The Night of the Wedding: Difference between revisions
From Halachipedia
No edit summary |
|||
| Line 3: | Line 3: | ||
* See the Rosh (Niddah 10:1) who writes that the reason for the stringency isn’t because of a concern of dam niddah because we could have attributed it to a wound. Rather it is because we treat all women the same as a mature woman who already saw her period. It isn’t clear why the adult women have a stringency themselves and the blood isn’t attributed to blood from a wound. See the Sidrei Tahara 193:3 who deals with this at length but isn’t satisfied by any answer. Taharat Habayit v. 1 p. 498 explains that the Rosh really to some degree accept the reason of dam niddah getting mixed into the dam betulim. Badei Hashulchan 193:1 explains the Rosh as saying that since the hymen of an adult woman might have dried up if she still sees blood it might not be dam betulim. | * See the Rosh (Niddah 10:1) who writes that the reason for the stringency isn’t because of a concern of dam niddah because we could have attributed it to a wound. Rather it is because we treat all women the same as a mature woman who already saw her period. It isn’t clear why the adult women have a stringency themselves and the blood isn’t attributed to blood from a wound. See the Sidrei Tahara 193:3 who deals with this at length but isn’t satisfied by any answer. Taharat Habayit v. 1 p. 498 explains that the Rosh really to some degree accept the reason of dam niddah getting mixed into the dam betulim. Badei Hashulchan 193:1 explains the Rosh as saying that since the hymen of an adult woman might have dried up if she still sees blood it might not be dam betulim. | ||
* See also the Sefer Eshkol (cited by Taharat Habayit p. 498) who suggests that the reason for dam betulim is because of a concern out of an excitement of the first biyah she might see blood like dam chimud. However, the Lechem Vsimla 193:1 points out that none of the poskim say that there’s a concern of dam betulim for a woman who was already married.</ref> | * See also the Sefer Eshkol (cited by Taharat Habayit p. 498) who suggests that the reason for dam betulim is because of a concern out of an excitement of the first biyah she might see blood like dam chimud. However, the Lechem Vsimla 193:1 points out that none of the poskim say that there’s a concern of dam betulim for a woman who was already married.</ref> | ||
== | ==The First Biyah== | ||
# The halacha is that every virgin whether or not she is bat mitzvah and whether or not she had her period yet, after the first biyah she is a niddah.<ref> | # The halacha is that every virgin whether or not she is bat mitzvah and whether or not she had her period yet, after the first biyah she is a niddah.<ref> | ||
* The Mishna Niddah 64b establishes that according to Bet Hillel a virgin who is younger than the age when it is normal to first get a period and gets married isn't tameh the night of her wedding even if there is blood. Rashi s.v. tinoket explains that we assume that the blood was hymenal blood (dam betulim) she is tahora. If the woman reached the age when it is normal for her to have a period she is only tahor for four nights. Lastly, the mishna concludes, if she already had her period she is only tahor one night. | * The Mishna Niddah 64b establishes that according to Bet Hillel a virgin who is younger than the age when it is normal to first get a period and gets married isn't tameh the night of her wedding even if there is blood. Rashi s.v. tinoket explains that we assume that the blood was hymenal blood (dam betulim) she is tahora. If the woman reached the age when it is normal for her to have a period she is only tahor for four nights. Lastly, the mishna concludes, if she already had her period she is only tahor one night. | ||
| Line 15: | Line 15: | ||
# A man shouldn't intentionally try to only accomplish a partial biyah so that she doesn't become forbidden to him.<ref>Rama 193:1, Badei Hashulchan 193:23</ref> | # A man shouldn't intentionally try to only accomplish a partial biyah so that she doesn't become forbidden to him.<ref>Rama 193:1, Badei Hashulchan 193:23</ref> | ||
# There was once a terrible practice for the couple to delay a few days after the wedding to have their first biyah, this is forbidden for several reasons.<ref>Shach 192:11. The Machasit Hashekel 192:11 explains that among the reasons why it is improper is that he might come to inappropriate thoughts and this might cause bitul zera.</ref> | # There was once a terrible practice for the couple to delay a few days after the wedding to have their first biyah, this is forbidden for several reasons.<ref>Shach 192:11. The Machasit Hashekel 192:11 explains that among the reasons why it is improper is that he might come to inappropriate thoughts and this might cause bitul zera.</ref> | ||
==After the First Biyah== | ==After the First Biyah== | ||
# After the first biyah she is tameh as a regular niddah with all of the regular restrictions and need for a hefsek tahara, bedikot, and tevilah.<ref>Rashba (Torat Habayit Hakatzar 5a), Rosh (Niddah 10:2), Rambam (Isurei Biyah 11:8), Tur and Shulchan Aruch 193:1</ref> There are only two minor leniencies: | # After the first biyah she is tameh as a regular niddah with all of the regular restrictions and need for a hefsek tahara, bedikot, and tevilah.<ref>Rashba (Torat Habayit Hakatzar 5a), Rosh (Niddah 10:2), Rambam (Isurei Biyah 11:8), Tur and Shulchan Aruch 193:1</ref> There are only two minor leniencies: | ||
