The Shulchan Aruch Even HaEzer 4:13 says that a ben or bat niddah is 'pagum' (defective). The Beit Shemuel, Chelkat Mechokek and Gra (the major commentaries there) all say that this does not exclude them from marrying a kohein.
Someone asked this of Rabbi Yaakov Hopfer, a major posek on these matters in Baltimore. He said without hesitation that it was permissible.
His interpretation of the prohibition on "s'chok vekalut rosh" is "behavior that is suggestive or disinhibiting." I don't see a normal "I love you" as either of those.
The Gemara says in Kiddushin that it's derived from a verse "ותהי נדתה עליו" - that even when one is a Nidda, there still is "Haviya" (marriage). Therefore, Kiddushin by a nidda works.
If so, there are no issues of Mamzeirus.
YD §193 is about this. It is too comprehensive a discussion for me to adequately address here. Some basic points, however:
Blood which comes from a wound - דם מכה - does not render a woman a Niddah. Technically speaking, hymeneal bleeding - דם בתולים - is blood from a wound. However, due to certain Halachic concerns, various amora'im (and some tanna'im ...
Yes, someone who eats impure food becomes impure themselves (Rambam Shar Avot Hatumah 8:10).
However, this needs some perspective. Niddah is one kind of impurity, and another one is that of a corpse (see Numbers 19). The procedure for purifying oneself of Niddah-impurity is by using a mikvah which can and is done today regularly. The procedure for purifying ...
Rabbi Isaac ben Sheshet was asked (Responsum 425) why no rabbinic edict requiring unmarried women to regularly purify themselves in the Mivka was ever enacted in order to minimize the transgressions of those who engage in extra-marital sexual contact. (I note the whole basis of the question is that in the days when women regularly or even semi-regularly were ...
A person whose wife is nidah is still obligated to love her as much as he loves himself; anything he says in order to "lessen the tension in the air" is permitted (Nit'ei Gavriel 33:4 and footnote 8). So I guess to say "I love you" to "lessen the tension in the air" is permitted, but to say it for no reason may be closer to lightheadedness.
Practically speaking, the wedding goes ahead as planned, with minor differences at the ceremony:
The groom is careful not to touch the bride when putting the ring on her finger.
The groom does not hand the Ketuba to the bride.
The bride & groom do not hold hands after the ceremony.
The Yichud-room has another person present; usually hiding there in ...
There are two basic schools of thought about this principle cited by Rebbi Zeira.
The Talmud in Niddah 66a is the most primary source for the discussion of this.
אמר רב התקין רבי בשדות ראתה יום אחד תשב ששה והוא שנים תשב ששה והן שלשה תשב שבעה נקיים אמר ר' זירא בנות ישראל החמירו על עצמן שאפילו רואות טפת דם כחרדל יושבות עליה שבעה נקיים
Rav said: Rebbi ...
If I understand correctly, your argument goes something like this:
A.) The Halacha is to always wait (>=5) + 7.
B.) Doing so on a natural routine can be inconvenient, e.g. for vacations.
C.) People use the pill to deal with it.
D.) Using the pill this way is:
1. A cancer risk.
2. Unnatural and therefore against God's will.
3. Emotionally messy.
The Talmud records the following story:
תני דבי אליהו מעשה בתלמיד א' ששנה הרבה וקרא הרבה ושימש תלמידי חכמים
הרבה ומת בחצי ימיו והיתה אשתו נוטלת תפיליו ומחזרתם בבתי כנסיות ובבתי
מדרשות ואמרה להם כתיב בתורה כי הוא חייך ואורך ימיך בעלי ששנה הרבה וקרא
הרבה ושימש תלמידי חכמים הרבה מפני מה מת בחצי ימיו ולא היה אדם מחזירה
דבר פעם אחת ...
Yes, such classes exist, and are recommended for potential bridegrooms. Speak to the rabbi of any orthodox synagogue, and he should be able to direct you someone who can tutor you in this field. So, I suspect, can the head or mashgiach of any bes midrash. Covered topics are hilchos nida and v'sasos, k'vod ishto, and others, though the exact list varies from ...
Basically, if a couple has valid reason to not have children right now, then a pill that prevents menstruation is fine.
Judaism regards having children as a mitzvah, though (as in many things in life) it's complicated and there are caveats. It's recommended -- and according to some, required -- that a couple consult with their rabbi first before using birth ...
This article from Dr J Menczer indicates that although there is a significantly lower incidence of cervical cancer amongst Jews it is not due to family purity laws, as even Jews who do not observe these laws have a lower incidence of cervical cancer.
It's of Biblical force and punishable as such, but yes we need to apply the Oral Law (namely one of Rabbi Yishamel's 13 principles) to spell it out.
Rambam Laws of Prohibitions on Relations 4:3:
ד,ג במה דברים אמורים שהטומאה תלויה בימים, בשטבלה במי מקוה אחר הימים הספורים. אבל נידה וזבה ויולדת שלא טבלו במי מקוה--הבא על אחת מהן, אפילו אחר כמה שנים--חייב ...
רמב"ם Hilchos Isurei Biah 4:4 writes
הגויים--אין חייבין עליהם משום נידה
Non-Jews – one is not culpable for violations of Niddah with them …
However (although this wasn't the question), there is a non-Niddah Kares for relations with a non-Jew (h/t to DoubleAA) - Even HaEzer 16:2
הבא על העובדת כוכבים, אם לא פגעו בו קנאים ולא הלקוהו בית דין, הרי ...
R. Moshe Feinstein has a responsum (Igrot Moshe Y.D. 2:77) with the following question from R. Avraham Chaim Levin:
הנה במקום שיש אחרים רואין אם יש דיני הרחקות באשתו נדה שמסתפק כתר"ה דאולי יש להתיר משום דאז אין בו רעיון של קירוב וגם שבא מזה לידי בזיון להאשה ויש בזה משום כבוד הבריות
Behold, in a place where there are others watching, do the laws of ...
The opinion of Rabbi Moshe Feinstein (YD Vol. II: 75) -- which I've heard quoted by several prominent American Ashkenazi authorities on Laws of Nida -- is that the "modesty" required of a woman in her own home, when she's a nida, is not the full set that would apply for going out in public (e.g. hair covering). Rather, it's whatever she would normally feel ...
The source of this exception from dam makkah is a mishna on Niddah 64b, and the gemara on Niddah 65b.
There's a big machloket in the Rishonim about the reason why we have this exception to the general rule that blood from a wound is not niddah blood. I don't know them all of the top of my head, and I recommend The Laws and Concepts of Niddah by Rabbi Zvi ...
I really wouldn't call them "chumra" days. They're rabbinically required. And they protect you in case any period is at all funny, you could wind up in a zava situation -- or nida-still-within-the-seven -- without knowing it (in which case mikva and everything accomplishes nothing, it would still be liable to Karet.) It's not just about being "careful." If ...
Let's put aside questions of the obligation to have children. Most marriages have some unspoken assumptions, but if the couple goes in with this clear understanding, I really don't see the issue. Rambam writes "you may not marry a woman with plans to soon divorce her, unless she's aware of the plan and okay with it." Similarly there's a Gemara about a Kohen ...
Nowadays a woman becomes a Niddah during childbirth, as we pasken (or: have taken upon as a Halacha) that most vaginal discharges cause Niddah.
Some very specific colors are except, but it needs training to discern them. Since childbirth includes a lot of blood, we assume that some of the blood may be Niddah-blood and since we cannot tell the bloods apart (...
This opinion is cited in the Taz YD 193 sk 4 and 196 sk 5. The idea is roughly that for hymenal bleeding, which only effects a Niddah Derabanan, there is no need to be stringent to add a 5th day. After any ordinary menstrual bleeding, this wouldn't apply. "Marriage" technically has nothing to do with it.
Shulchan Arukh (YD 201:1) writes:
אין האשה עולה מטומאתה ברחיצה במרחץ ואפילו עלו עליה כל מימות שבעולם
עדיין היא בטומאתה וחייבים עליה כרת עד שתטבול כל גופה בבת אחת במי מקוה
או מעיין שיש בהם מ' סאה.
A women does not remove her Niddah impurity through washing in a
bathhouse, even if all the waters in the world washed over her, she
remains in her ...
This is cited by Raavad in his commentary to Tamid (end, s.v. He'chelu):
ובספר מקצועות מצאתי כתוב היכא דאיכא נדה בביתא דכהן אסור אסור ליה למסיק לדוכן כל אימת דאיתא בנדתה דחייש דלמא נגע במידי דנגעה היא ואתי לאטמויי דאמר רבי יודן כל כהן שנושא את כפיו ואמו או אשתו או בתו טמאה ונכנס הוא באותו בית שנדה לשם הרי תפילתו על ישראל תועבה ואף גורם לזרעו שיאבד מהעולם ...