Veset

From Halachipedia

After the woman went to the mikveh and has not yet seen any blood there is time when she is expecting her next period during which she is forbidden to her husband.

Types of Vestot

  1. If a woman sees her period after an interval of a certain number of days that is called a veset haflagah. For example, if she sees every 28 days that is a veset.[1]
  2. If a woman sees her period on a certain day on the Hebrew calendar that is called a veset hachodesh.[2]
  3. A woman who doesn't have a fixed Veset (established with 3 times), which is very common, has to observe a veset on the 30th day from her last period and that is called a Veset Beynonit. Some poskim count the 31st day as the Onah Beynonit, Sephardim aren't concerned for this opinion.[3]

When is the veset?

  1. Most poskim hold that all calculations are based on viewing the day from sunrise to sunset and the night from sunset to sunrise.[4]

How long is a veset?

  1. Some Ashkenazic poskim consider a veset 24 hours, the time period when she expects to see blood and also the time period beforehand.[5] Others are lenient.[6]
  2. If a woman sees for several days we still calculate the veset based on the initial seeing of blood. [7]

What is forbidden during the veset?

  1. Most poskim hold that really the only activity that is forbidden during a veset is for the couple to be together. However, one who is stringent to avoid any affectionate touch, hugging and kissing will be blessed.[8] Some poskim hold that hugging and kissing are forbidden.[9]
  2. It is praiseworthy for the couple not to sleep in the same bed during the veset. [10]
  3. However, the other harchakot which are forbidden when a woman is a niddah are not forbidden during the veset.[11]

Sources

  1. ↑ Gemara Niddah 63b, Tur and Shulchan YD 184:1
  2. ↑ The Gemara Niddah 39b and 64a both use cases of veset that are tied to the monthly calendar. Tosfot 64a s.v. itmar explains that a veset is established by the Jewish calendar even if some months are 29 days and others are 30. This is also the opinion of the Raavad (Baalei Hanefesh p. 48 cited by Rashba), Rashba (Taharat Habayit 9a and Mishmeret Habayit 9a), Rambam (Isurei Biyah 8:6), Maggid Mishna (Isurei Biyah 8:6), Tur and Shulchan Aruch 189:6. Even though the Ramban (Chiddushim 64a) questions this approach in his Hilchot Niddah 5:12 he accepted it.
  3. ↑
    • Rashi Niddah 15a s.v. Bitoch explains that a woman is concerned about a 30 day veset since by default that's when a woman sees her period. The Ramban (Chiddushim 15a s.v. vehu) supports this opinion from the Yerushalmi Niddah 2:4. The Rashba (Torat Habayit 15a) based on Rashi writes that any woman who doesn't have a fixed veset needs to be concerned about the Onah Beynonit. The Ran Shevuot 4b-5a s.v. garsinan understood Rashi that there's an Onah Beynonit even if a woman has a fixed veset but argues that the concern of Onah Beynonit should only exist if she doesn't have a fixed veset. The idea of an Onah Beynonit is codified by the Tur and Shulchan Aruch 189:1.
    • The Shach 189:30 quotes many rishonim who don't quote the concept of Onah Beynonit. Furthermore, he concludes the Onah Beynonit will almost always fall out at the same time as the veset hachodesh. Sidrei Tahara 189:12 offers a few cases where they don't align. The Chacham Tzvi 114 argues with the Shach and defends Shulchan Aruch. Pri Deah (Siftei Levi 189:30) writes that the majority of poskim do not hold like the Shach.
    • The Chavot Daat 189:12 doesn't accept the Shach's major premise but accepts another aspect of his approach which is that the Oneh Beynonit isn't on the 30th day as is the opinion of Shulchan Aruch but that it is the 31st day. Badei Hashulchan 189:8 writes that one should be strict for the Chavot Daat except in an extenuating circumstance. Rav Ovadia Yosef in Taharat Habayit v. 1 p. 77 accepts Shulchan Aruch that the Onah Beynonit is the 30th day.
  4. ↑ Sidrei Tahara 184:4, Taharat Habayit v. 1 p. 59-60
  5. ↑ Rav Moshe Feinstein (Igrot Moshe 3:48) is strict for the Or Zaruah.
  6. ↑ Rabbi Mordechai Willig (Niddah shiur 45 min 35-41) holds that we can be lenient against the Or Zaruah since that is the opinion of the Shulchan Aruch, Rama, Taz, and Chavot Daat. Also, even the Shach who is concerned for the Or Zaruah holds that it only applies if she has a fixed veset but since most woman don't have that we can be lenient. Taharat Habayit v. 1 pp. 55-58 holds that Sephardim should follow Shulchan Aruch and don't need to follow the Or Zaruah unlike the Ben Ish Chai (Tzav no. 1).
  7. ↑
    • The Raavad (Baalei Hanefesh cited by Bet Yosef 184:5) writes that if a woman always sees blood at night and a bit into the day her veset is established as that night as well as the time that it would extend into the day. The Bet Yosef 184:5 writes that there three opinions about this case whether only the night is established, or both the night and the day, or the night and the hour in the day during which she always sees. Shulchan Aruch 184:5 follows the Raavad.
    • The Raavad (Baalei Hanefesh cited by Bet Yosef 184:6) writes that if a women sees for a few days we look at the entirety of the time she would see as a veset. However, the Rosh (Niddah 9:3) argues that only the time when she initially sees is established as a veset. Shulchan Aruch 184:6 follows the Rosh. The Derisha 184:5 clarifies that the difference between the cases is if she sees for a short period of time it is considered part of the original veset, however, if she sees for several days they aren't included in the original veset and the veset is exclusively established by the original seeing. The Taz 184:9 agrees with the Derisha. Taharat Habayit v. 1 p. 68 follows Shulchan Aruch.
    • The Chavot Daat 184:7 writes that if she stopped seeing for some time and then continues to see then the next day is also considered for the veset. The Pardes Rimonim (184 Shach 16) and Taharat Habayit v. 1 p. 69 disagree.
  8. ↑ Shulchan Aruch YD 184:2 writes that only being together is forbidden. Rama 184:10 agrees. See Chatom Sofer YD 2:170 who provides a rationale for the Shulchan Aruch.
  9. ↑ Trumat Hadeshen 250. Badei Hashulchan 189:14 writes that the primary halacha is that we follow the Shulchan Aruch, howeve,r someone who is strict will be blessed.
  10. ↑ Badei Hashulchan 184:14, Taharat Habayit v. 1, p. 67. Taharat Habayit forbids sleeping together even if they do not engage in tashmish, which is forbidden, as she might see blood while she's sleeping.
  11. ↑ Shulchan Aruch 184:2, Badei Hashulchan 184:14
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