Ketamim: Difference between revisions

* See the [Sefer Eshkol (Hilchot Niddah, v. 1 p. 70) http://www.hebrewbooks.org/pdfpager.aspx?req=31466&st=&pgnum=91] who writes that the reason that the Rif doesn't quote the halachot of ketamim is because it doesn't apply nowadays since we don't deal with taharot. The Raavad in [Baalei Hanefesh (Shaar Haketamim p. 64) http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=62] argues that nowadays ketamim still apply today. The poskim all accept the Raavad as is evident from Shulchan Aruch 190:1, yet the logic of the Eshkol supports the argument of the Chatom Sofer.  

* Rabbi Forst in The Laws of Niddah v. 1 p. 189 writes that the poskim hold the size of a garis is the area of a circle with a diameter of 19mm or a penny. Taharat Habayit v. 1 p. 367 assumes 20mm.</ref>

## Nonetheless, if there are two stains on the body less than a garis they combine together to be considered a garis to be tameh.<ref>The Shulchan Aruch 190:8 quotes the opinion of Tosfot (58a s.v. keshura) and the Raavad [http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=72 (Baalei Hanefesh p. 74)] who hold that on the body the stains that are less than a garis can combine to be tameh. Though it isn't clear if the anonymous opinion in Shulchan Aruch disagrees with this opinion, as the opinion of the Rashba [http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=374 (Torat Habayit 18b)] is that it is tahor, nonetheless the poskim are machmir. The Shach 190:9 is strict because anyways he holds like the Rambam, the Bach 190:12 is machmir, Taharat Habayit v. 1 p. 377 is machmir since either that is the opinion of Shulchan Aruch or it is the opinion of the majority of the rishonim, and The Laws of Niddah v. 1 p. 195 is strict.</ref>

## If two stains are found on a garment not connected they don't combine for a garis and if each is less than a garis they are tahor.<Ref>Shulchan Aruch 190:8</ref>

## The shape of the stain doesn't matter as long as its combine area is less than a garis.<Ref>Smag (Lavin no. 111) writes that even if the blood is spread out in a line it is still tahor if it is less than a garis. Shulchan Aruch YD 190:5 codifies this.</ref>

## For example, toilet paper isn't mekabel tumah and if a ketem is found on it, the ketem isn't tameh.<Ref>See Pitchei Teshuva 190:18 who cites a long discussion between the Nodeh Beyehuda, Chatom Sofer, and others if toilet paper of their day was mekabel tumah. However, Rav Moshe Feinstein (Igrot Moshe 3:53) writes that our toilet paper is certainly not mekabel tumah since it is so thin that it falls apart and is unusable after it is used once. Taharat Habayit v. 1 p. 406 agrees.</ref>  

## Pads according to most poskim aren't mekabel tumah.<ref>Rabbi Mordechai Willig [http://www.yutorah.org/sidebar/lecture.cfm/873350/rabbi-mordechai-i-willig/niddah-shiur-94-tipin-tipin-ein-mitztarfin/ (Niddah Shiur 94 at the end)] holds that pads aren't mekabel tumah even if they are attached to the undergarments with an adhesive. Mishmeret Hatahara (ch. 3 fnt. 30) quotes Rav Elyashiv as saying that since the pads are meant to be attached to the undergarments they become part of the garment and are mekabel tumah and as such a ketem on them is tameh.

* The Nodeh Beyehuda YD 2:105 held that the paper of his day which was made from worn out clothing is mekabel tumah because of being a thick cloth (levadim) even if it isn't woven. The source for this is the Rambam Kelim 1:11 and 22:2 and Tumat Tzarat 13:1, which in turn is based on Sifra Shemini  6:7:8 and Tosefta Negayim 5:1. Pads are made from cotton and as such aren't mekabel unless it is made into a thick cloth. Mishmeret Hatahara argues that even though the pads are thick they are't mekabel tumah since the Chatom Sofer 6:81 writes that a thick cloth is only mekabel tumah if it is made for a purpose of clothing but not if was made just to function as a piece of wood in order to clean or absorb liquid (Chullin 129a).</ref>

# If a ketem is found on something colored it is tahor.<ref>The gemara Niddah 61b cites a machloket Rabbi Natan and Rabbanan whether colored garments have ketamim. Rashi (Niddah 61b) explains that there are no ketamim on colored garments since the blood isn't apparent on a colored garment. Taharat Habayit v. 1 p. 393 adds that in the days of chazal they would distinguish between different shades of red and so if the garment was colored that significantly change the ruling. Shulchan Aruch YD 190:10 holds like those rishonim who pasken that colored garments don't have ketamim. The Beer Moshe 4:65 writes that a ketem on a colored garment that we know looks like blood is tameh. However, Taharat Habayit v. 1 p. 393 argues.</ref> The poskim clarify that off-white or light-beige is also white for these purposes. Additionally, many poskim hold that extremely light pastel colors are difficult to be considered colored, while others hold that they're also considered colored.<ref>Shevet Halevi YD 1:87 is strict regarding ketamim on yellow or other very light colored garments. However, Rav Ovadia Yosef in Taharat Habayit v. 1 p. 387 disagrees and holds that any colored garment doesn't have ketamim even yellow. Rabbi Mordechai Willig ([http://www.yutorah.org/sidebar/lecture.cfm/873050/rabbi-mordechai-i-willig/niddah-shiur-91-ketamim-on-the-tzivonim/ Niddah Shiur 91]) agrees. The Laws of Niddah v. 1 p. 205 writes that if it is off-white certainly it is considered white (as white garments of the days of chazal were probably not as white as those of today). Yet, extremely light pastel colors are difficult to classify and a woman should avoid wearing them.</ref>

## Even if the ketem is found on an undergarment that is close to the body if it is colored it is tahor.<ref>The Chatom Sofer YD 161 writes that colored garments only prevent ketamim on the outer garments and not the undergarments. He is also concerned for those rishonim including the Hagahot Maimoniyot and Ramban who hold that a ketem on a colored garments renders the woman tameh to her husband, even though for taharot it doesn't. However, the Maharsham 1:81, Chazon Ish YD 89:4, and Taharat Habayit v. 1 p. 389 are lenient.</ref>

==A Tameh Ketem==

# If a ketem is tameh and she was previously tahor she is now tameh and requires a hefsek tahara after waiting 5 days, according to Ashkenazim, and 4 days, according to Sephardim. After hefsek tahara she requires seven clean days known as shiva nekiyim with the requisite checks before she can go to mikveh.<ref>Shulchan Aruch YD 190:1 rules that if a woman sees a ketem that is tameh she requires a hefsek tahara and needs to have seven clean days afterwards. Rama adds that we treat the ketem like her seeing her regular period for all intents and purposes. Additionally, the Rama 197:11 writes that after seeing a ketem a woman needs to wait 5 days. While the Shach 196:21 questions whether it is necessary to wait these days prior to shiva nekiyim if they didn't have tashmish within the last 4 days. However, he concludes by quoting the Levush who says that the minhag is to be strict like the Rama. </ref>

==Sources==

<references/>