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Veset: Difference between revisions
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→Veset for a Pregnant or Nursing Woman
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* Rav Moshe Feinstein (Igrot Moshe YD 3:52) writes that nowadays since the overwhelming majority of pregnant women don't get their period they do not have to be concerned for a veset after they took a pregnancy test and know they are pregnant. In a later response, Igrot Moshe YD 4:17(1) concludes that one should be strict. See the editor's addition to Igrot Moshe there (which was not written by Rav Moshe Feinstein). Shevet Halevi 3:114, Mishneh Halachot 5:148, and Taharat Habayit v. 1 p. 80 disagree with Rav Moshe's leniency. The Laws of Niddah v. 1 p. 371 writes that most poskim don't accept Rav Moshe's leniency. | * Rav Moshe Feinstein (Igrot Moshe YD 3:52) writes that nowadays since the overwhelming majority of pregnant women don't get their period they do not have to be concerned for a veset after they took a pregnancy test and know they are pregnant. In a later response, Igrot Moshe YD 4:17(1) concludes that one should be strict. See the editor's addition to Igrot Moshe there (which was not written by Rav Moshe Feinstein). Shevet Halevi 3:114, Mishneh Halachot 5:148, and Taharat Habayit v. 1 p. 80 disagree with Rav Moshe's leniency. The Laws of Niddah v. 1 p. 371 writes that most poskim don't accept Rav Moshe's leniency. | ||
* [http://www.yutorah.org/sidebar/lecture.cfm/869780/rabbi-mordechai-i-willig/niddah-shiur-61-veset-during-pregnancy-and-nursing/ Rav Mordechai Willig (Niddah Shiur 61, min 39-41)] is machmir to keep vestot during pregnancy and to be poresh and do bedika on Onah Beynonit. If she doesn't see during pregnancy these vestot will only exist one time if she doesn't have an established veset.</ref> | * [http://www.yutorah.org/sidebar/lecture.cfm/869780/rabbi-mordechai-i-willig/niddah-shiur-61-veset-during-pregnancy-and-nursing/ Rav Mordechai Willig (Niddah Shiur 61, min 39-41)] is machmir to keep vestot during pregnancy and to be poresh and do bedika on Onah Beynonit. If she doesn't see during pregnancy these vestot will only exist one time if she doesn't have an established veset.</ref> | ||
## According to Sephardim, if a woman doesn’t have a veset she has to be concerned for her veset hachodesh, veset haflagah and onah beynonit the first month. Afterwards she only has to be concerned for the onah beynonit for the next two months, which are day 60 and day 90. If a woman has a veset kavuah of haflagah she only has to be concerned for that the first month and isn’t concerned until she actually sees again. If a woman has a veset kavuah for the chodesh she is concerned for the first three months of pregnancy.<ref>Rav Mordechai Eliyahu in Darkei Tahara pp. 83-84, Taharat Yakov p. 23. The reason to be concerned for day 60 and 90 even though she didn't see on day 30 is because the Bet Yosef 189:15's opinion is that you can count another onah beynonit from a day on which you were supposed to see. That phantom period counts as the beginning of the next cycle. This is a complex opinion and highly contentious. The Shach 189:45 and Taz 189:31 along with the Bach and Maharshal argue that this is incorrect. In fact this seems to be the exact dispute between Rav Papa and Rav Huna in Niddah 39b and we follow Rav Papa. However, see Maharam Niddah 64a s.v. eima who explains Rashi along these lines. See also the Pri Deah Turei Kesef 189:31 who explains the Bet Yosef in this manner.</ref> | ## According to Sephardim, if a woman doesn’t have a veset she has to be concerned for her veset hachodesh, veset haflagah and onah beynonit the first month. Afterwards she only has to be concerned for the onah beynonit for the next two months, which are day 60 and day 90. If a woman has a veset kavuah of haflagah she only has to be concerned for that the first month and isn’t concerned until she actually sees again. If a woman has a veset kavuah for the chodesh she is concerned for the first three months of pregnancy.<ref>Rav Mordechai Eliyahu in Darkei Tahara pp. 83-84, Taharat Yakov p. 23. The reason to be concerned for day 60 and 90 even though she didn't see on day 30 is because the Bet Yosef 189:15's opinion is that you can count another onah beynonit from a day on which you were supposed to see. That phantom period counts as the beginning of the next cycle. This is a complex opinion and highly contentious. The Shach 189:45 and Taz 189:31 along with the Bach and Maharshal argue that this is incorrect. In fact this seems to be the exact dispute between Rav Papa and Rav Huna in Niddah 39b and we follow Rav Papa. However, see Maharam Niddah 64a s.v. eima who explains Rashi along these lines. See also the Pri Deah Turei Kesef 189:31 who explains the Bet Yosef in this manner. | ||
* Darkei Tahara p. 83 explains that she doesn't have to be concerned for a haflagah kavuah after the first month because a haflagah is only counted from actually seeing a period and not from the time she should have seen. This is the opinion of the Shach 189:45, Taz 189:31, and Aruch Hashulchan 189:42. However, Darkei Tahara continues, veset kavuah of chodesh or onah beynonit for woman without a veset can continue to be counted. </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> | # 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. 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> | # 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. 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> | ||
