אֲמַר לֵיהּ: סוּדָנִי, לָא, דְּמִגַּנְּיָא בְּאַפֵּיהּ. אָמַר רַב כָּהֲנָא: שְׁאַלְתִּינְהוּ לְאֱינָשֵׁי בֵּיתֵיהּ דְּרַב פַּפָּא וּדְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ, כִּי אָתוּ רַבָּנַן מִבֵּי רַב מַצְרְכִי לְכוּ בְּדִיקָה? וַאֲמַרוּ לִי: לָא. וְלִישַׁיְילִינְהוּ לְדִידְהוּ! דִּילְמָא אִינְהוּ קָא מַחֲמִירִי אַנַּפְשַׁיְיהוּ.

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.

תָּנוּ רַבָּנַן: אִשָּׁה שֶׁאֵין לָהּ וֶסֶת – אֲסוּרָה לְשַׁמֵּשׁ, וְאֵין לָהּ לֹא כְּתוּבָּה וְלֹא פֵּירוֹת וְלֹא מְזוֹנוֹת וְלֹא בְּלָאוֹת, וְיוֹצִיא וְלֹא מַחֲזִיר עוֹלָמִית, דִּבְרֵי רַבִּי מֵאִיר.

§ 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 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.

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

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!

אֲסוּרָה לְשַׁמֵּשׁ – דִּילְמָא מְקַלְקֶלֶת לֵיהּ. וְאֵין לָהּ כְּתוּבָּה – כֵּיוָן דְּלָא חַזְיָא לְבִיאָה לֵית לָהּ כְּתוּבָּה,

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.

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

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.

״וְיוֹצִיא וְלֹא יַחֲזִיר עוֹלָמִית״ פְּשִׁיטָא! לָא צְרִיכָא – דְּהָדְרָה וְאִתַּקְנָה, מַהוּ דְּתֵימָא לִיהַדְרָהּ, קָא מַשְׁמַע לָן דְּזִימְנִין דְּאָזְלָא וּמְנַסְבָּא וּמְתַקְנָא,

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.

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

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.

״מִשּׁוּם אַבָּא חָנָן אָמְרוּ: אוֹי לוֹ לְבַעְלָהּ״. אִיכָּא דְּאָמְרִי: לְרַבִּי מֵאִיר אָמַר לֵיהּ – דְּבָעֵי לְאַגְבּוּיָהּ כְּתוּבָּתָהּ. אִיכָּא דְּאָמְרִי: לְרַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס קָאָמַר לֵיהּ – דִּמְקַלְקֶלֶת לֵיהּ.

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.

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

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?

וְאִי בְּשֶׁאֵינָהּ עֲסוּקָה בְּטָהֳרוֹת – הָא אָמַר כָּל לְבַעְלָהּ – לָא בָּעֲיָא בְּדִיקָה, דַּאֲמַר רַבִּי זֵירָא, אָמַר רַבִּי אַבָּא בַּר יִרְמְיָה, אָמַר שְׁמוּאֵל: אִשָּׁה שֶׁאֵין לָהּ וֶסֶת – אֲסוּרָה לְשַׁמֵּשׁ עַד שֶׁתִּבְדּוֹק, וְאוֹקִימְנָא לָהּ – בַּעֲסוּקָה בְּטָהֳרוֹת! מַאן דְּמַתְנֵי הָא, לָא מַתְנֵי הָא. הדרן עלך שמאי אומר

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. 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.