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After the woman went to the mikveh and has not yet seen any blood there is time when she is expecting her next period during which she is forbidden to her husband. That day when she is considered to be expecting her period is called a veset[[Veset]] (plural: vestot). If it is established as a pattern (veset kavuah) it is treated more seriously, while if that day isn't established in some pattern there are a few days on which she is considered to be anticipating her period (veset sheino kavuah).<ref> The Gemara in Masechet Shevuot 18b establishes the requirement for a husband and wife to abstain from intimacy at certain times when the onset of the wife’s menstrual flow is anticipated. based on the pasuk (Vayikra 15:31), “Ve’hizartem Et Beneh Yisrael Mi’tum’atam” (“You shall separate the Israelites from their impurity”). The Gemara explained this verse to mean that one must separate from his wife on the occasions when she is prone to becoming impure. Even though no blood has been sighted, and, as such, the wife is still Tehora, the couple may not engage in intimacy, given the likelihood of the wife’s becoming Nidda during these periods.</ref>
==A Woman without an Established Veset Pattern==
[[File:Veset.jpg|thumb|Onah Beynonit on ל, Chodesh on א, and Haflagah of 33 on ג]]
# Most women today don't see their period in a regular pattern. If that is the case, there are 3 concerns of veset that apply to such a woman: Onah Beynonit (regular period), Chodesh (monthly pattern), and Haflagah (interval pattern). Each of these apply from the last time she saw her period.
===Onah Beynonit===
# A woman who doesn't have a fixed veset (established with 3 times), which is very common, has to observe a veset on the 30th day from her last period and that is called an Onah Beynonit.<ref>
* Rashi Niddah 15a s.v. Bitoch explains that a woman is concerned about a 30 day veset since by default that's when a woman sees her period. The Ramban (Chiddushim 15a s.v. vehu) supports this opinion from the Yerushalmi Niddah 2:4. The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=367 Torat Habayit 15a]) based on Rashi writes that any woman who doesn't have a fixed veset needs to be concerned about the Onah Beynonit. The Ran Shevuot 4b-5a s.v. garsinan understood Rashi that there's an Onah Beynonit even if a woman has a fixed veset but argues that the concern of Onah Beynonit should only exist if she doesn't have a fixed veset. The idea of an Onah Beynonit is codified by the Tur and Shulchan Aruch 189:1.
* The Shach 189:30 quotes many rishonim who don't quote the concept of Onah Beynonit. Furthermore, he concludes the Onah Beynonit will almost always fall out at the same time as the veset hachodesh. Sidrei Tahara 189:12 offers a few cases where they don't align. The Chacham Tzvi 114 argues with the Shach and defends Shulchan Aruch. Pri Deah (Siftei Levi 189:30) writes that the majority of poskim do not hold like the Shach. Chochmat Adam 112:5 is strict for the Shach and Shulchan Aruch. </ref>## Some poskim also count the 31st day as the Onah Beynonit. <Ref>The Chavot Daat 189:12 doesn't accept the Shach's major premise but accepts another aspect of his approach which is that the Oneh Beynonit isn't on the 30th day as is the opinion of Shulchan Aruch but that it is the 31st day. Kitzur Shulchan Aruch 155:3 adopts the opinion of the Chavot Daat to calculate the Onah Beynonit as the 31st dayexclusively. Rav Hershel Schachter (notes to Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky page 308) says to be machmir for Chochmat adam 112:5 to separate on both days 30 and 31. Badei Hashulchan 189:8 writes that one should be strict to separate on day 30 and day 31, except in an extenuating circumstancecircumstances in which case one should be strict only for day 30.</ref> Sephardim aren't concerned for this opinion.<ref> Rav Ovadia Yosef in Taharat Habayit v. 1 p. 77 accepts Shulchan Aruch that the Onah Beynonit is the 30th day.</ref>## If a woman always sees past the 30th day some poskim believe that she doesn't need to worry about the Onah Beynonit. However, many poskim hold that she still needs to worry about her Onah Beynonit.<ref>The Taharat Yisrael 186:13 writes that once a woman always sees past the 30th day we can establish her as having a pattern of not seeing before then. If so, she doesn't need to be concerned about the Onah Beynonit on the 30th day. This idea is also found in the Trumat Hadeshen 247 and Shulchan Aruch YD 186:3. See also Ritva Niddah 15a s.v. amar rabbi shimon. Rav Moshe Feinstein (Igrot Moshe YD 2:72), Rav Ovadia Yosef (Taharat Habayit v. 1 p. 150), and [http://www.yutorah.org/sidebar/lecture.cfm/868501/rabbi-mordechai-i-willig/niddah-shiur-51-negative-veset-onah-beynonit/ Rabbi Mordechai Willig (Niddah Shiur 51)] accept this leniency. However, many achronim disagree and write that this idea of the Trumat Hadeshen only applies to not having to do a bedika before tashmish but not for the topic of veset. This is the opinion of the Chelkat Yakov 2:74, Minchat Yitzchak 6:82, and Badei Hashulchan 186:25 and 189:4. </ref>
===Veset Hachodesh (Monthly Pattern)===
[[File:Veset short month.jpg|thumb|Beynonit and Chodesh on א, Haflagah of 33 on ד]]# If a woman doesn't have an established veset, she should mark the day of the month on the Hebrew calendar when she last saw and her veset will be on the same day of the month the next month.<Ref>Shulchan Aruch Y.D. 189:6</ref> Whether the veset falls out by night or by the day depends on the last time she saw. If it was by day the veset is by day and if it was by night then the veset is by night.<Ref>Shulchan Aruch Y.D. 189:13</ref># The veset hachodesh is established from month to month irrelevant of whether the month is 29 or 30 days.<ref>Tosfot Niddah 64a s.v. itmar, Raavad p. 48, Rashba (Torat Habayit 9a), Tur and Shulchan Aruch Y.D. 189:6</ref># The veset hachodesh goes by the lunar calendar. The solar calendar is irrelevant.<ref> Shoshanat Ha'amakim 7:4 </ref>'''Non-Established Veset for the 29th of the Month'''# If a woman saw on the 29th day of the month she is only concerned for the 29th day of the next month, independent of whether the months are complete or incomplete.<ref>Aruch Hashulchan 189:12 implies this as he writes that there's no concern from the 29th of Adar to the 30th of Nissan even though both are in a sense Erev Rosh Chodesh since they're both not the same day of the month or a Rosh Chodesh.</ref>'''Non-Established Veset for the 1st of the Month'''# If a woman saw on the 1st day of the month she is only concerned for the 1st day of the next month , independent of whether the months are complete or incomplete.<Ref>Badei Hashulchan 189:104, Otzrot Moshe Niddah v. 1 p. 231. Otzrot Moshe explains that if she saw on the 1st of Nissan we're not concerned for the 30th of Nissan, which usually is the first day of Rosh Chodesh Iyar even though she previously saw on Rosh Chodesh Nissan. This is against the implication of the Aruch Hashulchan 189:12 who holds that a veset can be established from the Rosh Chodesh to Rosh Chodesh even if they're different days of the month.</ref>'''Non-Established Veset for the 30th of the Month'''# If a woman saw on the 30th day of the month, if the next month would have 30 days she would be concerned for the 30th day. However, if the next month only has 29 days in it, which is the usual case, according to some poskim she has a non-established veset on the 29th day of the month, according to others she has a non-established veset on the 1st of the subsequent month, and some say she doesn't have to be concerned at all. [This is based on the usual arrangement of the calendar to have months of alternating lengths of 29 and 30.]<ref>Mishmeret Hatahara v. 1 p. 245-6 quotes that the Aruch Hashulchan 189:12 writes that she is concerned for the 29th since it is erev rosh chodesh. However, the Imrei Avraham 2 argues that we're concerned that since the 30th day of the first month was the first day of rosh chodesh the next period is expected on rosh chodesh even though there's only one day rosh chodesh. Lastly, the Pri Deah (Turei Kesef 189:17) understands the Bach as holding that there's no day to be concerned for since there is no 30th of the month this month. Badei Hashulchan (189:13 Biurim s.v. chosheshet p. 107) agrees that there's no such concept of being concerned for the last day of the month (like the Aruch Hashulchan) and expecting the period on a 29th because of seeing on the 30th last month. Also, there's no concept of being concerned from the 30th to the 1st of the subsequent month just because they're all rosh chodesh (like the Imrei Avraham), until it is a more established veset for rosh chodesh. He says that she should expect on the 30th of the next month. Meaning, if she saw on the 30th of Nissan, she's not concerned for the 29th of Iyar or the 1st of Sivan but is concerned for the 30th of Sivan. Nitai Gavriel 2:94:3 is concerned for both the 30th of the next month and the 1st of the subsequent one. In the footnote he cites Avnei Yishfeh 189 in the name of the Rav Ben Tzion Abba Shaul that she is concerned for anything. Badei Hashulchan cites Shevet Halevi 2:124 as lenient on the 29th. Laws of Niddah (R' Forst, v. 1 p. 300) is lenient.</ref>'''Established Veset for Rosh Chodesh'''# In terms of creating a veset with Rosh Chodesh, if a woman saw on three rosh chodesh's she has a veset for rosh chodesh, even if one of them is on the first day of rosh chodesh and the other is on the second day of rosh chodesh. In all of these cases she should keep her veset for two days of rosh chodesh when rosh chodesh is two days. A few examples are if she saw on the:## 1st of Nissan, 30th of Nissan, and 1st of Sivan## 1st of Iyar, 1st of Sivan, and 30th of Sivan## 30th of Nissan, 1st of Sivan, and 30th of Sivan. In all these cases she has established a veset for Rosh Chodesh, since all of the days are Rosh Chodesh.<ref>Badei Hashulchan 189:48 based on the Bach. Nitai Gavriel 2:94:4 cites the Bach and then cites the Tehila Ldovid and Shaarei Tohar who disagree since they weren't all on the same day of the month.</ref># If a woman has a veset for Rosh Chodesh on the first day of each month, for example, the 1st of Nissan, the 1st of Iyar, and the 1st of Sivan, then she does not need to be concerned for the first day of rosh chodesh on the 30th.<ref>Badei Hashulchan 189:48 isn't sure about the case where she saw on the 1st of the month for 3 months if she needs to be concerned for the first day of rosh chodesh. In the additions in the back of the sefer he quotes the Piskei Dinim of Tzemech Tzedek as saying she should only be concerned for the first day of the month and not both days of rosh chodesh.</ref>
===Veset Haflagah (Interval Pattern)===
[[Image:Haflagah.jpg|200px|left]]
# If a woman doesn't have an established veset, she should calculate the interval between the last time she saw her period and two times ago.<ref>Shulchan Aruch 189:2</ref> Counting the same number of days from the last period establishes the day of the veset. Whether the veset falls out by night or by the day depends on the last time she saw. If it was by day the veset is by day and if it was by night then the veset is by night.<Ref>Pitchei Teshuva 189:9 citing the Nodeh Beyehuda YD 2:83. The Badei Hashulchan 192:92 outlines the two positions regarding this question. The Shulchan Aruch Harav holds that the amount of Onot (12 hour periods) are counted from the last time she saw until this time and then the next veset is expected that number of Onot from her period. For example, if she saw on Sunday day and then again Saturday night 4 weeks later (which is 55 Onot), she would have a veset haflagah on the Shabbat day 4 weeks later (which is also 55 Onot). However, the Nodeh Beyehuda argues that we count the days and only afterwards do we establish which Onah within the day it was, night or day. Therefore, in the above example, she would have her veset haflagah on Motzei Shabbat 4 weeks later.
Therefore, a woman would not establish a veset haflagah kavuah if the 3 intervals aren't in the same Onah. However, regarding a veset sheino kavuah the Badei Hashulchan concludes that the veset is established even if the two periods are in different Onot and we would follow the veset haflagah from the Onah of the last period. </ref> However, a # A minority opinion holds that unless both the first and second period which create the haflagah interval are both in the day or both by night there is concern of a veset even as a veset sheino kavuah.<ref>Aruch Hashulchan 189:26</ref>
===Uncommon Vestot===
==A Woman with an Established Veset Pattern==
===Veset Hachodesh (monthly pattern)===
# If a woman sees her period on a certain day on the Hebrew calendar that is called a veset hachodesh.<ref>The Gemara Niddah 39b and 64a both use cases of veset that are tied to the monthly calendar. Tosfot 64a s.v. itmar explains that a veset is established by the Jewish calendar even if some months are 29 days and others are 30. This is also the opinion of the Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=46 Baalei Hanefesh p. 48] cited by Rashba), Rashba (Taharat Habayit 9a and Mishmeret Habayit 9a), Rambam (Isurei Biyah 8:6), Maggid Mishna (Isurei Biyah 8:6), Tur and Shulchan Aruch 189:6. Even though the Ramban (in his Chiddushim 64a) questions this approach , in his Hilchot Niddah 5:12 he accepted it.</ref>Thus, if she has her period three consecutive times on the same day of the hebrew month, she has established a regular set cycle and can expect to have her next period on the same day the following month. For example, if she had her period on 26th of Elul, 26th of Tishrei and 26th of Cheshvan, she can expect her next to be on 26th of Kislev.<ref>Shulchan Aruch 189:2, Shoshanat Ha'amakim 7:2c</ref>====Day of the Week====# A corollary of the veset of the month is the veset of the day of the week. A woman who usually sees on a day of the week every certain number of works that weeks creates a veset. For example, if she saw on Sunday and then 29 days later on a Sunday she needs to be concerned about the Sunday after four weeks later. That weeks becomes a veset kavua with three times and is a veset sheino kavuah with one time. <ref>Niddah 11a, Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=355 Torat Habayit 9a]), Shulchan Aruch YD 189:6</ref> If a veset of the day of the week can be viewed as a veset of haflagah we look at it as a veset of haflagah.<Ref>Chavot Daat 189:4 writes that if the veset of the day of the week is established as a haflagah of the same day of the week then it is a veset of haflagah. For example, if a woman saw on 4 Sundays , 3 weeks apart then she has a veset of haflagah of 22 days. However, if she only saw 3 times like that then she only has a veset for every third Sunday. Igrot Moshe YD 1:122 isn't certain that we follow the Chavot Daat where the veset of the day of the week is consistent but is sure that we follow a haflagah if the day of the week is increasing.</ref> 
===Veset Haflagah (interval pattern)===
# If a woman sees her period after an interval of a certain number of days that is called a veset haflagah. For example, if she sees every 28 days that is a veset.<ref>Gemara Niddah 63b, Tur and Shulchan YD 184:1</ref>
===Uncommon Vestot===
====Physical Activity Causing a Period====
# A woman who jumps and sees her period each certain number of days after 3 times she establishes a veset for seeing on that day of the interval only when she jumps.<ref>The Gemara 11a quotes a Briatta that states that a veset can't be established based on an unexpected event such as jumping, however, a veset which is a combination of both jumping and days can be established. The Tosfot 11a s.v. elah and Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=363 Torat Habayit 13a]) maintain that it is impossible to create a veset for jumping alone. However, the Baal Hameor Hamaor (cited by the Rashba) and Tur 189:17 argue that the gemara was only offering an explanation of the Briatta but Rav Huna held that jumping alone establishes a veset. Shulchan Aruch 189:17 follows the opinion of the Tosfot.Rama writes that although it cannot establish a veset, it could create a veset sheayno kavua</ref> The period is established after 3 times and before then she is concerned for her regular veset of interval and day of the month.<ref>Shach 189:48, Pri Deah (Siftei Levi 189:48)</ref> The same can be established for a day of the month and jumping.<ref>Shulchan Aruch 189:18</ref>
# If she has an established veset of a combination of jumping and an interval or days of the month she is permitted until the time in the day when she jumps.<ref>Chavot Daat 189:25</ref>
 
====Indicators of a Period====
# A veset can be created based on physical signs of the body such as strechingstretching, yawning, burping, flatulating, sneezing, having an ache in one's stomach area, or fever. One sneeze or yawn would not qualify because that is normal; it must be a sneezing fit or yawning fit of some sort.<Ref>Mishna Niddah 63a, Shulchan Aruch YD 189:19. Shach 189:53 writes that there are different interpretations of מתעטשת, either sneezing or passing gas, but both of them are correct in Halacha </ref> # In order to be veset kavua has to be 3 of the same symptom, not 1 yawn and 2 sneezes.<ref> Shulchan Aruch 189:23 </ref># PMS, irritability and ice cream cravings aren't considered reliable indicators to create a veset.<ref> Rabbi Forst The Laws of Niddah pg. 340 </ref> 
====Increasing Days of the Month====
# A woman doesn't need to be concerned of a increasing veset before it is established.<ref>Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=47 Baalei Hanefesh p. 49]), Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=366 Torat Habayit 14b]), Shulchan Aruch 189:11</ref>
# Consistently seeing on an earlier day of the month establishes a veset just like seeing consecutively later days.<Ref>Badei Hashulchan 189:58</ref>
# Consistently seeing on days of the month 2 days beyond the last month also establishes a veset. <Ref>Badei Hashulchan 189:58</ref>
# If she sees 15, 16, 18 that’s not a pattern.<ref> Shulchan Aruch 189:10 </ref>
# If a woman has a cyclical pattern of seeing on the 15th of the month, next month on the 16th, next on the 17th, then the next month jumps back to the 15th, 16th, 17th, and again 15th, 16th, and 17th, she has established a veset for that pattern.<ref>Rabbenu Chananel understood the gemara Niddah 64a that you need to see 9 times in a pattern to establish a changing veset such as the 15th of one month, then the 16th of the next month, and then the 17th of the third month, the cycle continues for another 6 months starting the fourth and seventh time again on the 15th. Tosfot disagrees with Rabbenu Chananel in the gemara. Rashba (Torat Habyait 14b) writes that even though we disagree with the Rabbenu Chananel’s understanding we still hold that his case is considered a veset. Tur and Shulchan Aruch YD 189:8 agree. Shach 189:20 holds that this pattern is established even according to Shmuel without seeing on the 18th for each series to create this pattern.</ref>
# In fact, if a woman has a alternating pattern switching between the 15th of the month and the 16th, by seeing this switch 3 times, which is altogether 6 periods, she establishes a veset.<ref>Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=51 Baalei Hanefesh p. 53]), Taz 189:10, Shach 189:21. See there in Raavad who treats this as two separate vestot, while the Shach treats it as single cyclical pattern.</ref>
 
====Increasing or decreasing intervals====
# If a woman sees for a certain intervals that are increasing over time that establishes a veset. There is a dispute if three or four times is necessary to establish a veset. For example, if she sees after 30 days, then after 31, then after 32, the woman would have to consider herself as having a veset but also be strict as though she didn't have a veset.<ref>The Gemara Niddah 64a records a dispute between Rav and Shmuel regarding an increasing veset of days during the month. Rav holds that it is established with three times and Shmuel holds it is established with four times since you need four times in order to establish three increases. Tosfot s.v. itmar extends this idea to increasing intervals. The opinion of Tosfot is codified by Tur and Shulchan Aruch YD 189:5. The Shach 189:6 explains that to establish a veset of increasing intervals for Rav it would take seeing four times which is equal to three intervals and according to Shmuel seeing five times which is equal to four intervals. Taz 189:6 agrees. Shulchan ruch Aruch 189:7 rules that we're strict for both the opinion of Rav and Shmuel.Shoshanat Haa'makim 7:2b agrees</ref># Increasing intervals can be established whether they increase by one day at a time or multiple days as long as it is consistent. <ref>Rashba (Mishmeret Habayit 11b), Maggid Misna Mishna (Isurei Biyah 8:6), Shulchan Aruch 189:5, Shach 189:11</ref> However, a intervals that progressively increase (e.g. 30, 31, 33, 36) isn't considered a halachic pattern to create a veset.<ref>Shach 189:12</ref># A decreasing veset is established just like an increasing veset.<ref> Shach 189:9 and Shach 189:68, Shoshanat Haa'makim 7:2b. See Tosfot Niddah 9b s.v. pichta. Sidrei Tahara 189:3 supports the Shach from the Raavad 3:6. The Peleti 189:6 accepts the Raavad's opinion but wonders how it is rationale rational, since eventually the veset should run to the point that she won't see anymore and isn't a natural progression.</ref> 
====Veset for Hours====
# If a woman establishes three times that she always starts seeing her period a certain hour of the day but doesn't establish any day for her veset (either by intervals or by of the month), then she is concerned about her regular non-kavuah vestot only for that hour.<ref>The Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=30 Baalei Hanefesh p. 32]) writes that if a woman has a veset only for a specific hour during the day and not for days that can establish a veset for that hour. Shulchan Aruch 189:3 codifies the opinion of the Raavad. Chavot Daat 189:4 explains that if she doesn’t have a veset for days and does have an established hour, she only needs to keep her non-kavuah vestot during that hour that she has a veset for.</ref>
==Bedika during Veset==
# A kavuah veset requires a bedika during the veset and if she didn’t do one then she is forbidden to her husband until she does a bedika. However, a veset that is not established, after the day passes, doesn’t require a bedika.<ref>Rashba (Torat Habayit 15b), Shulchan Aruch 189:4. Even though Shulchan Aruch YD 184:9 rules like the Rambam, the Shulchan Aruch retracted and held like the Rashba in Shulchan Aruch YD 189:4.<br /ref> This bedika can be performed at night.<ref> Badei Hashulchan 184* Although the Taz 189:53 5 writes that you can do this a veset sheayno kavua only doesn't need require a check at night, even though the Rama in Siman 196 says ideally we should not to look at bedikot at night, that is only for a case where the seven clean days where she woman normally has been nidda to this point. </ref> She must conduct a full internal check, as she does veset kavua and deviated once but for a hefsek tahara and during her 7 clean days.<ref>Pitchei Teshuva 184:16 quoting the Chavot Daat, Taharat Habayit 1:3:2, Shoshanat Ha'amakim 7:9 </ref># How many times does she have to do a bedika? Many poskim that ideally she should do woman who never has a bedika in the beginning and the end of the veset.<ref>Chavot Daat 184:9 holds that she needs to have kavua we would require a moch dachuk the entire veset. Kitzur Shulchan Aruch 154:6 agrees. Howevercheck, the Tosefta (Niddah 9:2) states that Nekudot Hakesef there disagrees and says in all cases a women should do two bedikot during the veset. The Grakavua doesn's emendation of the Tosefta is that she only needs to check once during the veset. [http://www.hebrewbooks.org/pdfpager.aspx?req=14334&pgnum=231 Chazon Ish YD 80:20-22] holds that ideally she should do t require a bedika once at the beginning and once at the end of the veset. Taharat Habayit v. 1 p. 127, Shoshanat Ha'amakim 7:9, Badei Hashulchan 184:54, and The Laws of Niddah v. 1 p. 136 agree. Igrot Moshe YD 3:48 writes that within the veset the women should check herself a few times. </ref>
# Some poskim hold that no bedika is necessary during a non-established veset (besides the Onah Beynonit which is treated like an established veset).<ref>The Bet Yosef 184:9 explains the Rashba as holding that there's no obligation to do a bedika during a veset sheino kavuah. [http://www.yutorah.org/sidebar/lecture.cfm/868467/rabbi-mordechai-i-willig/niddah-shiur-50-bedika-during-veset-sheino-kavuah/ Rabbi Mordechai Willig (Niddah Shiur 50, at the end of the shiur] and notes to The Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky pg. 314) holds like this opinion. see there pg. 226</ref> Other poskim hold that initially a woman should do a bedika.<Ref>Badei Hashulchan 184:58 is strict if possible. The Laws of Niddah v. 1 p. 279 writes that a woman should do a bedika during a veset sheino kavuah and that's the minhag.</ref>
===How does she Check?===
# She must conduct a full internal check, as she does for a hefsek tahara and during her 7 clean days.<ref>Pitchei Teshuva 184:16 quoting the Chavot Daat, Taharat Habayit 1:3:2, Shoshanat Ha'amakim 7:9 </ref>
# This bedika can be performed at night.<ref> Badei Hashulchan 184:53 writes that you can do this check at night, even though the Rama in Siman 196 says ideally we should not to look at bedikot at night, that is only for the seven clean days where she has been nidda to this point. </ref>
# A woman with an irregular cycle should not sit in a bath or go swimming at her onah benonit, nor should a woman with a regular cycle on her anticipated day, since she is likely to have her period on that day, she must avoid activities that can wash away a possible discharge of blood without her knowing.<ref>Taharat habayit 1:3:4, Shu"t Yabea omer YD 6:16:5, Shoshanat Ha'amakim 7:11, Badei Hashulchan 184:55 </ref> A shower is permitted but she shouldn't wash that area. If she did take a bath or wash inside, she is still permitted to her husband after the day is over if she checked afterwards. <ref>Taharat habayit 1:3:4, Shu"t Yabea omer YD 6:16:5, Shoshanat Ha'amakim 7:11. </ref>
 
===How many times does she have to do a bedika? ===
# Many poskim that ideally she should do a bedika in the beginning and the end of the veset.<ref>Chavot Daat 184:9 holds that she needs to have a moch dachuk the entire veset. Kitzur Shulchan Aruch 154:6 agrees. However, the Tosefta (Niddah 9:2) states that a women should do two bedikot during the veset. The Gra's emendation of the Tosefta is that she only needs to check once during the veset. [http://www.hebrewbooks.org/pdfpager.aspx?req=14334&pgnum=231 Chazon Ish YD 80:20-22] holds that ideally she should do a bedika once at the beginning and once at the end of the veset. Taharat Habayit v. 1 p. 127, Shoshanat Ha'amakim 7:9, Badei Hashulchan 184:54, and The Laws of Niddah v. 1 p. 136 agree. Igrot Moshe YD 3:48 writes that within the veset the women should check herself a few times. </ref>
==How to Uproot a Veset==
# A veset kavuah is uprooted only after missing it three times, while a non-kavuah veset is uprooted with one time.<Ref>Rav Papa in Niddah 64a says that a non-kavuah veset is established and removed with one time. However, a kavuah veset the Mishna 63b says takes 3 times to establish and remove. Tur and Shulchan Aruch 189:2 codify this.</ref>
# If she has a veset kavua to see every 20 days, and one time sees after 30 instead, she needs to be concerned about 20 days after that as kavua, and if she doesn't see at 20, then 30 as ayno kavua (meaning ten days after 20). If she then sees on that day 30, she needs to be concerned for both of those days on the next cycle once again. If she sees on 30 a third time, day 30 becomes the new veset kavua. If after one or 2 deviations from 20 to 30, she then sees 20 again, that becomes kavua again and 30 goes away. <ref> Shulchan Aruch 189:14 </ref>
 
===A Non-established Veset===
# A non-established veset (veset sheino kavuah) is uprooted if she missed seeing blood once<ref>Gemara Niddah 64a establishes that she only needs to uproot it once. Shulchan Aruch 189:2 codifies this.</ref> and even if she forgot and didn't do a bedika.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=40885&st=&pgnum=435 Ramban (Hilchot Niddah 5:19)], The Laws of Niddah v. 1 p. 325</ref>
===Onah Beynonit===
# If a woman saw before the 30th day she doesn't need to worry about the original 30th day and just recalculates the Onah Beynonit from the last time she saw. For example, if a woman saw on the 20th day after her last period she doesn't need to be concerned about the Onah Beynonit from her last interval which would land 10 days after her period (which could be her tevilah night). Rather the Onah Beynonit is reset and she is concerned for the 30th day from her last period.<ref>Bach 189:16, Chavot Daat 189:13, Rabbi Akiva Eiger 189:3, Peticha Pitchei Teshuva 189:10 citing Chavot Daat 189:13, and Sidrei Tahara 189:13 all hold that the Onah Beynonit is interrupted by an earlier period and is recalculated from the time of the last period. This is unlike the position of the Taz 189:17 who says that the Onah Beynonit is always established and remains in place even if she seems sees earlier..</ref>
==When is the veset?==
==How Long is a Veset?==
# Some Ashkenazic poskim consider a veset 24 hours, the time period when she expects to see blood and also the time period beforehand.<ref>Rav Moshe Feinstein (Igrot Moshe 3:48) is strict for the Or Zaruah. Badei Hashulchan 189:7 is strict for the Or Zaruah.</ref> Others are lenient.<ref>Rav Hershel Schachter (notes to The Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky pg. 308), [http://www.yutorah.org/lectures/lecture.cfm/867643/Rabbi%20Mordechai%20I.%20Willig/Niddah%20Shiur%2045%20-%20Timing%20of%20Avi'asaf,%20Veset%20Or%20Zaruah Rabbi Mordechai Willig (Niddah shiur 45 min 35-41)] holds that we can be lenient against the Or Zaruah since that is the opinion of the Shulchan Aruch, Rama, Taz 184:2, and Chavot Daat (quoted in Pitchei Teshuva 184:7). Also, even the Shach 184:7, who is concerned for the Or Zaruah holds that it only applies if she has a fixed veset but since most women don't have that we can be lenient. Taharat Habayit v. 1 pp. 55-58 holds that Sephardim should follow Shulchan Aruch and don't need to follow the Or Zaruah unlike the Ben Ish Chai (Tzav no. 1). Shoshanat Ha'amakim 7:7 agrees</ref>
# If a woman sees for several days we still calculate the veset based on the initial seeing of blood. <ref>
* The Raavad (Baalei Hanefesh cited by Bet Yosef 184:5) writes that if a woman always sees blood at night and a bit into the day her veset is established as that night as well as the time that it would extend into the day. The Bet Yosef 184:5 writes that there three opinions about this case whether only the night is established, or both the night and the day, or the night and the hour in the day during which she always sees. Shulchan Aruch 184:5 follows the Raavad.
## If a woman had a veset kavuah for the chodesh she is concerned for the first three months of pregnancy.<ref>Tur and Shulchan Aruch 189:16, Maharshal cited by Taz 189:31, Shach 189:45, Darkei Tahara p. 83. The explanation is that since the veset is established by the calendaric date there is a concern that she will see then even though she didn't see anything the previous month. It is unlike other expected periods that depend on a time interval which according to some poskim don't apply when she didn't see anything the previous month.</ref>
# A post-partum woman whether she is nursing or not needs to be concerned about vestot if she does see her period. That is, she needs to be concerned about a non-established veset, establishing a veset, and about a previous veset.<ref>The gemara Niddah 9a treats a post-partum woman as someone who isn't supposed to see her period for 24 months. Based on the Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=363 Torat Habayit 13a]) this has relevance to not being concerned about veset. The Shulchan Aruch 189:33 rules that a woman who gave birth doesn't establish a veset for 24 months whether or not she is actually nursing, but should be concerned for a non-established veset. The Shulchan Aruch 189:34 also rules that a woman who gave birth for 24 month doesn't need to be concerned for her old veset. Nonetheless, Igrot Moshe YD 3:52 rules that since nowadays women do see their period within 24 months of birth we have to be concerned for a veset during that time. This is also the opinion of Taharat Habayit v. 1 p. 85. Laws of Niddah v. 1 p. 376 writes that many poskim agree.</ref>
# The blood accompanying childbirth has no relevance to her veset, neither to establish a onah beynonit or a beginning of the interval to set when she'll bleed next. Until she menstruates once after childbirth there is no concern of veset.<ref>The Laws of Niddah v. 1 p. 375, Shoshanat Ha'amakim 8:2. Badei Hashulchan 189:33 s.v. shetireh writes that blood of childbirth is certainly different than niddah blood, however, he is unsure when the consider the blood accompanying the childbirth to have ended. </ref>
===24 Months after Childbirth===
# If a woman began menstruating before 24 months, according to many poskim her old veset applies and she can create a new established veset or a non-established veset. During that time she can't uproot an old veset by seeing on other times or by establishing a new established veset. <Ref>The Laws of Niddah v. 1 p. 376-7 clarifies that considering the period of 24 months after childbirth to be a time when she might see her period is only a chumra but it can't be used to uproot an old veset. However, if she did menstruate before 24 months then after 24 months there is no new concern immediately upon the conclusion of 24 months. </ref>
==Sources==
<references/>
[[Category:Niddah]]

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