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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. 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>
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]] (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==
==A Woman without an Established Veset Pattern==
[[File:Veset.jpg|thumb|Onah Beynonit on ל, Chodesh on א, and Haflagah of 33 on ג]]
[[File:Veset.jpg|thumb|Onah Beynonit on ל, Chodesh on א, and Haflagah of 33 on ג]]
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# 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>
* 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.  
* 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. </ref>
* 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 day. 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 circumstance.</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>
# 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 day exclusively. Rav Hershel Schachter (notes to Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky page 308) says to be machmir 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 circumstances 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>
# 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)===
===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>
[[File:Veset short month.jpg|thumb|Beynonit and Chodesh on א, Haflagah of 33 on ד]]
# 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 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>
# 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>
# 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>
# 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 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, 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)===
===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.
# 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>  
# 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===
===Uncommon Vestot===
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==How Long is a 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.</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>
# 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>
# 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.
* 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.
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