The Purification Process of Niddah: Difference between revisions
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→Counting the Shiva Nekiyim
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# 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 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> | # 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> | ||
# If a woman travelled from America to Israel in the middle of counting seven clean days, she can go to mikveh the night after her 7th clean day at the time it becomes night in Israel, even though it wasn't exactly 7- 24 hour days.<ref>Marechet Shulchan 196:10 quotes Rav Wosner as lenient to allow her to go to mikveh once it is night in Israel since halacha follows the time and place of the location in question, even though for her it wasn't 7 full days. Pitchei Teshuvot niddah p. 401 quoting Shiurei Shevet Halevi 196:1:4 and Minchat Yitzchak 10:84 agree.</ref> | # If a woman travelled from America to Israel in the middle of counting seven clean days, she can go to mikveh the night after her 7th clean day at the time it becomes night in Israel, even though it wasn't exactly 7- 24 hour days.<ref>Marechet Shulchan 196:10 quotes Rav Wosner as lenient to allow her to go to mikveh once it is night in Israel since halacha follows the time and place of the location in question, even though for her it wasn't 7 full days. Pitchei Teshuvot niddah p. 401 quoting Shiurei Shevet Halevi 196:1:4 and Minchat Yitzchak 10:84 agree. Rav Ovadia Yosef (Taharat Habayit v. 2 p. 293) is lenient.</ref> | ||
===Wearing White=== | ===Wearing White=== | ||
# During the shiva nekiyim a woman should wear white undergarments.<ref>Rama 196:3 writes that the minhag is that a woman should wear white garments when she is in shiva nekiyim, unless she is on the road and doesn't have white garments and then she can war any clothes are that are clean and checked from ketamim. The Gra 196:10 cites the source for wearing white during shiva nekiyim from the gemara Shabbat 13b. Shulchan Aruch 196:3 only mentions wearing clean clothes and sheets and not whites. Rav Ovadia Yosef in Taharat Habayit v. 2 p. 293 writes that essentially the actual strict law only requires wearing clothing that are clean from ketamim and the minhag is to wear whites. Orot Hatahara p. .306 writes that Sephardim have a minhag to wear white undergarments even though the strict halacha only requires them to be clean from ketamim.</ref> | # During the shiva nekiyim a woman should wear white undergarments.<ref>Rama 196:3 writes that the minhag is that a woman should wear white garments when she is in shiva nekiyim, unless she is on the road and doesn't have white garments and then she can war any clothes are that are clean and checked from ketamim. The Gra 196:10 cites the source for wearing white during shiva nekiyim from the gemara Shabbat 13b. Shulchan Aruch 196:3 only mentions wearing clean clothes and sheets and not whites. Rav Ovadia Yosef in Taharat Habayit v. 2 p. 293 writes that essentially the actual strict law only requires wearing clothing that are clean from ketamim and the minhag is to wear whites. Orot Hatahara p. .306 writes that Sephardim have a minhag to wear white undergarments even though the strict halacha only requires them to be clean from ketamim.</ref> | ||
