Ketamim: Difference between revisions
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===Masked Hargasha=== | ===Masked Hargasha=== | ||
# There are also a few occurrences which Chazal state could be confused with a hargasha. Therefore, if blood is found at one of these times according to many poskim there is a concern that there was a hargasha even if she didn't feel one. These examples include: going to the bathroom, doing an internal bedika, and having relations<ref>Niddah 57b, Pitchei Teshuva 183:1 citing the Chavot Daat 190 and Sidrei Tahara</ref> | # There are also a few occurrences which Chazal state could be confused with a hargasha. Therefore, if blood is found at one of these times according to many poskim there is a concern that there was a hargasha even if she didn't feel one. These examples include: going to the bathroom, doing an internal bedika, and having relations<ref>Niddah 57b, Pitchei Teshuva 183:1 citing the Chavot Daat 190 and Sidrei Tahara</ref> | ||
## According to many poskim if a ketem is found within a short time period after going to the bathroom or relations there is a concern that the ketem is really a result of a hargasha and as such it is tameh on a | ## According to many poskim if a ketem is found within a short time period after going to the bathroom or relations there is a concern that the ketem is really a result of a hargasha and as such it is tameh on a biblical level, in which case there are no leniencies of ketamim. However, other poskim aren't concerned about this.<ref>The Sidrei Tahara 190:36 and 190:67 is concerned that there was a hargasha when she went to the bathroom or had relations and didn't feel the hargasha as the Gemara Niddah 57b discusses. If so, a ketem found afterwards is potentially deoritta and if so there are no leniencies of ketamim. This is codified in the Badei Hashulchan 190:104. However, Rav Ovadia Yosef in Taharat Habayit v. 1 p. 411 quotes the Pardes Rimonim who argues since the earlier poskim didn't mention this distinction. Furthermore, it might be an unlikely concern and she already has a chazaka of being tahora. Therefore, Rav Ovadia concludes that a ketem after these occurrences is treated like any other ketem. Rabbi Mordechai Willig (Niddah Shiur 93, 100) agreed with Rav Ovadia. | ||
* Chazon Ish 90:1 is lenient regarding a ketem after urination but not relations.</ref> | * Chazon Ish 90:1 is lenient regarding a ketem after urination but not relations.</ref> | ||
## If a woman sees blood on toilet paper or in the toilet after going to the bathroom, she should consult with a doctor and rabbi. Some poskim hold that the blood on the toilet paper isn’t an issue of a ketem since the toilet paper isn’t mekabel tumah. Additionally, the blood in the water or on the toilet isn’t an issue of ketem since they aren’t mekabel tumah. Other poskim hold that we can't employ the leniencies of ketamim since she saw this ketem right after going to the bathroom and perhaps this blood came with a hargasha and she didn’t realize.<ref>Sidrei Tahara and Chavot Daat are concerned that any time a woman sees blood when she goes to the bathroom there’s a concern that there was a hargasha and she didn’t realize. This is based on their understanding of the Gemara Niddah 57b. See Machasit Hashekel 190:1 for the two ways of reading of this gemara. Some poskim argue that we're not concerned for a hargasha since it isn't common and she has a chazaka of being tahora. See Taharat Habayit v. 1 p. 411. Regarding toilet paper being mekabel tumah see further based on Igrot Moshe 3:53. Regarding the water in the toilet bowl, Rabbi Willig cited the Taharat Yisrael who was lenient since the water is connected to the water in the reservoir. </ref> | ## If a woman sees blood on toilet paper or in the toilet after going to the bathroom, she should consult with a doctor and rabbi. Some poskim hold that the blood on the toilet paper isn’t an issue of a ketem since the toilet paper isn’t mekabel tumah. Additionally, the blood in the water or on the toilet isn’t an issue of ketem since they aren’t mekabel tumah. Other poskim hold that we can't employ the leniencies of ketamim since she saw this ketem right after going to the bathroom and perhaps this blood came with a hargasha and she didn’t realize.<ref>Sidrei Tahara and Chavot Daat are concerned that any time a woman sees blood when she goes to the bathroom there’s a concern that there was a hargasha and she didn’t realize. This is based on their understanding of the Gemara Niddah 57b. See Machasit Hashekel 190:1 for the two ways of reading of this gemara. Some poskim argue that we're not concerned for a hargasha since it isn't common and she has a chazaka of being tahora. See Taharat Habayit v. 1 p. 411. Regarding toilet paper being mekabel tumah see further based on Igrot Moshe 3:53. Regarding the water in the toilet bowl, Rabbi Willig cited the Taharat Yisrael who was lenient since the water is connected to the water in the reservoir. </ref> | ||
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===Hargasha Nowadays=== | ===Hargasha Nowadays=== | ||
# Most women today do not feel the hargasha described by earlier poskim.<ref>Shev Yakov 40, Teshurat Shay 457, The Laws of Niddah v. 1 p. 70, Shoshanat Ha'amakim 1:4</ref> All the poskim conclude that nonetheless woman today are tameh on a | # Most women today do not feel the hargasha described by earlier poskim.<ref>Shev Yakov 40, Teshurat Shay 457, The Laws of Niddah v. 1 p. 70, Shoshanat Ha'amakim 1:4</ref> All the poskim conclude that nonetheless woman today are tameh on a biblical level for a few reasons.<Ref>The Laws of Niddah v. 1 p. 74 fnt. 15, Shoshanat Ha'amakim 1:9 says when a woman menstruates we assume she had a hargasha. Therefore, even if she seemingly experienced no hargasha, she is rendered impure min hatorah.</ref> | ||
# Some poskim hold that feeling an ache or the like prior to or during having a period, which is common, is a type of hargasha.<Ref>Rav Moshe Feinstein in Igrot Moshe YD 4:17:12, Maharam Shik YD 177, 184 based on Rambam Isurei Biyah 8:2. Mishmeret Hatahara (ch. 1 fnt. 15) quotes Rav Elyashiv as saying that we're concerned for this type of hargasha nowadays when feeling a hargasha isn't common.</ref> | # Some poskim hold that feeling an ache or the like prior to or during having a period, which is common, is a type of hargasha.<Ref>Rav Moshe Feinstein in Igrot Moshe YD 4:17:12, Maharam Shik YD 177, 184 based on Rambam Isurei Biyah 8:2. Mishmeret Hatahara (ch. 1 fnt. 15) quotes Rav Elyashiv as saying that we're concerned for this type of hargasha nowadays when feeling a hargasha isn't common.</ref> | ||
# Some poskim hold that today we do have the same types of hargasha though we just don't realize it.<Ref>Aruch Hashulchan YD 190:61, Rav Moshe Feinstein in Igrot Moshe 4:17:12. The Laws of Niddah v. 1 Appendix A cites Chatom Sofer 177 as agreeing with this approach.</ref> | # Some poskim hold that today we do have the same types of hargasha though we just don't realize it.<Ref>Aruch Hashulchan YD 190:61, Rav Moshe Feinstein in Igrot Moshe 4:17:12. The Laws of Niddah v. 1 Appendix A cites Chatom Sofer 177 as agreeing with this approach.</ref> | ||
# Some poskim hold that if she knew that the blood came from her body she is a Niddah on a | # Some poskim hold that if she knew that the blood came from her body she is a Niddah on a biblical level.<ref>Sidrei Tahara 190:93 in understanding Rashi and Tosfot. See also Maharam Lublin (responsa 2).</ref> | ||
# Some poskim hold that every woman is automatically tameh on a | # Some poskim hold that every woman is automatically tameh on a biblical level. If she usually has a hargasha and one time doesn't then she's not tameh on a biblical level, however, since woman today never have a hargasha they are automatically tameh on a biblical level.<ref>Rav Elyashiv in Kovetz Teshuva 1:84</ref> | ||
# Some poskim hold that today the hargasha is defined by a normal type of seeing blood for a period, which is usually a normal amount of blood. However, if a woman is on a Mirena IUD she might still be a niddah on a | # Some poskim hold that today the hargasha is defined by a normal type of seeing blood for a period, which is usually a normal amount of blood. However, if a woman is on a Mirena IUD she might still be a niddah on a biblical level even if she only sees a drop each month since for her that is the normal way of her period.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/872192/rabbi-mordechai-i-willig/niddah-shiur-83-hargasha-today/ Rabbi Mordechai Willig (Niddah Shiur 83) on YUTorah.org] and in his notes to The Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky pg. 311</ref> | ||
==Leniencies of Ketamim== | ==Leniencies of Ketamim== | ||
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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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## 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 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 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 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</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]] | ||
