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12

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 ...


11

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 ...


11

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. You ...


11

The Talmud records the following story: Shabbat 13a-13b 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 ...


11

Pesachim 72b discusses a woman who desires intimacy from her husband, and it is approaching the expected time of her period. והאמר רבא חייב אדם לשמח אשתו בדבר מצוה סמוך לווסתה The Gemara asks further: Even so, didn’t Rava say that a man is obligated to please his wife through a mitzva? That is to say, he must engage in sexual intercourse with her when she ...


11

You have correctly identified the flawed premises in your argument. Premise 2 is technically incorrect. One who is intimate with a niddah has the status of an av hatum'ah (source of impurity) on a biblical level (Hilchot Metam'ei Mishkav uMoshav 3:1). One who eats food touched by a niddah is only considered a sheni letum'ah (derivative of derived impurity) ...


10

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 עונשו ...


10

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 ...


9

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 ...


8

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 ...


8

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 ...


8

There's a Sefer by that name from 90 years ago - תרפג/1923. A search of HebrewBooks.org seems to show that the term was not used [much] earlier. A search of Toras Emeth Software indicates that it's not used in any of the classics (Mishna, Gemara, Rambam, Shulchan Aruch) and the earliest it finds is from the קיצור ש''ע ילקוט יוסף - the 2nd half of the 20th ...


8

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 (...


8

She has a chuppas niddah. It was a dispute among the Rishonim as to what extent chuppas niddah is effective, but common practice is that they go ahead with the wedding as normal (Shach Yoreh De'ah 192:8). There are some questions that arise in this situation. For example, does the groom put the ring onto the bride's finger? There are varying customs. In my ...


8

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.


8

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 ...


8

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 ...


8

A stronger proof might be from Kesubos 72a, which lists, among infractions of דת משה (Torah law) that are grounds for divorce and forfeiture of the kesubah, משמשתו נדה, she engages in relations with him while niddah. The Gemara there (further down on the same page) gives two scenarios: She claims to have brought a discharge to Rabbi X and that he declared ...


7

R Yosef Shalom Elyashiv is quoted in Mishmeret HaTaharah (by his student R Moshe Mordechai Karp) Siman 195 footnote 207 and 209 as ruling that if her husband is used to hearing her voice (רגיל בו) and she isn't singing specifically to him (whereby R' Elyashiv thinks there would be a general problem of levity שחוק וקלות ראש) then there would be no prohibition ...


7

As Clint already mentioned, the obligation to bring doves applies to a Zava - one who bleeds between the expected times of her period (to oversimplify). So most women never had this obligation. Another missing piece is that the woman does not have to bring the doves immediately - she can accumulate the obligations and bring them all together. As long as ...


7

Try https://www.mymikvahcalendar.org which has approbations from 7 Rabbis, 1 institution and 3 Kallah teachers. The FAQ also talks about the settings menu so it may have options to customize whether or not to take into account different opinions and stringencies. Seems to be free and is web-based, so it'll work on any computer. Caveat: That's all I know ...


7

I actually had a discussion about this with someone this morning! As noted here, this term is a very recent innovation. The conclusion of the person with whom I was speaking (a recognized Talmid Chochom who's name I'll leave out to preserve my own anonymity) was that it is a term that western sensitivities are more comfortable with. "Family Purity" sounds ...


7

The Pischei Tshuva in Yoreh Deah siman siff 195 #19 mentions a minhag not to go to the cemetery to pray during their Nida days. See here starting by footnote 12 for some more information. http://shulchanaruchharav.com/Home-Database/default.aspx?pageid=women31


7

Accidental violation of the prohibition of Niddah warrants a Korban Chattat like most Karet prohibitions (Kereitot 1:1-2). The same applies if after intercourse blood is discovered to have been flowing (Niddah 2:2). If they realize she is Niddah during intercourse, the man cannot pull out, since moving out is pleasurable too, so he must stay motionless until ...


7

The Tosefta (Berachot 2:12) explictily states that they can: הזבין והזבות והנדות והיולדות מותרין לקרות בתורה בנביאים ובכתובים ולשנות במשנה במדרש בהלכות ובאגדות In the version of the Tosefta recorded in the Babylonian Talmud (Berachot 23a) the female categories are missing: הזבים והמצורעים ובאין על נדות מותרים לקרות בתורה ובנביאים ובכתובים לשנות במשנה ...


7

This is the guidance issued by the United Synagogue. The observance of Taharat Hamishpacha (the laws of family purity) is a fundamental mitzvah. Mikvaot remain open for women. Best-practice guidelines on hygiene and social distancing are in place at local Mikvaot in North London. As each mikvah operates independently, women should contact their mikvah ...


6

Rabbi Menashe Klein (Mishneh Halachos Vol 7 Siman 135) and Rabbi Moshe Stern the Debretziner Rav (Beer Moshe Vol. 8 Siman 104-105) write that that woman should go. Rabbi Mordechai Gross (Om Ani Chomah Vol. 1, pg. 34) writes that the husband should go. The bottom line is do to what your chosson teacher told you is the custom in your community.


6

There truly is no clear source for this. There are several different opinions in Rishonim, each one has its limitations. The simplest source is a Kal Vechomer, whoever touches what she lies or sits on has to immerse to be pure, how much more so herself. The Rambam (Issurei Biah 4:3), quoting the Sifra [according to the Maggid Mishna, in a quick look I ...


6

The Shulchan Aruch in סימן סג - בעילת מצוה וברכתו clearly says we do not Pasken like that. א: מֻתָּר לִבְעֹל בְּתוּלָה בְּשַׁבָּת. הַבּוֹעֵל אֶת הַבְּתוּלָה, כֵּיוָן שֶׁבָּעַל בְּעִילַת מִצְוָה פּוֹרֵשׁ מִיָּד, אֲפִלּוּ הִיא קְטַנָּה שֶׁלֹּא הִגִּיעַ זְמַנָּהּ לִרְאוֹת וְלֹא רָאֲתָה. וּמִיהוּ, אוֹתָהּ בְּעִילָה גּוֹמֵר כְּדַרְכּוֹ בְּאֵבֶר חַי. וַאֲפִלּוּ ...


6

There is a wealth of material in this issue in the mamzerus responsa beginning from around the period of the Noda B'Yehuda. Basically, the Talmud states clearly that a woman may continue to have her period until 3 months into her pregnancy (Niddah 7b and 8b): מעוברת משיודע עוברה ... וכמה הכרת העובר סומכוס אומר משום רבי מאיר שלשה חדשים A pregnant woman [may ...


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