3,231
edits
Veset: Difference between revisions
From Halachipedia
no edit summary
No edit summary |
|||
| Line 1: | Line 1: | ||
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. 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). | 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. 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== | ==A Woman without an Established Veset Pattern== | ||
# Most | # 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=== | ===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> | # 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> | ||
| Line 8: | Line 8: | ||
## Some poskim also count the 31st day as the Onah Beynonit, Sephardim aren't concerned for this opinion.<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 day. Badei Hashulchan 189:8 writes that one should be strict for the Chavot Daat except in an extenuating circumstance. Rav Ovadia Yosef in Taharat Habayit v. 1 p. 77 accepts Shulchan Aruch that the Onah Beynonit is the 30th day.</ref> | ## Some poskim also count the 31st day as the Onah Beynonit, Sephardim aren't concerned for this opinion.<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 day. Badei Hashulchan 189:8 writes that one should be strict for the Chavot Daat except in an extenuating circumstance. 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> | ## 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 ( | ===Veset Hachodesh (Monthly Pattern)=== | ||
# 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 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 189:13</ref> | # 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 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 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 189:6</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 189:6</ref> | ||
# If a woman saw on the 30th day of the month the next month which usually only has 29 days in it, according to some 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 on rosh chodesh even though there's only one 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.</ref> | # If a woman saw on the 30th day of the month the next month which usually only has 29 days in it, according to some 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 on rosh chodesh even though there's only one 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.</ref> | ||
===Veset Haflagah ( | ===Veset Haflagah (Interval Pattern)=== | ||
# 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. | # 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 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> | 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 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> | ||
