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Harchakot of Niddah: Difference between revisions

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#A sefer or siddur should not be used as a reminder as this constitutes as an irreverent usage of Holy Books. (See [[Respecting Holy Books]]).<ref>Ohel Yakov Kavod U'Kedushat Sefarim (pg. 1) quoting Rabbi Chaim Kanievsky</ref>
#A sefer or siddur should not be used as a reminder as this constitutes as an irreverent usage of Holy Books. (See [[Respecting Holy Books]]).<ref>Ohel Yakov Kavod U'Kedushat Sefarim (pg. 1) quoting Rabbi Chaim Kanievsky</ref>


===Eating from the Same Plate ===
===Eating from the Same Plate===


#The Rabbis also forbade a husband and a wife during this period from sharing one plate while eating together.<ref>Rambam (Isurei Biah 11:18), Rama (195:4,14)  </ref> This prohibition applies at all times, even while dining with others.<ref>Masat Binyamin (112) writes that even if others are at the same table this prohibition may not be compromised.  
#The Rabbis also forbade a husband and a wife during this period from sharing one plate while eating together.<ref>Rambam (Isurei Biah 11:18), Rama (195:4,14)  </ref> This prohibition applies at all times, even while dining with others.<ref>Masat Binyamin (112) writes that even if others are at the same table this prohibition may not be compromised.  
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#They are both allowed to take from a central serving platter, provided they place the food on their own plates or on the table before eating.<ref>Taz (Yoreh Deah 195:2), Darchei Tahara (pg. 45), Taharat Habayit (vol. 2, pg. 117)</ref>
#They are both allowed to take from a central serving platter, provided they place the food on their own plates or on the table before eating.<ref>Taz (Yoreh Deah 195:2), Darchei Tahara (pg. 45), Taharat Habayit (vol. 2, pg. 117)</ref>
#They may both dip their bread in a shared salt dish.<ref>Taharat Habayit (vol. 2, pg. 118) </ref>
#They may both dip their bread in a shared salt dish.<ref>Taharat Habayit (vol. 2, pg. 118) </ref>
#It is forbidden for a married woman to eat from the same bowl of food with other men other than her husband, father, brothers, and sons.<ref>Rav Chaim Palagi (Kaf Hachaim 4:8) writes that it is forbidden for a married woman to eat from the same bowl with men other than her husband, father, brothers, and sons. His proof is the gemara Shabbat 13a which establishes a comparison between a niddah and a married woman for purposes of how we should be cautious not to violate any prohibition. Just like with a niddah it is forbidden to eat from the same bowl so too it is forbidden for other men to eat with a married woman from the same bowl.</ref>


===Each Other's Leftovers===
===Drinking or Eating a Spouse's Leftovers ===


#A husband cannot drink the leftovers of his wife's drink in front of her as this is considered a sign of closeness.<ref>Shulchan Aruch 195:4, Taharat Yosef 3:19 </ref> This is one directional, meaning the husband cannot drink from what remains in the wife's cup, but the wife is permitted to drink from what her husband leaves over.<ref>Rama 195:4 writes that she is permitted to drink his leftovers. Shach 195:5 explains that there's no concern for a wife to drink his leftovers since she's not going to instigate an aveirah with him. Taharat Yosef 3:20 agrees.</ref>
#The Rabbis also prohibited the husband from drinking his wife's leftovers, because this is an act that denotes endearment. <ref>Shulchan Aruch (Yoreh Deah 195:4) </ref> This restriction only applies to the male, the wife however, may eat or drink from her husband's leftovers.<ref>Rama (Yoreh Deah 195:4). The Shach explains that this act only denotes endearment to males drinking their wives leftovers.     </ref>
#The following are exceptions to this rule:  
#The husband may partake of his wife's leftovers in any of the following circumstances:  
##If the drink is poured into another cup it would be permissible.<ref>Rama 195:4, Taharat Yosef 3:19:1 </ref>
#*The drink was transferred to another utensil. This is beneficial even if it was then poured back to the original utensil.
##If someone else drank from the cup after his wife, the husband may drink.<ref>Rama 195:4, Taharat Yosef 3:19:3 </ref>
#*If someone else drank from the cup after his wife, the husband may drink.<ref>Rama 195:4, Taharat Yosef 3:19:3 </ref>
##If the wife drank from it but not in front of the husband, and the husband knows that she drank from it, one who is lenient has on whom to rely, but blessing will come to one who is strict.<ref>Taharat Yosef 3:19:4</ref>
#*If the wife drank from it but not in front of the husband, and the husband knows that she drank from it, one who is lenient has on whom to rely, but blessing will come to one who is strict.<ref>Taharat Yosef 3:19:4</ref>
##If the husband doesn't know that his wife drank from it, he doesn't need to be told.<ref>Taharat Yosef 3:19:5 </ref>
#*If the husband doesn't know that his wife drank from it, he doesn't need to be told.<ref>Taharat Yosef 3:19:5 </ref>
##If the wife leaves the room, the husband can drink what remains in the cup since he is not drinking in front of her.<ref>Taharat Yosef 3:19:6 </ref>
#*If the wife leaves the room, the husband can drink what remains in the cup since he is not drinking in front of her.<ref>Taharat Yosef 3:19:6 </ref>
#According to Sephardim, if a woman drank from a cup and left over part of it and they refilled it it would be permissible for the man to drink.<ref>Taharat Habayit v. 2 p. 123, Taharat Yosef 3:19:2 </ref> Ashkenazim don't accept this leniency.<ref>Shach 195:9 writes that even though they refilled it, nonetheless, the leftovers are still there and forbidden for him to drink. Badei Hashulchan 195:59 agrees.</ref>
#According to Sephardim, if a woman drank from a cup and left over part of it and they refilled it it would be permissible for the man to drink.<ref>Taharat Habayit v. 2 p. 123, Taharat Yosef 3:19:2 </ref> Ashkenazim don't accept this leniency.<ref>Shach 195:9 writes that even though they refilled it, nonetheless, the leftovers are still there and forbidden for him to drink. Badei Hashulchan 195:59 agrees.</ref>
#For Sephardim, this prohibition only applies to drink and not food.<ref>The Orchot Chaim quoted by Bet Yosef 195:5 writes that while there is a dispute whether leftover drinks are permitted leftover food is certainly permitted. The Sidrei Tahara 195:8 explains that since it isn't usual to drink from the same cup if a man would drink his wife's leftover drink it would be a sign of endearment. However, since it is normal to eat someone's leftover food it isn't a sign of endearment. Rav Ovadia Yosef in Taharat Habayit v. 2 p. 125 and Taharat Yosef 3:21 agree. </ref> Ashkenazim, however, are strict for food as well.<ref>Rama 195:3, Shach 195:8 </ref> Even for Ashkenazim, if the wife simply tasted the food like for Shabbat, the remaining food would not be called leftovers.<ref>Taharat Yosef 3:21 </ref>
#For Sephardim, this prohibition only applies to drink and not food.<ref>The Orchot Chaim quoted by Bet Yosef 195:5 writes that while there is a dispute whether leftover drinks are permitted leftover food is certainly permitted. The Sidrei Tahara 195:8 explains that since it isn't usual to drink from the same cup if a man would drink his wife's leftover drink it would be a sign of endearment. However, since it is normal to eat someone's leftover food it isn't a sign of endearment. Rav Ovadia Yosef in Taharat Habayit v. 2 p. 125 and Taharat Yosef 3:21 agree. </ref> Ashkenazim, however, are strict for food as well.<ref>Rama 195:3, Shach 195:8 </ref> Even for Ashkenazim, if the wife simply tasted the food like for Shabbat, the remaining food would not be called leftovers.<ref>Taharat Yosef 3:21 </ref>
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