The Gemara asks: **If so,** that even according to Rabbi Meir there are days in which a woman who does not have a fixed menstrual cycle is permitted to engage in sexual intercourse with her husband, **why did Rabbi Meir say** that her husband **must divorce** her **and he may never take** her **back,** even if she eventually develops a fixed menstrual cycle? Let them engage in intercourse during the eleven days of *ziva*. The Gemara answers: He must divorce her **lest** the matter **lead to failure during the days of menstruation,** i.e., in case they come to engage in intercourse during the days of menstruation, when she might experience regular menstrual bleeding.


###### Niddah 39a:8
[Niddah 39a:8](https://torahapp.org/share/book/Niddah/r/39a:8)

הָא מִדְּקָתָנֵי סֵיפָא: ״הִגִּיעַ שְׁעַת וִסְתָּהּ וְלֹא בָּדְקָה״ — מִכְּלָל דִּבְאִשָּׁה שֶׁיֵּשׁ לָהּ וֶסֶת עָסְקִינַן! חַסּוֹרֵי מִחַסְּרָא וְהָכִי קָתָנֵי: כׇּל אַחַד עָשָׂר בְּחֶזְקַת טׇהֳרָה, וְשַׁרְיָא לְבַעְלָהּ, וּבִימֵי נִדָּה אֲסוּרָה.

**William Davidson Edition - English:**
The Gemara objects: But **from** the fact **that the latter clause teaches:** If **the time of her** menstrual **cycle arrived and she did not examine** herself, that woman is ritually impure, **it can be inferred that we are dealing with a woman who has** a fixed menstrual **cycle.** The Gemara explains: The mishna **is incomplete and this** is what **it is teaching:** For **all** the **eleven** days of *ziva* that follow the days of menstruation, a woman **has the presumptive status of ritual purity and she is permitted to her husband, but during the days of menstruation she is prohibited** to her husband.


###### Niddah 39a:9
[Niddah 39a:9](https://torahapp.org/share/book/Niddah/r/39a:9)

בַּמֶּה דְבָרִים אֲמוּרִים? בְּאִשָּׁה שֶׁאֵין לָהּ וֶסֶת, אֲבָל יֵשׁ לָהּ וֶסֶת מוּתֶּרֶת, וּצְרִיכָה בְּדִיקָה. יָשְׁבָה וְלֹא בָּדְקָה, שָׁגְגָה, נֶאֶנְסָה, הֵזִידָה וְלֹא בָּדְקָה — טְהוֹרָה. הִגִּיעַ שְׁעַת וִסְתָּהּ וְלֹא בָּדְקָה — טְמֵאָה.

**William Davidson Edition - English:**
**In what** case **is this statement said? In** the case of **a woman who does not have** a fixed menstrual **cycle,** where there is a concern she might experience bleeding during any of the days of menstruation. **But** in the case of a woman who **has** a fixed menstrual **cycle, she is permitted** to engage in sexual intercourse with her husband, **and she requires examination.** Nevertheless, if **she sat and did not examine** herself, whether **unwittingly** or due to **circumstances beyond her control,** or even if she acted **intentionally and did not examine** herself, she remains **ritually pure.** If **the time of her** menstrual **cycle arrived and she did not examine** herself, she is **impure.**


###### Niddah 39a:10
[Niddah 39a:10](https://torahapp.org/share/book/Niddah/r/39a:10)

הָא מִדְּסֵיפָא רַבִּי מֵאִיר, רֵישָׁא לָאו רַבִּי מֵאִיר! כּוּלַּהּ רַבִּי מֵאִיר הִיא, וְהָכִי קָאָמַר: אִם לֹא הָיְתָה בְּמַחֲבֵא וְהִגִּיעַ שְׁעַת וִסְתָּהּ וְלֹא בָּדְקָה — טְמֵאָה, שֶׁרַבִּי מֵאִיר אוֹמֵר: אִם הָיְתָה בְּמַחֲבֵא וְהִגִּיעַ שְׁעַת וִסְתָּהּ וְלֹא בָּדְקָה — טְהוֹרָה, שֶׁחֲרָדָה מְסַלֶּקֶת אֶת הַדָּמִים.

**William Davidson Edition - English:**
The Gemara objects: But **from** the fact that **the last clause** is in accordance with the opinion of **Rabbi Meir,** it can be inferred that **the first clause** is **not** in accordance with the opinion of **Rabbi Meir.** The Gemara explains that **the entire** mishna **is** in accordance with the opinion of **Rabbi Meir, and this** is what it **is saying: If she was not in hiding and the time of her** menstrual **cycle arrived and she did not examine** herself, she is **impure, as Rabbi Meir says:** If a woman **was in hiding and the time of her** menstrual **cycle arrived and she did not examine** herself, she is **pure, as fear drives away blood.**


###### Niddah 39a:11
[Niddah 39a:11](https://torahapp.org/share/book/Niddah/r/39a:11)

רָבָא אָמַר: לוֹמַר שֶׁאֵינָהּ מְטַמְּאָה מֵעֵת לְעֵת.

**William Davidson Edition - English:**
**Rava says** a different explanation of the first clause of the mishna: The mishna is coming **to say that** if a woman experiences bleeding during the eleven days of *ziva*, as she previously had the presumptive status of purity **she does not impart impurity** retroactively **for** a twenty-four-hour **period** to any ritually pure items she touched. It is assumed that she did not emit any blood before this emission.


###### Niddah 39a:12
[Niddah 39a:12](https://torahapp.org/share/book/Niddah/r/39a:12)

מֵיתִיבִי: הַנִּדָּה, וְהַזָּבָה, וְהַשּׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם, וְהַיּוֹלֶדֶת — כּוּלָּן מְטַמְּאוֹת מֵעֵת לְעֵת. תְּיוּבְתָּא!

**William Davidson Edition - English:**
The Gemara **raises an objection** from a *baraita*: With regard to **a menstruating woman, and a *zava*, and a woman who observes a day for a day, and a woman who gave birth, they all impart impurity** retroactively **for** a twenty-four-hour **period.** A woman who observes a day for a day is one who experiences bleeding for one or two days during her days of *ziva*, and the *baraita* teaches that even such a woman imparts impurity retroactively for a twenty-four-hour period. If so, this is **a conclusive refutation** of Rava’s explanation.


###### Niddah 39a:13
[Niddah 39a:13](https://torahapp.org/share/book/Niddah/r/39a:13)

רַב הוּנָא בַּר חִיָּיא אָמַר שְׁמוּאֵל: לוֹמַר שֶׁאֵינָהּ קוֹבַעַת לָהּ וֶסֶת בְּתוֹךְ יְמֵי זִיבָתָהּ. אָמַר רַב יוֹסֵף: לָא שְׁמִיעַ לִי הָא שְׁמַעְתְּתָא.

**William Davidson Edition - English:**
**Rav Huna bar Ḥiyya says** another explanation of the first clause of the mishna in the name of **Shmuel:** The mishna is coming **to say that** a woman **does not fix** a menstrual **cycle for herself during the days of her *ziva*.** In other words, a sighting during these days does not combine with sightings during the previous two periods of *ziva* to establish a fixed menstrual cycle. The Gemara relates that this statement was recited before **Rav Yosef,** who **said: I did not hear this *halakha*** from Shmuel.


###### Niddah 39a:14
[Niddah 39a:14](https://torahapp.org/share/book/Niddah/r/39a:14)

אֲמַר לֵיהּ אַבָּיֵי: אַתְּ אֲמַרְתְּ נִיהֲלַן, וְאַהָא אֲמַרְתְּ לַן: הָיְתָה לְמוּדָה לִהְיוֹת רוֹאָה יוֹם חֲמִשָּׁה עָשָׂר (יוֹם), וְשִׁינְּתָה לְיוֹם עֶשְׂרִים — זֶה וָזֶה אֲסוּרִין לְשַׁמֵּשׁ. שִׁינְּתָה פַּעֲמַיִם לְיוֹם עֶשְׂרִים — זֶה וָזֶה אֲסוּרִין.

**William Davidson Edition - English:**
**Abaye said to him:** But **you** yourself **told us** this *halakha*, **and** it was **with regard to that** mishna **you told** it to **us,** as we learned in a mishna (63b): If the woman **was accustomed to see** an emission of blood on the **fifteenth day,** so that this was her fixed menstrual cycle, **and she deviated** from her cycle **to** see an emission on the **twentieth day,** then on both **this** day, the fifteenth, **and that** day, the twentieth, it is **prohibited** for her to engage in sexual intercourse due to the concern that she might have an emission on either day. If **she deviated** from her cycle **twice, to** see an emission on the **twentieth day,** then on both **this** day **and that** day it is **prohibited** for her to engage in intercourse. If she deviates a third time to see on the twentieth she has established for herself a new fixed menstrual cycle.


###### Niddah 39a:15
[Niddah 39a:15](https://torahapp.org/share/book/Niddah/r/39a:15)

וַאֲמַרְתְּ לַן עֲלַהּ, אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: לָא שְׁנָא אֶלָּא חֲמִשָּׁה עָשָׂר לִטְבִילָתָהּ, שֶׁהֵן עֶשְׂרִים וּשְׁנַיִם לִרְאִיָּתָהּ, דְּהָתָם בִּימֵי נִדָּתָהּ קָאֵי לַהּ, אֲבָל חֲמִשָּׁה עָשָׂר לִרְאִיָּתָהּ, דְּבִימֵי זִיבָתָהּ קָאֵי — לָא קָבְעָה.

**William Davidson Edition - English:**
Abaye continues: **And you said to us with regard to this** mishna that **Rav Yehuda said** that **Shmuel said: They taught** this *halakha* **only** with regard to a woman who normally experiences bleeding **fifteen** days **from her immersion, which are twenty-two** days **from her sighting** of menstrual blood. This means **that there, she stands in her days of menstruation. But** if she normally experiences bleeding **fifteen** days **from her sighting** of menstrual blood, so **that she stands in her days of *ziva*,** she **has not fixed** a menstrual cycle, and the previous cycle is uprooted even if she deviates from it only once.


###### Niddah 39a:16
[Niddah 39a:16](https://torahapp.org/share/book/Niddah/r/39a:16)

אָמַר רַב פָּפָּא: אַמְרִיתַהּ לִשְׁמַעְתָּא קַמֵּיהּ רַב יְהוּדָה מִדִּסְקַרְתָּא, מִקְבָּע לָא קָבְעָה, מֵיחָשׁ מַהוּ דְּנֵיחוּשׁ לַהּ?

**William Davidson Edition - English:**
§ With regard to the ruling that a woman’s menstrual cycle cannot be fixed during her days of *ziva*, **Rav Pappa said: I said** this ***halakha* before Rav Yehuda of Diskarta,** and I asked him for a clarification of the following matter: Granted, **she does not fix** a menstrual cycle during the days of *ziva*, and there is no need for three deviations to uproot her cycle; rather, it is uprooted by even one deviation. But **what is** the *halakha* with regard to whether **we should be concerned** that **she** might experience bleeding? In other words, if she normally experiences bleeding on a particular day during her days of *ziva*, must she avoid engaging in sexual intercourse with her husband on that day out of concern that she might emit blood?


###### Niddah 39a:17
[Niddah 39a:17](https://torahapp.org/share/book/Niddah/r/39a:17)

אִישְׁתִּיק וְלָא אֲמַר לֵיהּ וְלָא מִידֵי. אָמַר רַב פָּפָּא: ״נֶחְזֵי אֲנַן״, הָיְתָה לְמוּדָה לִהְיוֹת רוֹאָה לְיוֹם חֲמִשָּׁה עָשָׂר וְשִׁינְּתָה לְיוֹם עֶשְׂרִים — זֶה וָזֶה אֲסוּרִין.

**William Davidson Edition - English:**
Rav Yehuda of Diskarta **was silent and did not say anything to** Rav Pappa. Therefore, **Rav Pappa said: Let us see** and try to resolve this **ourselves.** The mishna cited above states: If the woman **was accustomed to see** an emission of blood **on the fifteenth day, and she deviated** from her cycle **to** see an emission on the **twentieth day,** then on both **this** day **and that** day it is **prohibited** for her to engage in sexual intercourse.