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| {{Dablink|This page provides detail on initiation of purification from ''niddah'' status as described by ]. For primary detail, see '']'' page}} | |||
| {{Tumah and taharah}} | |||
| ⚫ | In ] and Rabbinic law, a '''hefsek taharah''' ("pause" to initiate "purity") is a verification method used in the ] community by a woman who is in a '']'' state to determine that ] has ceased. | ||
| The performance of a ''hefsek taharah'' is needed to initiate the counting of seven days absent of blood discharge. | |||
| {{under construction}} | |||
| ⚫ | In ] and Rabbinic law, a ''' |
||
| == Mishnaic source == | |||
| The source for a Jewish woman to perform an "examination" is quoted implicitly in the ]; | |||
| == Hefsek Tahara == | |||
| {{Quote|A ''niddah'' who examined herself on the seventh day, in the morning...|Mishnah Niddah 10:2}} | |||
| ⚫ | In the Orthodox Jewish community, women may test whether menstruation has ceased; this ritual is known as the '' |
||
| There is a difference of opinion amongst ] sources whether the self-examination is '']'' (required by Torah law) or '']'' (rabbinical requirement). | |||
| ⚫ | The ritual requires that the cloth used to perform this test is first checked carefully to ensure that it is clean of any marks, colored threads, or specks; the cloth itself can be any clean white cloth, although there are small cloths designed for this ritual, known as '']'' (meaning ''checking''). | ||
| == Methodology == | |||
| ⚫ | In the Orthodox Jewish community, further rituals are practices toward assurance regarding the cessation of the menstrual flow. After the ''hefsek tahara'', some women insert a cloth (or, in modern times, a ]), consequently known as a ''moch dachuk'', for between 18 minutes and an hour, to ensure that there is no ] blood; this must be done carefully, as it could otherwise irritate the ], causing bleeding unrelated to menstruation. If there is any fear of irritation causing bleeding, a |
||
| ] | |||
| ⚫ | In the Orthodox Jewish community, women may test whether menstruation has ceased; this ritual is known as the ''hefsek tahara''. The woman takes a bath or shower near sunset, wraps a clean white ] ("bedikah cloth") around her finger, and swipes the inner ]l circumference. If the cloth shows only discharges that are white, yellow, or clear, then menstruation is considered to have ceased. If discharge is bright red, it indicates that menstruation is still in effect. If it is any other color, it is subject to further inquiry, often involving consultation with a ].<ref> see text under "How does a woman begin to prepare for the mikvah?", visited 2021-07-15</ref><ref> see text under "How to Do a ''Hefsek Taharah''", visited 2021-07-15</ref> | ||
| ⚫ | Some women also repeat the " |
||
| ⚫ | The ritual requires that the cloth used to perform this test is first checked carefully to ensure that it is clean of any marks, colored threads, or specks; the cloth itself can be any clean white cloth, although there are small cloths designed for this ritual, known as '']'' (meaning ''checking''). | ||
| ⚫ | When not during their seven "clean" days, all women are advised to wear colored undergarments. | ||
| ⚫ | In the Orthodox Jewish community, further rituals are practices toward assurance regarding the cessation of the menstrual flow. After the ''hefsek tahara'', some women insert a cloth (or, in modern times, a ]<ref>, visited 2021-07-15</ref>), consequently known as a ''moch dachuk'', for between 18 minutes and an hour, to ensure that there is no ] blood; this must be done carefully, as it could otherwise irritate the ], causing bleeding unrelated to menstruation. If there is any fear of irritation causing bleeding, a rabbi may waive this practice. | ||
| ===Physical contact during Niddah status=== | |||
| ⚫ | Some women also repeat the "bedikah" each morning and evening of the seven days subsequent to the end of menstruation. Another tradition is the wearing of white underwear and use of white bedding during this period; conversely, the rest of the time, when not counting the "seven clean days", some women who suffer from ] deliberately use coloured underwear and coloured toilet paper, since it is only when blood is seen on white material that it has '']'' status in Jewish law. | ||
| As with most of the ] (Biblically forbidden sexual relationships), all physical contact "Derech Chiba v'Taavah" (in an affectionate or lustful manner) is forbidden when a woman is in her ''Niddah'' state<ref>There is a dispute as to whether this prohibition is Biblical or Rabbinic. See ]; see also Badei HaShulchan 195:14.</ref><ref>There are additional restrictions in the time of the Holy Temple because of the Biblical concept of ].</ref> Such contact is forbidden whether or not the man and woman are husband and wife.<ref>] to ] 183:1; see Shiurei Shevet HaLeivi 183:7</ref> | |||
| ⚫ | When not during their seven "clean" days, all women are advised to wear colored undergarments. | ||
| In the case of husband and wife, however, the Sages added on extra restrictions, including touch that is not Derech Chiba v'Taavah,<ref>When the wife is a niddah, touch between spouses that is not Derech Chiba v'Taavah is only prohibited Rabbinically according to most authorities, although there are those who disagree. See Badei HaShulchan 195:14.</ref> passing of objects even without touching, and sleeping in the same bed; these restrictions are to avoid the risk of leading to sexual contact.<ref>] 195</ref> These laws are termed ''harchakot'', (meaning ''spacers''), and result in a need for relationships to be able to develop in non-physical ways, such as emotional and spiritual connections. | |||
| === |
=== The cloth === | ||
| Some Conservative ] are considerably more lenient in reference to the ''Harchakot'' than Medieval or contemporary Orthodox authorities. In a ] written in the ] of the ], Rabbi Miriam Berkowitz ruled that the "''Harchakot'' are to be observed as much as possible, but left up to the discretion of each couple."<ref>http://www.rabbinicalassembly.org/teshuvot/docs/20052010/berkowitz_niddah.pdf p. 36</ref> In another responsum for the committee, Rabbi Susan Grossman ruled that touching that would be appropriate between siblings is permissible.<ref name="ReferenceA">http://www.rabbinicalassembly.org/teshuvot/docs/20052010/grossman_niddah.pdf</ref> | |||
| ⚫ | The ''bedikah cloth'' or "checking cloth", called an {{Transliteration|he|id}} ('cloth') or an {{Transliteration|he|eid}} ('witness') in Hebrew, is a clean piece of white cloth used in the process of purifying a ''niddah''. It is used by observant Jewish women to determine whether they have finished ]. The cloth is inserted into the ], and if no blood is found, the woman may start counting the seven blood-free days. On each of these days, she performs this examination in the morning and in the later afternoon before sunset. If no blood is found, she may go to the ] on the eighth evening after nightfall, and then engage in relations with her husband.<ref>] ''Kedushah'' Laws of forbidden relations 4:6</ref> | ||
| Gerrer Chassidim keep the harchokot of niddah even when the wife is not a niddah. They are concerned that not keeping the laws of niddah at all times will lead to ejaculation that cannot lead to conception{{citation needed}}. | |||
| The classical regulations also forbid sexual relations on the day that a woman expects to start menstruating;<ref>] 184:2</ref> there are three days that fall under this regulation, known as the ''veset'', namely the same day of the month as her previous menstruation began; the day exactly 30 days after the previous menstruation started; and the day that is the usual interval from the end of her previous menstruation.<ref>Yoreh Deah 189:1-2</ref> If the woman is not actually menstruating during a ''veset'' day, then there are certain circumstances wherein sexual activity is permitted according to most authorities, for example, if a woman's husband is about to travel, and will return only after menstruation has begun.<ref>Yoreh Deah 184:10</ref> | |||
| ===Niddah and fertility=== | |||
| As the night that the woman ritually traditionally immerses is about 12 days after menstruation began, it often coincides with a woman's ], and thus improves the chances of successful ] if sexual relations occur on that night. However, for certain women, this period extends far past the date of ovulation, and in combination with the ban on sexual relations during the ''niddah'' state, effectively results in the woman being unable to conceive. In the case of this effective infertility, ] will try on a case-by-case basis to find halachic (legal) leniencies to remove this impediment. There have been some calls within Orthodox Judaism for the custom to be modified so that the gap between the end of menstruation and the end of ''niddah'' isn't as long for these women.<ref></ref> | |||
| ===Checking by bedikah=== | |||
| ⚫ | The |
||
| This practice is also occasionally used by Jewish men to check if he has gotten blood on himself from his wife after relations to determine whether she menstruates during relations.<ref>] ''Kedushah'' Laws of forbidden relations 4:14</ref> | This practice is also occasionally used by Jewish men to check if he has gotten blood on himself from his wife after relations to determine whether she menstruates during relations.<ref>] ''Kedushah'' Laws of forbidden relations 4:14</ref> | ||
| Such cloths are about two by four inches, and are available at local Judaica stores, the local ], stores in Orthodox neighborhoods in Israel, or may be cut from clean all-white soft cotton or linen fabric.<ref>] ''Kedushah'' Laws of forbidden relations 4:15</ref> | Such cloths are about two by four inches, and are available at local Judaica stores, the local ], stores in Orthodox neighborhoods in Israel and pharmacies and some supermarkets in Israel, or may be cut from clean all-white soft cotton or linen fabric.<ref>] ''Kedushah'' Laws of forbidden relations 4:15</ref> | ||
| === |
=== Newlywed === | ||
| {{Main|Mikveh}} | |||
| There are differing customs about how many immersions are performed at each visit to a ]. It is the custom of many in the Orthodox community to immerse at least twice.<ref>Shulchan Aruch, Yoreh Deah, 200.</ref> Accordingly, they would immerse, recite the blessing, then immerse again. This order is in deference to two opinions in the codes. One compares this immersion to that of a convert, who cannot recite the blessing before immersing as s/he is not yet Jewish. The other opinion states that like other commandments, here too the blessing should be recited before performing the commandment.<ref>See: Family Purity—A Guide to Marital Fulfillment, by Rabbi Fishel Jacobs, chapter 10.</ref> | |||
| According to Orthodox authorities, a bride who experiences bleeding from the hymen upon her marriage's consummation counts only four days before performing a ''hefsek tahara'', instead of the usual five. | |||
| Immersion at the mikvah is preceded by an ordinary bath or shower, involving the cleaning of every body cavity, including the ears, and of the nails, as well trimming all nails (toenails as well as fingernails), removal of food from between the teeth, and combing of the hair. There is usually a female attendant at mikvahs to help women to ensure that they are prepared for immersion. | |||
| ⚫ | == References == | ||
| A special type of bath, designed to be in direct contact with naturally gathered water, known as a '']'', was created by the rabbis to simplify ], although certain forms of immersion in natural streams, lakes, and even the sea, if cleared by a rabbi, are still considered sufficient. (See ] for additional details). According to tradition, there must be nothing between the woman and the water at any point of her body, and therefore before bathing, the woman is traditionally required to remove all jewelry, make-up, and any other obstructions (defined in such a way that in modern times this would include contact lenses); the rabbinical tradition requires full immersion, including the entire head of hair. | |||
| {{reflist}} | |||
| It is also customary for a specific ] to be recited during immersion: | |||
| {{Marital life in Judaism}} | |||
| :(Hebrew) ''Baruch atah Ha-Shem, Elokainu Melech Ha'Olam, asher kidshanu b'mitzvotav v'tzivanu al ha-tevila'' | |||
| :(translation) ''Blessed are you, ], our God, King of the Universe, who has sanctified us with his commandments, and has commanded us regarding immersion''. | |||
| ] | |||
| ===Newlyweds=== | |||
| ] | |||
| According to all Orthodox authorities, the first time a virgin has sexual relations, she also becomes niddah as a result of her hymenal blood flow. This is observed even if in fact there was no blood present. However, a bride counts only four days before performing a hefsek tahara, instead of the usual five.{{Attribution needed|date=May 2010}} Some Conservative authorities rule that a woman is not a niddah in such a case unless uterine bleeding is observed.<ref name="rabbinicalassembly.org"/> | |||
| ⚫ | == References == | ||
| <references /> | |||
Latest revision as of 02:31, 30 September 2023
This page provides detail on initiation of purification from niddah status as described by Rabbinic literature. For primary detail, see niddah page| Part of Judaic series of articles on |
| Ritual purity in Judaism |
|---|
 |
| Purification methods |
| Hierarchy |
| Sources of Impurity |
In Torah and Rabbinic law, a hefsek taharah ("pause" to initiate "purity") is a verification method used in the Orthodox Jewish community by a woman who is in a niddah state to determine that menstruation has ceased.
The performance of a hefsek taharah is needed to initiate the counting of seven days absent of blood discharge.
Mishnaic source
The source for a Jewish woman to perform an "examination" is quoted implicitly in the Mishnah;
A niddah who examined herself on the seventh day, in the morning...
— Mishnah Niddah 10:2
There is a difference of opinion amongst halakhic sources whether the self-examination is D'Oraita (required by Torah law) or D'Rabbanan (rabbinical requirement).
Methodology
In the Orthodox Jewish community, women may test whether menstruation has ceased; this ritual is known as the hefsek tahara. The woman takes a bath or shower near sunset, wraps a clean white cloth ("bedikah cloth") around her finger, and swipes the inner vaginal circumference. If the cloth shows only discharges that are white, yellow, or clear, then menstruation is considered to have ceased. If discharge is bright red, it indicates that menstruation is still in effect. If it is any other color, it is subject to further inquiry, often involving consultation with a rabbi.
The ritual requires that the cloth used to perform this test is first checked carefully to ensure that it is clean of any marks, colored threads, or specks; the cloth itself can be any clean white cloth, although there are small cloths designed for this ritual, known as bedikah (meaning checking).
In the Orthodox Jewish community, further rituals are practices toward assurance regarding the cessation of the menstrual flow. After the hefsek tahara, some women insert a cloth (or, in modern times, a tampon), consequently known as a moch dachuk, for between 18 minutes and an hour, to ensure that there is no uterine blood; this must be done carefully, as it could otherwise irritate the mucous membrane, causing bleeding unrelated to menstruation. If there is any fear of irritation causing bleeding, a rabbi may waive this practice.
Some women also repeat the "bedikah" each morning and evening of the seven days subsequent to the end of menstruation. Another tradition is the wearing of white underwear and use of white bedding during this period; conversely, the rest of the time, when not counting the "seven clean days", some women who suffer from spotting deliberately use coloured underwear and coloured toilet paper, since it is only when blood is seen on white material that it has tumah status in Jewish law.
When not during their seven "clean" days, all women are advised to wear colored undergarments.
The cloth
The bedikah cloth or "checking cloth", called an id ('cloth') or an eid ('witness') in Hebrew, is a clean piece of white cloth used in the process of purifying a niddah. It is used by observant Jewish women to determine whether they have finished menstruation. The cloth is inserted into the vagina, and if no blood is found, the woman may start counting the seven blood-free days. On each of these days, she performs this examination in the morning and in the later afternoon before sunset. If no blood is found, she may go to the mikveh on the eighth evening after nightfall, and then engage in relations with her husband.
This practice is also occasionally used by Jewish men to check if he has gotten blood on himself from his wife after relations to determine whether she menstruates during relations.
Such cloths are about two by four inches, and are available at local Judaica stores, the local mikveh, stores in Orthodox neighborhoods in Israel and pharmacies and some supermarkets in Israel, or may be cut from clean all-white soft cotton or linen fabric.
Newlywed
According to Orthodox authorities, a bride who experiences bleeding from the hymen upon her marriage's consummation counts only four days before performing a hefsek tahara, instead of the usual five.
References
- Overview of Family Purity Laws see text under "How does a woman begin to prepare for the mikvah?", visited 2021-07-15
- Hefsek Tahara see text under "How to Do a Hefsek Taharah", visited 2021-07-15
- Moch Dachuk, visited 2021-07-15
- Mishneh Torah Kedushah Laws of forbidden relations 4:6
- Mishneh Torah Kedushah Laws of forbidden relations 4:14
- Mishneh Torah Kedushah Laws of forbidden relations 4:15
| Marital life in Judaism | ||
|---|---|---|
| Jewish wedding |  | |
| Prohibitions and Halakhot | ||
| Women forbidden to their husbands | ||
| Purity of a woman to her husband | ||
| Jewish divorce | ||