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However, the Maharsham 1:81, Chazon Ish YD 89:4, and Chacham Ovadia Yosef (Taharat Habayit v. 1 p. 389, Shu"t Yabea Omer YD 3:3), Rav Zvi Sobolofsky (Laws and Concepts of Niddah pg. 48), Shoshanat Ha'amakim 1:12 are lenient.</ref> | However, the Maharsham 1:81, Chazon Ish YD 89:4, and Chacham Ovadia Yosef (Taharat Habayit v. 1 p. 389, Shu"t Yabea Omer YD 3:3), Rav Zvi Sobolofsky (Laws and Concepts of Niddah pg. 48), Shoshanat Ha'amakim 1:12 are lenient.</ref> | ||
# If a garment is striped and the ketem is found partially on the white section and partially on the colored most poskim consider the area on the colored part to be ignored. However, if the ketem goes over a colored strip and is found on both sides on a white area, those two white areas combine for the size of a garis.<ref>Pitchei Teshuva 190:20 quoting the Meil Tzedaka, The Laws of Niddah v. 1 p. 205, Taharat Habayit v. 1 p. 394, Shoshanat Ha'amakim 1:14</ref> | # If a garment is striped and the ketem is found partially on the white section and partially on the colored most poskim consider the area on the colored part to be ignored. However, if the ketem goes over a colored strip and is found on both sides on a white area, those two white areas combine for the size of a garis.<ref>Pitchei Teshuva 190:20 quoting the Meil Tzedaka, The Laws of Niddah v. 1 p. 205, Taharat Habayit v. 1 p. 394, Shoshanat Ha'amakim 1:14</ref> | ||
# If it’s found on a garment that was colored but now faded and is bleached white, it should be shown to rabbi. <ref>Shoshanat Ha'amakim 1:13 </ref> | # If it’s found on a garment that was colored but now faded and is bleached white, it should be shown to rabbi.<ref>Shoshanat Ha'amakim 1:13 </ref> | ||
======Practice to Wear Colors====== | ======Practice to Wear Colors====== | ||
# Since a stain found on a colored garment is considered to be tahor, women should generally wear colored garments during their pure time.<ref>Rambam Isurei Biah 9:7, Rama 190:10, Shoshanat Ha'amakim 1:12, Taharat Habayit 1:8:6<br /> | # Since a stain found on a colored garment is considered to be tahor, women should generally wear colored garments during their pure time.<ref>Rambam Isurei Biah 9:7, Rama 190:10, Shoshanat Ha'amakim 1:12, Taharat Habayit 1:8:6<br /> | ||
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====Different Locations on the Body==== | ====Different Locations on the Body==== | ||
# If the ketem is found only on the woman's body it is only tameh if it is found on the inside part of the legs where they would touch when standing with legs together, heel, toes, or on the fingers or knuckles. Blood on the upper part of the body is tahor unless she woman laid down with her feet up.<Ref>Shulchan Aruch YD 190:11. Shach 190:17 accepts Shulchan Aruch's assertion regarding toes that a ketem found on any of them makes her tameh while the Taz 190:11 is lenient if the ketem is found on the top of the foot beyond the toes further out than the area parallel to the big toe. </ref> | # If the ketem is found only on the woman's body it is only tameh if it is found on the inside part of the legs where they would touch when standing with legs together, heel, toes, or on the fingers or knuckles. Blood on the upper part of the body is tahor unless she woman laid down with her feet up, or did exercises, aerobics, headstands or other activities that can cause blood to appear on the upper body.<Ref>Shulchan Aruch YD 190:11, Taharat Habayit 1:8:13, Shoshanat Ha'amakim 1:19. Shach 190:17 accepts Shulchan Aruch's assertion regarding toes that a ketem found on any of them makes her tameh while the Taz 190:11 is lenient if the ketem is found on the top of the foot beyond the toes further out than the area parallel to the big toe. </ref> | ||
# If the ketem is found both on her body and | # If the ketem is found both on her body and on her clothing, if she has a valid reason to suspect that ketem came from an outside source such as if she walked through a butcher's market the ketem is tahor, otherwise it is tameh.<ref>Shulchan Aruch YD 190:11 based on Mishna Niddah 58b, Gemara Niddah 58b, Rashba, and Rambam. Shach 190:23 however, writes that we do not attribute to any outside sources during the first 3 days of shiva nekiim.</ref> | ||
## If there is a ketem on her lower body and she has a wound on her neck or a bloody nose such that blood could fall on that spot lower on the body the ketem is tahor, however, if the wound is on the shoulder then the ketem can't be attributed to the wound.<Ref>Shulchan Aruch YD 190:11</ref> | ## If there is a ketem on her lower body and she has a wound on her neck or a bloody nose such that blood could fall on that spot lower on the body the ketem is tahor, however, if the wound is on the shoulder then the ketem can't be attributed to the wound.<Ref>Shulchan Aruch YD 190:11</ref> | ||
# If the ketem is only found on the clothing, if it is found by the area of the waist and below it is tameh. If it is on any clothing that is worn above the waist it is tahor because the stain wouldn't have come from her since it is above the waist. However, if she laid down with her feet up and there is a concern that the blood ended up on the upper part of her clothing the ketem is only tameh if it is found both on her clothing and her body but if it is just found on her clothing it is tahor.<ref>Shulchan Aruch YD 190:12 based on Gemara Niddah 57b, Rashba and Raavad. </ref> | # If the ketem is only found on the clothing, if it is found by the area of the waist and below it is tameh. If it is on any clothing that is worn above the waist it is tahor because the stain wouldn't have come from her since it is above the waist. However, if she laid down with her feet up and there is a concern that the blood ended up on the upper part of her clothing the ketem is only tameh if it is found both on her clothing and her body but if it is just found on her clothing it is tahor.<ref>Shulchan Aruch YD 190:12 based on Gemara Niddah 57b, Rashba and Raavad. Shoshanat Ha'amakim 1:16 agrees. </ref> | ||
## If she found a stain on her pajamas | ## If the stain is on the outside of her clothing, she is pure unless it is likely for uterine blood to be there like on a spot that touches that area when she puts on the garment or takes it off.<ref> Shoshanat Ha'amakim 1:16 </ref> | ||
## If the ketem is found on the sleeve that could reach that area if she were to bend over it is tameh.<ref>Shulchan Aruch YD 190:13</ref> | ## If upon waking up, she found a stain on her pajamas, a ketem on the upper part of the clothing is also tameh since the pajamas move all around. The same would apply to bedding such as a blanket or sheet<ref>Shulchan Aruch YD 190:14, Shoshanat Ha'amakim 1:17</ref> | ||
# If the ketem was found on a garment which wasn't checked that it was clean from stain beforehand a ketem found on it is tahor.<ref>Shulchan Aruch YD 190:39</ref> However, if it was laundered in between it is considered like it was checked and a ketem found on it afterwards is tameh since the laundry would remove the stain.<ref>Taharat Habayit v. 1 p. 446</ref> | ## If the ketem is found on the sleeve that could reach that area if she were to bend over it is tameh.<ref>Shulchan Aruch YD 190:13, Shoshanat Ha'amakim 1:16</ref> | ||
# If the ketem was found on a garment which wasn't checked that it was clean from stain beforehand a ketem found on it is tahor.<ref>Shulchan Aruch YD 190:39</ref> However, if it was laundered in between it is considered like it was checked and a ketem found on it afterwards is tameh since the laundry would remove the stain.<ref>Taharat Habayit v. 1 p. 446, Badei Hashulchan 190:354, Shoshanat Ha'amakim 1:15</ref> | |||
== | ==If Her Ketem is Tameh== | ||
# 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 | ===Becoming Tehora Again=== | ||
# 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, he concludes by quoting the Levush who says that the minhag is to be strict like the Rama. </ref> | |||
===Veset=== | |||
# If a woman became tameh on three occasions in a row because of a ketem that doesn't create a veset.<ref>Shulchan Aruch 190:54 quoting the Raavad states that becoming tameh as a result of a ketem doesn't form a veset.</ref> A woman who doesn't have a veset and became tameh because of a veset doesn't need to count an onah beynonit from the time she became tameh because of a ketem.<ref>Badei Hashulchan 190:505. See Badei Hashulchan 190:506 that the same is true of the other vestot.</ref> | # If a woman became tameh on three occasions in a row because of a ketem that doesn't create a veset.<ref>Shulchan Aruch 190:54 quoting the Raavad states that becoming tameh as a result of a ketem doesn't form a veset.</ref> A woman who doesn't have a veset and became tameh because of a veset doesn't need to count an onah beynonit from the time she became tameh because of a ketem.<ref>Badei Hashulchan 190:505. See Badei Hashulchan 190:506 that the same is true of the other vestot.</ref> | ||
# Furthermore, seeing a tameh ketem doesn't interrupt an upcoming veset day. For example, if a woman saw on the 1st of Nissan and then a ketem on the 15th her veset for the 30th of Nissan (onah beynonit) remains in place.<ref>Badei Hashulchan 190:505</ref> | # Furthermore, seeing a tameh ketem doesn't interrupt an upcoming veset day. For example, if a woman saw on the 1st of Nissan and then a ketem on the 15th her veset for the 30th of Nissan (onah beynonit) remains in place.<ref>Badei Hashulchan 190:505</ref> | ||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
[[Category:Niddah]] | [[Category:Niddah]] | ||
