Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

November 4, 2019 | 讜壮 讘诪专讞砖讜讜谉 转砖状驻

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Niddah 12

Does a woman who doesn’t deal with pure items need to check herself before and after relations with her husband? What are the differences regarding checking before/after relations between women who have regular cycles and those who don’t. There is a tannatic debate regarding whether or not a woman who does not have a regular cycle can remain married to her husband as there is a concern that having sex will bring on her period.


If the lesson doesn't play, click "Download"

转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

讘注讗 诪讬谞讬讛 专讘讬 讝讬专讗 诪专讘 讬讛讜讚讛 讗砖讛 诪讛讜 砖转讘讚讜拽 注爪诪讛 诇讘注诇讛 讗诪专 诇讬讛 诇讗 转讘讚讜拽 讜转讘讚讜拽 讜诪讛 讘讻讱 讗诐 讻谉 诇讘讜 谞讜拽驻讜 讜驻讜专砖

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.

讘注讗 诪讬谞讬讛 专讘讬 讗讘讗 诪专讘 讛讜谞讗 讗砖讛 诪讛讜 砖转讘讚讜拽 注爪诪讛 讻砖讬注讜专 讜住转 讻讚讬 诇讞讬讬讘 讘注诇讛 讞讟讗转

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?

讗诪专 诇讬讛 诪讬 诪砖讻讞转 诇讛 诇讘讚讬拽讛 讻砖讬注讜专 讜住转 讜讛转谞讬讗 讗讬讝讛讜 砖讬注讜专 讜住转 诪砖诇 诇砖诪砖 讜注讚 砖注讜诪讚讬诐 讘爪讚 讛诪砖拽讜祝 讘讬爪讬讗讜转 讛砖诪砖 谞讻谞住 注讚

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鈥檛 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.

讛讜讬 讜住转 砖讗诪专讜 诇拽谞讜讞 讜诇讗 诇讘讚讬拽讛 讗诇讗 诪讛讜 砖转拽谞讞

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鈥檚 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.

讗讬讻讗 讚讗诪专讬 讛讻讬 讘注讗 诪讬谞讬讛 讗砖讛 诪讛讜 砖转讘讚讜拽 注爪诪讛 讻讚讬 诇讞讬讬讘 讘注诇讛 讗砖诐 转诇讜讬 讗诪专 诇讜 诇讗 转讘讚讜拽 讜转讘讚讜拽 讜诪讛 讘讻讱 讗诐 讻谉 诇讘讜 谞讜拽驻讜 讜驻讜专砖

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.

讜讘砖注讛 砖讛讬讗 注讜讘专转 讜讻讜壮 讗诪专 专讘讬 讗诪讬 讗诪专 专讘讬 讬谞讗讬 讜讝讛讜 注讚谉 砖诇 爪谞讜注讜转 讗诪专 诇讬讛 专讘讬 讗讘讗 讘专 诪诪诇 诇专讘讬 讗诪讬 转谞讗 转谞讬 爪专讬讻讜转 讜讗转 转谞讬 爪谞讜注讜转 讗诪专 诇讬讛 砖讗谞讬 讗讜诪专 讻诇 讛诪拽讬讬诐 讚讘专讬 讞讻诪讬诐 谞拽专讗 爪谞讜注

搂 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.

讗诪专 专讘讗 讜砖讗讬谞讜 诪拽讬讬诐 讚讘专讬 讞讻诪讬诐 爪谞讜注 讛讜讗 讚诇讗 诪拽专讬 讛讗 专砖注 诇讗 诪拽专讬 讗诇讗 讗诪专 专讘讗 爪谞讜注讜转 注讚 砖讘讚拽讜 讘讜 注爪诪谉 诇驻谞讬 转砖诪讬砖 讝讛 讗讬谉 讘讜讚拽讜转 讘讜 诇驻谞讬 转砖诪讬砖 讗讞专 讜砖讗讬谞谉 爪谞讜注讜转 讘讜讚拽讜转 讜诇讗 讗讬讻驻转 诇讛谉

With regard to Rabbi Ami鈥檚 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.

讙讜驻讗 讗诪专 专讘讬 讝讬专讗 讗诪专 专讘讬 讗讘讗 讘专 讬专诪讬讛 讗诪专 砖诪讜讗诇 讗砖讛 砖讗讬谉 诇讛 讜住转 讗住讜专讛 诇砖诪砖 注讚 砖转讘讚讜拽 讗诪专 诇讬讛 专讘讬 讝讬专讗 诇专讘讬 讗讘讗 讘专 讬专诪讬讛 讗讬谉 诇讛 讜住转 讘注讬讗 讘讚讬拽讛 讬砖 诇讛 讜住转 诇讗 讘注讬讗 讘讚讬拽讛

搂 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.

讗诪专 诇讬讛 讬砖 诇讛 讜住转 注专讛 讘注讬讗 讘讚讬拽讛 讬砖谞讛 诇讗 讘注讬讗 讘讚讬拽讛 讗讬谉 诇讛 讜住转 讘讬谉 注专讛 讘讬谉 讬砖谞讛 讘注讬讗 讘讚讬拽讛

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.

讗诪专 专讘讗 讜诇讬诪讗 诇讬讛 讬砖 诇讛 讜住转 诇讟讛专讜转 讘注讬讗 讘讚讬拽讛 诇讘注诇讛 诇讗 讘注讬讗 讘讚讬拽讛 讗讬谉 诇讛 讜住转 讗驻讬诇讜 诇讘注诇讛 谞诪讬 讘注讬讗 讘讚讬拽讛 讜诪讚诇讗 讗诪专 诇讬讛 讛讻讬 砖诪注 诪讬谞讛 拽住讘专 砖诪讜讗诇 讻诇 诇讘注诇讛 诇讗 讘注讬讗 讘讚讬拽讛

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.

转谞讜 专讘谞谉 讞诪专讬谉 讜驻讜注诇讬谉 讜讛讘讗讬谉 诪讘讬转 讛讗讘诇 讜诪讘讬转 讛诪砖转讛 谞砖讬讛诐 诇讛诐 讘讞讝拽转 讟讛专讛 讜讘讗讬谉 讜砖讜讛讬谉 注诪讛诐 讘讬谉 讬砖谞讜转 讘讬谉 注专讜转 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 砖讛谞讬讞谉 讘讞讝拽转 讟讛专讛 讗讘诇 讛谞讬讞谉 讘讞讝拽转 讟讜诪讗讛 诇注讜诇诐 讛讬讗 讟诪讗讛 注讚 砖转讗诪专 诇讜 讟讛讜专讛 讗谞讬

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.

讜讛讗 砖诪讜讗诇 讘诪讗讬 诪讜拽讬 诇讛 讗讬 讘砖讬砖 诇讛 讜住转 拽砖讬讗 注专讛 讜讗讬 讘砖讗讬谉 诇讛 讜住转 拽砖讬讗 讘讬谉 注专讛 讘讬谉 讬砖谞讛

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.

诇注讜诇诐 讘砖讬砖 诇讛 讜住转 讜讻讬讜谉 砖转讘注讛 讗讬谉 诇讱 讘讚讬拽讛 讙讚讜诇讛 诪讝讜 讗诪专 诇讬讛 专讘 驻驻讗 诇专讘讗 诪讛讜 诇诪注讘讚 讻讬 讛讗 诪转谞讬转讗

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.

讗诪专 诇讬讛 住讜讚谞讬 诇讗 讚诪讙谞讬讗 讘讗驻讬讛 讗诪专 专讘 讻讛谞讗 砖讗诇转讬谞讛讜 诇讗讬谞砖讬 讘讬转讬讛 讚专讘 驻驻讗 讜讚专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讻讬 讗转讜 专讘谞谉 诪讘讬 专讘 诪爪专讻讬 诇讻讜 讘讚讬拽讛 讜讗诪专讜 诇讬 诇讗 讜诇讬砖讬讬诇讬谞讛讜 诇讚讬讚讛讜 讚讬诇诪讗 讗讬谞讛讜 拽讗 诪讞诪讬专讬 讗谞驻砖讬讬讛讜

Rava said to Rav Pappa: Wise one [sudani]! No, won鈥檛 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.

转谞讜 专讘谞谉 讗砖讛 砖讗讬谉 诇讛 讜住转 讗住讜专讛 诇砖诪砖 讜讗讬谉 诇讛 诇讗 讻转讜讘讛 讜诇讗 驻讬专讜转 讜诇讗 诪讝讜谞讜转 讜诇讗 讘诇讗讜转 讜讬讜爪讬讗 讜诇讗 诪讞讝讬专 注讜诇诪讬转 讚讘专讬 专讘讬 诪讗讬专

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.

专讘讬 讞谞讬谞讗 讘谉 讗谞讟讬讙谞讜住 讗讜诪专 诪砖诪砖转 讘砖谞讬 注讚讬诐 讛谉 注讜转讜讛 讛谉 转拽谞讜讛 诪砖讜诐 讗讘讗 讞谞谉 讗诪专讜 讗讜讬 诇讜 诇讘注诇讛

Rabbi 岣nina 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 岣nan: Woe to her husband!

讗住讜专讛 诇砖诪砖 讚讬诇诪讗 诪拽诇拽诇转 诇讬讛 讜讗讬谉 诇讛 讻转讜讘讛 讻讬讜谉 讚诇讗 讞讝讬讗 诇讘讬讗讛 诇讬转 诇讛 讻转讜讘讛

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.

讜诇讗 驻讬专讜转 讜诇讗 诪讝讜谞讜转 讜诇讗 讘诇讗讜转 转谞讗讬 讻转讜讘讛 讻讻转讜讘讛 讚诪讜

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.

讜讬讜爪讬讗 讜诇讗 讬讞讝讬专 注讜诇诪讬转 驻砖讬讟讗 诇讗 爪专讬讻讗 讚讛讚专讛 讜讗转拽谞讛 诪讛讜 讚转讬诪讗 诇讬讛讚专讛 拽讗 诪砖诪注 诇谉 讚讝讬诪谞讬谉 讚讗讝诇讗 讜诪谞住讘讗 讜诪转拽谞讗

The Gemara analyzes the next clause in the baraita: Her husband must divorce her and he may never remarry her. The Gemara asks: Isn鈥檛 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.

讜讗诪专 讗讬诇讜 讛讬讬转讬 讬讜讚注 砖讻讱 讛讬讛 讗驻讬诇讜 讛讬讬转诐 谞讜转谞讬谉 诇讬 诪讗讛 诪谞讛 诇讗 讛讬讬转讬 诪讙专砖讛 讜谞诪爪讗 讙讟 讘讟诇 讜讘谞讬讛 诪诪讝专讬谉

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.

诪砖讜诐 讗讘讗 讞谞谉 讗诪专讜 讗讜讬 诇讜 诇讘注诇讛 讗讬讻讗 讚讗诪专讬 诇专讘讬 诪讗讬专 讗诪专 诇讬讛 讚讘注讬 诇讗讙讘讜讬讛 讻转讜讘转讛 讗讬讻讗 讚讗诪专讬 诇专讘讬 讞谞讬谞讗 讘谉 讗谞讟讬讙谞讜住 拽讗诪专 诇讬讛 讚诪拽诇拽诇转 诇讬讛

The Gemara analyzes the final clause of the baraita: They said in the name of Abba 岣nan: Woe to her husband! Some say that he said this to Rabbi Meir, as Abba 岣nan 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 岣nina ben Antigonus, since Abba 岣nan 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.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讛诇讻讛 讻专讘讬 讞谞讬谞讗 讘谉 讗谞讟讬讙谞讜住 讜讘诪讗讬 讗讬 讘注住讜拽讛 讘讟讛专讜转 讛讗 讗诪专讛 砖诪讜讗诇 讞讚讗 讝讬诪谞讗

Rav Yehuda says that Shmuel says: The halakha is in accordance with the opinion of Rabbi 岣nina 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鈥檛 Shmuel already say on another occasion that a woman without a fixed menstrual cycle must examine herself prior to intercourse?

讜讗讬 讘砖讗讬谞讛 注住讜拽讛 讘讟讛专讜转 讛讗 讗诪专 讻诇 诇讘注诇讛 诇讗 讘注讬讗 讘讚讬拽讛 讚讗诪专 专讘讬 讝讬专讗 讗诪专 专讘讬 讗讘讗 讘专 讬专诪讬讛 讗诪专 砖诪讜讗诇 讗砖讛 砖讗讬谉 诇讛 讜住转 讗住讜专讛 诇砖诪砖 注讚 砖转讘讚讜拽 讜讗讜拽讬诪谞讗 诇讛 讘注住讜拽讛 讘讟讛专讜转 诪讗谉 讚诪转谞讬 讛讗 诇讗 诪转谞讬 讛讗

And if it is referring to a woman who is not engaged in handling ritually pure items, doesn鈥檛 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鈥檚 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.

讛讚专谉 注诇讱 砖诪讗讬 讗讜诪专

 

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

Sorry, there aren't any posts in this category yet. We're adding more soon!

Niddah 12

The William Davidson Talmud | Powered by Sefaria

Niddah 12

讘注讗 诪讬谞讬讛 专讘讬 讝讬专讗 诪专讘 讬讛讜讚讛 讗砖讛 诪讛讜 砖转讘讚讜拽 注爪诪讛 诇讘注诇讛 讗诪专 诇讬讛 诇讗 转讘讚讜拽 讜转讘讚讜拽 讜诪讛 讘讻讱 讗诐 讻谉 诇讘讜 谞讜拽驻讜 讜驻讜专砖

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.

讘注讗 诪讬谞讬讛 专讘讬 讗讘讗 诪专讘 讛讜谞讗 讗砖讛 诪讛讜 砖转讘讚讜拽 注爪诪讛 讻砖讬注讜专 讜住转 讻讚讬 诇讞讬讬讘 讘注诇讛 讞讟讗转

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?

讗诪专 诇讬讛 诪讬 诪砖讻讞转 诇讛 诇讘讚讬拽讛 讻砖讬注讜专 讜住转 讜讛转谞讬讗 讗讬讝讛讜 砖讬注讜专 讜住转 诪砖诇 诇砖诪砖 讜注讚 砖注讜诪讚讬诐 讘爪讚 讛诪砖拽讜祝 讘讬爪讬讗讜转 讛砖诪砖 谞讻谞住 注讚

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鈥檛 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.

讛讜讬 讜住转 砖讗诪专讜 诇拽谞讜讞 讜诇讗 诇讘讚讬拽讛 讗诇讗 诪讛讜 砖转拽谞讞

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鈥檚 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.

讗讬讻讗 讚讗诪专讬 讛讻讬 讘注讗 诪讬谞讬讛 讗砖讛 诪讛讜 砖转讘讚讜拽 注爪诪讛 讻讚讬 诇讞讬讬讘 讘注诇讛 讗砖诐 转诇讜讬 讗诪专 诇讜 诇讗 转讘讚讜拽 讜转讘讚讜拽 讜诪讛 讘讻讱 讗诐 讻谉 诇讘讜 谞讜拽驻讜 讜驻讜专砖

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.

讜讘砖注讛 砖讛讬讗 注讜讘专转 讜讻讜壮 讗诪专 专讘讬 讗诪讬 讗诪专 专讘讬 讬谞讗讬 讜讝讛讜 注讚谉 砖诇 爪谞讜注讜转 讗诪专 诇讬讛 专讘讬 讗讘讗 讘专 诪诪诇 诇专讘讬 讗诪讬 转谞讗 转谞讬 爪专讬讻讜转 讜讗转 转谞讬 爪谞讜注讜转 讗诪专 诇讬讛 砖讗谞讬 讗讜诪专 讻诇 讛诪拽讬讬诐 讚讘专讬 讞讻诪讬诐 谞拽专讗 爪谞讜注

搂 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.

讗诪专 专讘讗 讜砖讗讬谞讜 诪拽讬讬诐 讚讘专讬 讞讻诪讬诐 爪谞讜注 讛讜讗 讚诇讗 诪拽专讬 讛讗 专砖注 诇讗 诪拽专讬 讗诇讗 讗诪专 专讘讗 爪谞讜注讜转 注讚 砖讘讚拽讜 讘讜 注爪诪谉 诇驻谞讬 转砖诪讬砖 讝讛 讗讬谉 讘讜讚拽讜转 讘讜 诇驻谞讬 转砖诪讬砖 讗讞专 讜砖讗讬谞谉 爪谞讜注讜转 讘讜讚拽讜转 讜诇讗 讗讬讻驻转 诇讛谉

With regard to Rabbi Ami鈥檚 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.

讙讜驻讗 讗诪专 专讘讬 讝讬专讗 讗诪专 专讘讬 讗讘讗 讘专 讬专诪讬讛 讗诪专 砖诪讜讗诇 讗砖讛 砖讗讬谉 诇讛 讜住转 讗住讜专讛 诇砖诪砖 注讚 砖转讘讚讜拽 讗诪专 诇讬讛 专讘讬 讝讬专讗 诇专讘讬 讗讘讗 讘专 讬专诪讬讛 讗讬谉 诇讛 讜住转 讘注讬讗 讘讚讬拽讛 讬砖 诇讛 讜住转 诇讗 讘注讬讗 讘讚讬拽讛

搂 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.

讗诪专 诇讬讛 讬砖 诇讛 讜住转 注专讛 讘注讬讗 讘讚讬拽讛 讬砖谞讛 诇讗 讘注讬讗 讘讚讬拽讛 讗讬谉 诇讛 讜住转 讘讬谉 注专讛 讘讬谉 讬砖谞讛 讘注讬讗 讘讚讬拽讛

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.

讗诪专 专讘讗 讜诇讬诪讗 诇讬讛 讬砖 诇讛 讜住转 诇讟讛专讜转 讘注讬讗 讘讚讬拽讛 诇讘注诇讛 诇讗 讘注讬讗 讘讚讬拽讛 讗讬谉 诇讛 讜住转 讗驻讬诇讜 诇讘注诇讛 谞诪讬 讘注讬讗 讘讚讬拽讛 讜诪讚诇讗 讗诪专 诇讬讛 讛讻讬 砖诪注 诪讬谞讛 拽住讘专 砖诪讜讗诇 讻诇 诇讘注诇讛 诇讗 讘注讬讗 讘讚讬拽讛

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.

转谞讜 专讘谞谉 讞诪专讬谉 讜驻讜注诇讬谉 讜讛讘讗讬谉 诪讘讬转 讛讗讘诇 讜诪讘讬转 讛诪砖转讛 谞砖讬讛诐 诇讛诐 讘讞讝拽转 讟讛专讛 讜讘讗讬谉 讜砖讜讛讬谉 注诪讛诐 讘讬谉 讬砖谞讜转 讘讬谉 注专讜转 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 砖讛谞讬讞谉 讘讞讝拽转 讟讛专讛 讗讘诇 讛谞讬讞谉 讘讞讝拽转 讟讜诪讗讛 诇注讜诇诐 讛讬讗 讟诪讗讛 注讚 砖转讗诪专 诇讜 讟讛讜专讛 讗谞讬

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.

讜讛讗 砖诪讜讗诇 讘诪讗讬 诪讜拽讬 诇讛 讗讬 讘砖讬砖 诇讛 讜住转 拽砖讬讗 注专讛 讜讗讬 讘砖讗讬谉 诇讛 讜住转 拽砖讬讗 讘讬谉 注专讛 讘讬谉 讬砖谞讛

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.

诇注讜诇诐 讘砖讬砖 诇讛 讜住转 讜讻讬讜谉 砖转讘注讛 讗讬谉 诇讱 讘讚讬拽讛 讙讚讜诇讛 诪讝讜 讗诪专 诇讬讛 专讘 驻驻讗 诇专讘讗 诪讛讜 诇诪注讘讚 讻讬 讛讗 诪转谞讬转讗

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.

讗诪专 诇讬讛 住讜讚谞讬 诇讗 讚诪讙谞讬讗 讘讗驻讬讛 讗诪专 专讘 讻讛谞讗 砖讗诇转讬谞讛讜 诇讗讬谞砖讬 讘讬转讬讛 讚专讘 驻驻讗 讜讚专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讻讬 讗转讜 专讘谞谉 诪讘讬 专讘 诪爪专讻讬 诇讻讜 讘讚讬拽讛 讜讗诪专讜 诇讬 诇讗 讜诇讬砖讬讬诇讬谞讛讜 诇讚讬讚讛讜 讚讬诇诪讗 讗讬谞讛讜 拽讗 诪讞诪讬专讬 讗谞驻砖讬讬讛讜

Rava said to Rav Pappa: Wise one [sudani]! No, won鈥檛 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.

转谞讜 专讘谞谉 讗砖讛 砖讗讬谉 诇讛 讜住转 讗住讜专讛 诇砖诪砖 讜讗讬谉 诇讛 诇讗 讻转讜讘讛 讜诇讗 驻讬专讜转 讜诇讗 诪讝讜谞讜转 讜诇讗 讘诇讗讜转 讜讬讜爪讬讗 讜诇讗 诪讞讝讬专 注讜诇诪讬转 讚讘专讬 专讘讬 诪讗讬专

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.

专讘讬 讞谞讬谞讗 讘谉 讗谞讟讬讙谞讜住 讗讜诪专 诪砖诪砖转 讘砖谞讬 注讚讬诐 讛谉 注讜转讜讛 讛谉 转拽谞讜讛 诪砖讜诐 讗讘讗 讞谞谉 讗诪专讜 讗讜讬 诇讜 诇讘注诇讛

Rabbi 岣nina 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 岣nan: Woe to her husband!

讗住讜专讛 诇砖诪砖 讚讬诇诪讗 诪拽诇拽诇转 诇讬讛 讜讗讬谉 诇讛 讻转讜讘讛 讻讬讜谉 讚诇讗 讞讝讬讗 诇讘讬讗讛 诇讬转 诇讛 讻转讜讘讛

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.

讜诇讗 驻讬专讜转 讜诇讗 诪讝讜谞讜转 讜诇讗 讘诇讗讜转 转谞讗讬 讻转讜讘讛 讻讻转讜讘讛 讚诪讜

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.

讜讬讜爪讬讗 讜诇讗 讬讞讝讬专 注讜诇诪讬转 驻砖讬讟讗 诇讗 爪专讬讻讗 讚讛讚专讛 讜讗转拽谞讛 诪讛讜 讚转讬诪讗 诇讬讛讚专讛 拽讗 诪砖诪注 诇谉 讚讝讬诪谞讬谉 讚讗讝诇讗 讜诪谞住讘讗 讜诪转拽谞讗

The Gemara analyzes the next clause in the baraita: Her husband must divorce her and he may never remarry her. The Gemara asks: Isn鈥檛 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.

讜讗诪专 讗讬诇讜 讛讬讬转讬 讬讜讚注 砖讻讱 讛讬讛 讗驻讬诇讜 讛讬讬转诐 谞讜转谞讬谉 诇讬 诪讗讛 诪谞讛 诇讗 讛讬讬转讬 诪讙专砖讛 讜谞诪爪讗 讙讟 讘讟诇 讜讘谞讬讛 诪诪讝专讬谉

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.

诪砖讜诐 讗讘讗 讞谞谉 讗诪专讜 讗讜讬 诇讜 诇讘注诇讛 讗讬讻讗 讚讗诪专讬 诇专讘讬 诪讗讬专 讗诪专 诇讬讛 讚讘注讬 诇讗讙讘讜讬讛 讻转讜讘转讛 讗讬讻讗 讚讗诪专讬 诇专讘讬 讞谞讬谞讗 讘谉 讗谞讟讬讙谞讜住 拽讗诪专 诇讬讛 讚诪拽诇拽诇转 诇讬讛

The Gemara analyzes the final clause of the baraita: They said in the name of Abba 岣nan: Woe to her husband! Some say that he said this to Rabbi Meir, as Abba 岣nan 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 岣nina ben Antigonus, since Abba 岣nan 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.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讛诇讻讛 讻专讘讬 讞谞讬谞讗 讘谉 讗谞讟讬讙谞讜住 讜讘诪讗讬 讗讬 讘注住讜拽讛 讘讟讛专讜转 讛讗 讗诪专讛 砖诪讜讗诇 讞讚讗 讝讬诪谞讗

Rav Yehuda says that Shmuel says: The halakha is in accordance with the opinion of Rabbi 岣nina 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鈥檛 Shmuel already say on another occasion that a woman without a fixed menstrual cycle must examine herself prior to intercourse?

讜讗讬 讘砖讗讬谞讛 注住讜拽讛 讘讟讛专讜转 讛讗 讗诪专 讻诇 诇讘注诇讛 诇讗 讘注讬讗 讘讚讬拽讛 讚讗诪专 专讘讬 讝讬专讗 讗诪专 专讘讬 讗讘讗 讘专 讬专诪讬讛 讗诪专 砖诪讜讗诇 讗砖讛 砖讗讬谉 诇讛 讜住转 讗住讜专讛 诇砖诪砖 注讚 砖转讘讚讜拽 讜讗讜拽讬诪谞讗 诇讛 讘注住讜拽讛 讘讟讛专讜转 诪讗谉 讚诪转谞讬 讛讗 诇讗 诪转谞讬 讛讗

And if it is referring to a woman who is not engaged in handling ritually pure items, doesn鈥檛 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鈥檚 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.

讛讚专谉 注诇讱 砖诪讗讬 讗讜诪专

 

Scroll To Top