Niddah

R. Abba enquired of R. Huna: Must  a woman examine herself immediately [after intercourse] in order to make her husband liable to a sin-offering?  The other replied: Is it at all possible for an examination to take place immediately [after intercourse], seeing that it was taught: 'What is meant by "immediately"? This may be illustrated by the parable of an attendant  and the witness  who stand at the side of the lintel  where the witness enters immediately after the attendant goes out, this being the interval which the Rabbis allowed as regards wiping off  but not as regards examination'?  — The question rather is whether she must wipe herself.  Some there are who say that it was this that he  enquired of him:  Must a woman examine herself [after intercourse]  in order to make her husband liable  to a suspended guilt-offering?  — The other replied: She should not examine herself. But [why should she not] examine herself, seeing that none could be the worse for it?  — If [she were to do] so  her husband would be uncertain in his mind  and he would keep away from her. AND ALSO WHEN SHE IS ABOUT etc. R. Ammi citing R. Jannai remarked: And this is the test  of virtuous women.  Said R. Abba b. Memel to R. Ammi: The Tanna learnt MUST,  [how then could] you learn 'virtuous women'?  — The other replied: Because I maintain that whosoever observes the enactments of the Sages may be described as  virtuous.  Said Raba: Would then  one who does not observe the enactments of the Sages merely lose the designation of  virtuous man but would not be called wicked? Rather, said Raba, as for virtuous women the testing-rag, with which they have examined themselves before one intercourse, they do not use it before any other intercourse, but those who are not virtuous use it and do not mind. [Reverting to] the main text,  'R. Zera citing R. Abba b. Jeremiah who had it from Samuel stated: A woman who has no settled period may not perform marital intercourse before she has examined herself'. Said R. Zera to R. Abba b. Jeremiah: Is it  only one who has no settled period that must have an examination while a woman who has a settled period requires no examination?  — The other replied: A woman who has a settled period must have an examination  only when she is awake  but not when she is asleep;  while a woman who has no settled period must have an examination whether she is awake or asleep. Raba observed: Could he  not reply  that a woman who had a settled period must be examined  in respect of clean things  but not in respect of her husband [alone]  while a woman who had no settled period must have an examination even in respect of her husband [alone]?  As, however, he did not give such a reply it may be inferred that Samuel holds the view that in respect of her husband alone  a woman  needs no examination. Our Rabbis taught: The wives of ass-drivers,  labourers  and people coming from a house of mourning  or a house of feasting  are in respect of their husbands  deemed to be in a state of presumptive cleanness and the latter may, therefore, come and stay with them whether they are asleep or awake. This, however, applies only where the men  left the woman in a state of presumptive cleanness but if they left them in a state of presumptive uncleanness each woman is forever regarded as unclean until she announces to her husband 'I am clean'. But how does Samuel  explain this case?  If it refers to a woman who has a settled period, does not a difficulty arise from the case where she is awake?  And if it refers to one who has no settled period, does not a difficulty arise both from the case where she is awake and from that where she is asleep?  — As a matter of fact it refers to one who had a settled period  but  as the husband had solicited her  there can be no more reliable  examination than this. R. Papa asked Raba: May one  act in accordance with that Baraitha?