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There are five stages in the process of a woman becoming purified from her Niddah (impure) status during which she is prohibited to her husband. These stages include: (1) waiting 4 or 5 days, (2) performing a Hefsek Tahara, (3) counting the Shiva Nekiyim and checking during those days, (4) preparing for the mikveh, and (5) going to the mikveh.<ref> Halachos of Niddah (Rabbi Eider p. 33)</ref> This page presents the various laws regarding each of these stages. | |||
==Waiting Before Doing Hefsek Tahara== | ==Waiting Before Doing Hefsek Tahara== | ||
# A woman who sees her period needs to wait 4 days according to Sephardim or 5 days according to Ashkenazim and then she can perform a hefsek tahara in order to begin the shiva nekiyim. According to Sephardim, these 4 days are counted from the time when she was last with her husband. Nonetheless, a woman can never count her shiva nekiyim until she did a hefsek tahara and didn’t see any blood. However, according to Ashkenazim, these 5 days are counted from the beginning of her period whether or not she was with her husband recently and even if her husband wasn’t in town.<ref>The gemara Niddah 42a explains that a woman who emits semen is impure and can't count that day for her Shiva Nekiyim. Tosfot Niddah 33a s.v. roeh concludes that a woman can't begin her hefsek tahara until the fourth day after she began to see blood if she was with her husband right before she started seeing. | # A woman who sees her period needs to wait 4 days according to Sephardim or 5 days according to Ashkenazim and then she can perform a hefsek tahara in order to begin the shiva nekiyim. According to Sephardim, these 4 days are counted from the time when she was last with her husband. Nonetheless, a woman can never count her shiva nekiyim until she did a hefsek tahara and didn’t see any blood. However, according to Ashkenazim, these 5 days are counted from the beginning of her period whether or not she was with her husband recently and even if her husband wasn’t in town.<ref>The gemara Niddah 42a explains that a woman who emits semen is impure and can't count that day for her Shiva Nekiyim. Tosfot Niddah 33a s.v. roeh concludes that a woman can't begin her hefsek tahara until the fourth day after she began to see blood if she was with her husband right before she started seeing. | ||
* Shulchan Aruch 196:11 rules that a woman who sees blood needs to wait 4 days until she can do her hefsek tahara and on that fourth day she can the hefsek tahara. Also, those 4 days are counted from the last time she was with her husband. However, the Rama YD 196:11 rules like the Trumat Hadeshen who says that a woman who sees blood can only do the hefsek tahara on the fifth day and begin the shiva nekiyim the next day. Also, waiting these days applies whether or not she was with her husband recently or even if he wasn't in town at all. The Rama concludes that this is the Ashkenazic minhag and one shouldn't deviate. | * Shulchan Aruch 196:11 rules that a woman who sees blood needs to wait 4 days until she can do her hefsek tahara and on that fourth day she can the hefsek tahara. Also, those 4 days are counted from the last time she was with her husband. However, the Rama YD 196:11 rules like the Trumat Hadeshen who says that a woman who sees blood can only do the hefsek tahara on the fifth day and begin the shiva nekiyim the next day. Also, waiting these days applies whether or not she was with her husband recently or even if he wasn't in town at all. The Rama concludes that this is the Ashkenazic minhag and one shouldn't deviate. Halachos of Niddah (p. 33) concurs. | ||
* Sephardic Minhag: Rav Ovadia Yosef in Taharat Habayit (v. 2, p. 392) rules like Shulchan Aruch. On p. 413, he adds that if a woman knew that she only needed to wait 4 days and was machmir to wait 5, if she wants to change her minhag she needs to do a hatarat nedarim. Ben Ish Chai (Rav Paalim 4:20) maintains that the minhag Baghdad was to wait 5 days and it should be maintained. Orot Hatahara 10:23-4 (Rav Zecharya Ben Shlomo) writes that some Sephardim wait 4 days and some 5 days. He adds that the Yemenites hold that immediately after she stops seeing blood, she should wash that area from shichvat zera if they had tashmish within the last 4 days, and then she could do a hefsek tahara.</ref> | * Sephardic Minhag: Rav Ovadia Yosef in Taharat Habayit (v. 2, p. 392) rules like Shulchan Aruch. On p. 413, he adds that if a woman knew that she only needed to wait 4 days and was machmir to wait 5, if she wants to change her minhag she needs to do a hatarat nedarim. Ben Ish Chai (Rav Paalim 4:20) maintains that the minhag Baghdad was to wait 5 days and it should be maintained. Orot Hatahara 10:23-4 (Rav Zecharya Ben Shlomo) writes that some Sephardim wait 4 days and some 5 days. He adds that the Yemenites hold that immediately after she stops seeing blood, she should wash that area from shichvat zera if they had tashmish within the last 4 days, and then she could do a hefsek tahara.</ref> | ||
## For example, if a woman sees blood on Shabbat, according to Ashkenazim she could do her hefsek tahara on Wednesday afternoon and according to Sephardim she could do her hefsek tahara on Tuesday afternoon. This minimum waiting period only applies if she stopped bleeding before that time, if not she can not do a hefsek tahara and needs to wait another day. If the Shiva Nekiyim continue successfully she can go to mikveh the next Wednesday night.<ref>Halachos of Niddah p. 34</ref> | |||
# The 4 or 5 days are counted according to halachic days starting at night. If a woman saw blood during sunset and nightfall a Rav should be consulted as to determine which day she can begin she 4 or 5 day waiting period.<Ref>See Halachos of Niddah p. 35 who quotes Rav Moshe Feinstein (Igrot Moshe YD 4:17:20) as holding that if a woman saw blood within 9 minutes after sunset she can begin counting her five days from that day and not the night.</ref> | |||
# If a woman sees blood during the day after she, her shul, or community prayed maariv early she can count the 4 or 5 days from that day and she doesn't have to begin her count or 4 or 5 days from that night.<ref>Shach 196:19 quotes the Maharshal as saying that if she saw after she davened maariv she needs to count her 4 or 5 days from that night. The Shach, however, disagrees that it is acceptable to count from the day. Badei Hashulchan 196:161 and Halachos of Niddah (p. 36) are lenient like the Shach.</ref> | |||
===Exceptions to Waiting Five Days=== | |||
# If a woman sees blood in the middle of shiva nekiyim she needs to start again, but she doesn’t have to wait 4 or 5 days before she can do a hefsek tahara. Rather she can do the hefsek tahara that day and then start counting the shiva nekiyim the next day.<ref>Shach 196:22, Taharat Habayit v. 2 p. 419</ref> | # If a woman sees blood in the middle of shiva nekiyim she needs to start again, but she doesn’t have to wait 4 or 5 days before she can do a hefsek tahara. Rather she can do the hefsek tahara that day and then start counting the shiva nekiyim the next day.<ref>Shach 196:22, Taharat Habayit v. 2 p. 419</ref> | ||
# A bride the first time after she got married | # A bride the first time she is impure after she got married because of hymenal bleeding (or beilat mitzvah) could do the hefsek tahara on the fourth day and she doesn't need to wait until the fifth day as long as she stopped seeing blood on or before the fourth day and she didn't see her regular period afterwards. This only applies if they didn't have tashmish during Ben Hashemashot. If she saw her regular period she must wait to do the hefsek tahara on the fifth day from when she started seeing blood.<Ref>Taz YD 196:5 quoting the Maharal of Prague writes that a bride after beilat mitzvah doesn't have to wait 5 days because the impurity of dam betulim is only rabbinic. However, if they really had tashmish during Ben Hashemashot then she can't do the hefsek tahara until the 5th day after the beilat mitzvah. Igrot Moshe YD 4:17:18 writes that if she sees menstrual blood certainly she needs to wait 5 days and not 4 since that is biblical and not rabbinic.</ref> | ||
# A bride before her wedding according to most poskim doesn't need to wait 5 days before doing a hefsek tahara.<ref>Halachos of Niddah p. 47</ref> | |||
# If a woman saw blood on a Monday and if she would do the hefsek tahara on the fifth day her tevilah night would be Friday night and if the Friday night which would have been her tevilah night follows a Yom Tov she may do her hefsek tahara on the fourth day as long as she stopped bleeding by the time of the hefsek tahara. A rav should be consulted.<ref>Pitchei Teshuva 196:15 quotes the Shlah as saying that it is better to do the hefsek tahara on the fourth day to avoid the issue of separating the washing before the mikveh and the tevilah which occurs when her tevilah is on a Friday night that follows a Yom Tov. Halachos of Niddah p. 45 agrees.</ref> | |||
==Hefsek Tahara== | ==Hefsek Tahara== | ||
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# If it is very painful or if she’s concerned that doing a moch dachuk will cause bleeding she shouldn’t do the moch dachuk at all since she already did a good bedika before sunset.<ref>Badei Hashulchan 196:21, Taharat Habayit v. 2 p. 261</ref> | # If it is very painful or if she’s concerned that doing a moch dachuk will cause bleeding she shouldn’t do the moch dachuk at all since she already did a good bedika before sunset.<ref>Badei Hashulchan 196:21, Taharat Habayit v. 2 p. 261</ref> | ||
==Bedikot== | ==Counting the Shiva Nekiyim== | ||
# The seven days of shiva nekiyim must be consecutive and if she sees blood even on the last days she must start again. <ref>Shulchan Aruch YD 196:10, Taharat Habayit v. 2 p. 371</ref> | |||
# A woman who in the middle of her count thought that she was tameh and stopped counting for some days and then realizes that really she was tahor, some poskim write that the woman needs to begin counting again, however, others argue.<ref>The Meil Tzedaka (no. 63) writes that a woman must be cognisant of the days of her shiva nekiyim in order for them to count, however, if she thought she was tameh in the middle of her shiva nekiyim and then realizes that she was tahor she is considered tameh and needs to start again. Pitchei Teshuva 196:4 quotes this. Rav Ovadia Yosef in Taharat Habayit p. 338 writes that the majority of poskim argue with the Meil Tzedaka and so in a case of need there’s what to rely on to not follow the Meil Tzedaka.</ref> A person should consult with their rabbi if this situation arises. | |||
# A woman doesn’t need to verbally count each day of the shiva nekiyim.<ref>Shlah (Shaar Ha'otiyot, Ot Kuf, Kedushat Hazug, no. 377) writes that there is a mitzvah of a woman to verbally count each day of the shiva nekiyim. Radvaz 4:27 (no. 1102) writes that there is no mitzvah for a woman to verbally count the days of her shiva nekiyim. He explains that it is different than sefirat haomer because the mitzvah of counting shiva nekiyim is dependent on whether she wants to purify herself to her husband, however, sefirat haomer is an obligatory mitzvah. Maharam Rotenburg 4:292 agrees that there's no mitzvah for a woman to count verbally. Rav Mordechai Willig (Niddah Shiur 3 on [http://www.yutorah.org/sidebar/lecture.cfm/862119/rabbi-mordechai-i-willig/niddah-shiur-3/ yutorah] min 51-2) explained that a person shouldn’t tell his wife to follow the Shlah as we’re certainly not on his level of piety.</ref> | |||
===Bedikot=== | |||
# On each day of the shiva nekiyim a woman should do a bedika once in the morning and once in the afternoon before nightfall. <ref>S”A 196:4. | # On each day of the shiva nekiyim a woman should do a bedika once in the morning and once in the afternoon before nightfall. <ref>S”A 196:4. | ||
* The Rosh (Niddah 10:5) writes that a woman should do a bedika each day of the shiva nekiyim lechatchila. This is also the opinion of the Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=385 Torat Habayit 24a]) and Ramban (Hilchot Niddah 9:23). | * The Rosh (Niddah 10:5) writes that a woman should do a bedika each day of the shiva nekiyim lechatchila. This is also the opinion of the Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=385 Torat Habayit 24a]) and Ramban (Hilchot Niddah 9:23). | ||
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# After the fact, if a woman checked on days 1 and 7 twice a day, the woman may go to the mikveh the night of the 7th. In general if she missed bedikot she should consult a rabbi.<ref>The Tenayim in the Mishna Niddah 68b argue if a woman only checked days 1 and 7 if that works, Rabbi Eliezer says it does, Rabbi Yehoshua and Rabbi Akiva hold that it doesn’t. Rav and Rabbi Chanina in 69a argue whether according to Rabbi Eliezer after the fact if it is enough to just check day 1 or 7 or both are necessary. The Rosh (Niddah 10:5) and Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=385 Torat Habayit 24a]) rule like Rav that after the fact day 1 or day 7 works. However, the Smag writes that one should be strict for Rabbi Chanina that even after the fact day 1 and 7 is necessary. The Shulchan Aruch writes that one should be strict for the Smag.</ref> | # After the fact, if a woman checked on days 1 and 7 twice a day, the woman may go to the mikveh the night of the 7th. In general if she missed bedikot she should consult a rabbi.<ref>The Tenayim in the Mishna Niddah 68b argue if a woman only checked days 1 and 7 if that works, Rabbi Eliezer says it does, Rabbi Yehoshua and Rabbi Akiva hold that it doesn’t. Rav and Rabbi Chanina in 69a argue whether according to Rabbi Eliezer after the fact if it is enough to just check day 1 or 7 or both are necessary. The Rosh (Niddah 10:5) and Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=385 Torat Habayit 24a]) rule like Rav that after the fact day 1 or day 7 works. However, the Smag writes that one should be strict for Rabbi Chanina that even after the fact day 1 and 7 is necessary. The Shulchan Aruch writes that one should be strict for the Smag.</ref> | ||
# After the fact, if a woman only checked once a day and not twice a day, some poskim hold that is sufficient.<ref>Sidrei Tahara 196:16. Rav Mordechai Willig (Am Mordechai on Shulchan Aruch p. 125) and in [http://www.yutorah.org/sidebar/lecture.cfm/863353/rabbi-mordechai-i-willig/niddah-shiur-13-shivah-nekiim-continued-/ a shiur on yutorah.org (Niddah Shiur 13, min 40-50)] is even lenient initially to avoid a woman causing herself to bleed unnecessarily and also because of how difficult it often is to check before nighttime. He added that if one wanted to be strict one should check the 1st and 7th day twice. Also, the one bedika should be done in the morning.</ref> | # After the fact, if a woman only checked once a day and not twice a day, some poskim hold that is sufficient.<ref>Sidrei Tahara 196:16. Rav Mordechai Willig (Am Mordechai on Shulchan Aruch p. 125) and in [http://www.yutorah.org/sidebar/lecture.cfm/863353/rabbi-mordechai-i-willig/niddah-shiur-13-shivah-nekiim-continued-/ a shiur on yutorah.org (Niddah Shiur 13, min 40-50)] is even lenient initially to avoid a woman causing herself to bleed unnecessarily and also because of how difficult it often is to check before nighttime. He added that if one wanted to be strict one should check the 1st and 7th day twice. Also, the one bedika should be done in the morning.</ref> | ||
# A blind woman can do a bedika and show it to her friend to check that it is clean.<ref>Shulchan Aruch YD 196:7</ref> | # A blind woman can do a bedika and show it to her friend to check that it is clean.<ref>Shulchan Aruch YD 196:7</ref> | ||
# A deaf person who can speak or a mute who can hear are considered perfectly healthy and can do bedikot for themselves. However, a woman who is deaf mute or one who became deranged needs a healthy woman to perform bedikot for her and help her calculate her vestot.<Ref>Shulchan Aruch YD 196:8</ref> | # A deaf person who can speak or a mute who can hear are considered perfectly healthy and can do bedikot for themselves. However, a woman who is deaf mute or one who became deranged needs a healthy woman to perform bedikot for her and help her calculate her vestot.<Ref>Shulchan Aruch YD 196:8</ref> | ||
# A woman who wants to perform more bedikot than are necessary whether she is in her shiva nekiyim or is tahor is praiseworthy.<ref>Mishna Niddah 13a, Shulchan Aruch YD 196:9</ref> However, if she has a bruise in that area and might bleed, she should not perform extra bedikot. Additionally, she should not perform extra bedikot before and after tashmish as described elsewhere. <Ref>Badei Hashulchan 196:132-3, Taharat Habayit v. 2 p. 370</ref> | # A woman who wants to perform more bedikot than are necessary whether she is in her shiva nekiyim or is tahor is praiseworthy.<ref>Mishna Niddah 13a, Shulchan Aruch YD 196:9</ref> However, if she has a bruise in that area and might bleed, she should not perform extra bedikot. Additionally, she should not perform extra bedikot before and after tashmish as described elsewhere. <Ref>Badei Hashulchan 196:132-3, Taharat Habayit v. 2 p. 370</ref> | ||
# Ashkenazim are strict about how to treat a ketem (stain) during the first three days of shiva nekiyim, whereas in the last 4 days sometimes a ketem is tahor because we assume that it came from something else. However, a ketem that’s a k’gris or smaller is tahor even in the first three days of shiva nekiyim.<ref>Rama 196:10</ref> If a woman has a bruise in that area that is actively bleeding and stained during the first three days of shiva nekiyim needs to consult a posek.<ref>Rama 196:10 is lenient, but the Shach argues. Badei Hashulchan 196:146 is strict unless this bruise will bleed for a long time.</ref> Sephardim treat the ketem the same during the first 3 days as the last 4 days.<ref>Shulchan Aruch YD 196:10, Taharat Habayit v. 2 p. 372)</ref> | |||
# Ashkenazim are strict about how to treat a ketem (stain) during the first three days of shiva nekiyim, whereas in the last 4 days sometimes a ketem is tahor because we assume that it came from something else. However, a ketem that’s a k’gris or smaller is tahor even in the first three days of shiva nekiyim.<ref>Rama 196:10</ref> If a woman has a bruise in that area that is actively bleeding and stained during the first three days of shiva nekiyim needs to consult a posek.<ref>Rama 196:10 is lenient, but the Shach argues. Badei Hashulchan 196:146 is strict unless this bruise will bleed for a long time.</ref> Sephardim treat the ketem the same during the first 3 days as the last 4 days.<ref> | |||
==Preparing for the Mikveh== | |||
# Before going to the mikveh a woman must wash her armpit and concealed areas with water and comb her hair so that the hairs aren't stuck together. Additionally, a woman should wash her whole body and hair in hot water.<ref>The gemara Bava Kama 72a records that Ezra Hasofer established ten institutions and one of them was that a woman should wash herself before going to the mikveh. Tosfot Niddah 66b s.v. im cites a dispute between Rabbenu Tam and Rabbenu Shemarya in the name of Rashi about what this institution included. Rabbenu Shemarya held that it included washing the entire body, while Rabbenu Tam held it only included the hair. Tosfot concludes that one should be strict for Rabbenu Shemarya and also such is the practice. The Rosh (Mikvaot no. 37) holds like Rabbenu Tam but says it is a proper practice to wash the entire body. The Rambam (Mikvaot 2:16) also holds that the institution was to wash one's hair before going to the mikveh. The Shach 199:2 concludes that the agreement of the poskim was like Rabbenu Tam nonetheless the proper practice is to wash the entire body.</ref> | |||
# Besides the washing a woman must check herself to be sure that she doesn't have any chasisa on herself before going to the mikveh.<ref>The gemara Bava Kama 72a explains that the idea that a women has to check herself before going to the mikveh is a biblical obligation. The [http://www.hebrewbooks.org/pdfpager.aspx?req=9381&st=&pgnum=401 Rashba (Torat Habayit 31a)], Ran (Shavuot 6a s.v. masrich), and Ramban (cited by Tur 199:1) write explicitly that the obligation to check oneself for a chasisa before going to the mikveh (iyun) is biblical. Shach 199:2 agrees. However, the Bet Yosef 199:6 s.v. lechen suggests that the Tur held checking was only a rabbinic obligation. See the [http://www.hebrewbooks.org/pdfpager.aspx?req=412&st=&pgnum=181 Shaarei Tzion 30] who suggests that this might also be the opinion of a number of rishonim, though he admits that his approach isn't supported by much evidence.</ref> | |||
# A woman shouldn't wash her hair before going to the mikveh with cold water or a type of liquid that would make her hair tangled.<ref>Gemara Niddah 66b, Shulchan Aruch YD 199:2</ref> | |||
# Initially a woman should do her washing immediately prior to going to the mikveh. A proper minhag is that a woman start her washing for the mikveh at the end of the day and continue into the night until she goes to the mikveh. <ref>Shulchan Aruch YD 199:3</ref> In cases of extenuating circumstances it is permitted to do the washing before going to the mikveh entirely during the day or entirely at night.<ref>Rama YD 199:3</ref> In such cases a person should consult a rabbi. | |||
==Going to the Mikveh== | ==Going to the Mikveh== | ||
# A woman who was Tameh as a niddah or zavah stays Tameh forever, even years later, until she goes to the Mikveh.<ref>Gemara Shabbat 64b explains that a Niddah remains tameh until she goes to the mikveh in her proper time. The Rambam Isurei Biyah 4:3 adds that she is a Niddah even years later until she goes to a mikveh. Shulchan Aruch YD 197:1 codifies this. | # A woman who was Tameh as a niddah or zavah stays Tameh forever, even years later, until she goes to the Mikveh.<ref>Gemara Shabbat 64b explains that a Niddah remains tameh until she goes to the mikveh in her proper time. The Rambam Isurei Biyah 4:3 adds that she is a Niddah even years later until she goes to a mikveh. Shulchan Aruch YD 197:1 codifies this. | ||
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* The Mishna Brurah 326:7 writes that there is what to rely on to go to a lukewarm mikveh on Friday night. Shemirat Shabbat Kehilchata (ch. 14 fnt. 14) cites the Divrei Chayim who says that the minhag is that the women go in a warm mikveh on Friday night.</ref> Sephardim should try to avoid going to a warm or lukewarm mikveh at night and instead go during Ben Hashemashot.<ref>Taharat Habayit v. 2 p. 452 suggests going to the mikveh during ben hashemashot so as to avoid the prohibition of bathing in hot water on Shabbat. He cites the Bnei Binyamin p. 104 as saying that it was the minhag yerushalayim to go to the mikveh during ben hashemashot. He explains that since it is only a derabbanan prohibition to go to the mikveh during the day it is permitted during ben hashemashot. He concludes that if it isn't possible to go during ben hashemashot she may go at night and not delay her night of tevilah.</ref> | * The Mishna Brurah 326:7 writes that there is what to rely on to go to a lukewarm mikveh on Friday night. Shemirat Shabbat Kehilchata (ch. 14 fnt. 14) cites the Divrei Chayim who says that the minhag is that the women go in a warm mikveh on Friday night.</ref> Sephardim should try to avoid going to a warm or lukewarm mikveh at night and instead go during Ben Hashemashot.<ref>Taharat Habayit v. 2 p. 452 suggests going to the mikveh during ben hashemashot so as to avoid the prohibition of bathing in hot water on Shabbat. He cites the Bnei Binyamin p. 104 as saying that it was the minhag yerushalayim to go to the mikveh during ben hashemashot. He explains that since it is only a derabbanan prohibition to go to the mikveh during the day it is permitted during ben hashemashot. He concludes that if it isn't possible to go during ben hashemashot she may go at night and not delay her night of tevilah.</ref> | ||
# A woman may only go to the mikveh on Friday night if her husband is in town.<ref>Rama 197:2. Badei Hashulchan 197:23 explains that when her husband is in town it is permitted to go because of the mitzvah of pru urevu but if not then it is forbidden as it appears like she's fixing her status of tumah (metaken). This is based on the Trumat Hadeshen 255. See Madenei Yom Tov (Mikvaot no. 37 fnt. 10).</ref> | # A woman may only go to the mikveh on Friday night if her husband is in town.<ref>Rama 197:2. Badei Hashulchan 197:23 explains that when her husband is in town it is permitted to go because of the mitzvah of pru urevu but if not then it is forbidden as it appears like she's fixing her status of tumah (metaken). This is based on the Trumat Hadeshen 255. See Madenei Yom Tov (Mikvaot no. 37 fnt. 10).</ref> | ||
===Tevilah by Day=== | ===Tevilah by Day=== | ||
# It is forbidden for a woman to go to the mikveh by day whether it is her seventh day of Shiva Nekiyim or even the eighth day or later.<ref> | # It is forbidden for a woman to go to the mikveh by day whether it is her seventh day of Shiva Nekiyim or even the eighth day or later.<ref> | ||
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# In cases where it is impossible to go to the mikveh during the night such as because of danger, a woman may go to the mikveh during the day on the eighth day of her Shiva Nekiyim but not her seventh day.<ref>Gemara Niddah 67b, Shulchan Aruch 197:4</ref> | # In cases where it is impossible to go to the mikveh during the night such as because of danger, a woman may go to the mikveh during the day on the eighth day of her Shiva Nekiyim but not her seventh day.<ref>Gemara Niddah 67b, Shulchan Aruch 197:4</ref> | ||
# After the fact, even though it is forbidden, if nonetheless a woman went to the mikveh during the day on the seventh or eighth day it is effective. Some say that it isn't effective if she went on the seventh by day.<Ref>Shulchan Aruch YD 197:5</ref> Even in such a case she should not tell her husband that she went to the mikveh and either way it is forbidden for them to be together until the night.<ref>Rama YD 197:5, Badei Hashulchan 197:67</ref> | # After the fact, even though it is forbidden, if nonetheless a woman went to the mikveh during the day on the seventh or eighth day it is effective. Some say that it isn't effective if she went on the seventh by day.<Ref>Shulchan Aruch YD 197:5</ref> Even in such a case she should not tell her husband that she went to the mikveh and either way it is forbidden for them to be together until the night.<ref>Rama YD 197:5, Badei Hashulchan 197:67</ref> | ||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
[[Category: Women]] | [[Category: Women]] | ||
