Behavior Preceding Birth
When contractions have begun, even if the womb has begun to open, she remains pure1Sidrei Tahara 194:25, Shiurei Shevet HaLevy on 194:2.. Even when the hospital staff says the womb has opened two or three fingers wide, she remains pure, as long as she can walk without assistance2Shiurei Shevet HaLevy on Mehaber 194:2..
When contractions strengthen to the point where she feels she needs to lay down to give birth or it is so difficult for her to walk that she requires assistance3In this case, however, if she strongly requires the husband’s assistance some opinions allow this, Tahara Kehalacha 11:2, see sources there., she enters the state4Nachalat Shiva section 9 cited in Pischei Teshuva 194:8 and Sidrei Tahara 194:25. Shiurei Shevet HaLevy 194:2..
If contractions reached this stage and then receded, indicating a pause in the birth process, she is to perform an internal examination. If this is clean, they can behave as if she was pure. When the contractions return, they are to behave accordingly5Sidrei Tahara 194:25. See Igros Moshe Yoreh Deah (2) section 76. Pischei Teshuva 194:8..
If the amniotic sac bursts and water flows out, this does not necessarily cause the state of niddah6Darchei Tahara Chapter Eleven.. However, if blood is intermingled with the fluid, she enters the niddah state7Shiurei Shevet HaLevy on Mehaber 194:2..
Birth
At birth she enters the niddah8The impure state resulting from birth is distinct from that resulting from blood flowing from the womb. For convenience, however, in this chapter it is referred to as niddah. See Chochmat Hatahara, Chapter Five on Mehaber 194:1: “ To understand the impurity resulting from birth it is necessary to quote, ‘When a woman gives birth to a boy, she becomes ritually impure for seven days.... If she gives birth to a girl, she becomes ritually impure for fourteen days’ (Leviticus 12:2, 5). In other words, in addition to the impurity of menstruation—niddah (Leviticus 15:19), the Torah lists here another type of impurity, that of birth. This is a separate category, not dependent on the flow of blood, but rather, caused by the birth itself.” state9Even if she did not see blood, Mehaber 194:1.. Birth to a stillborn or embryo likewise causes the niddah state10Mehaber 194:1..
As explained in Chapter Four, it is forbidden to look at the places of a niddah wife’s body which are normally covered, for example, her legs. Therefore, extra caution must be exercised when she is approaching delivery.
The husband is to refrain from being present in the delivery room during delivery11Teshuvos Ubeorim Beshulchan Aruch page 445. See Pischei Magidim 29:10, “It is forbidden for the husband to be present in the delivery room during childbirth, due to the increased chance that he will inadvertently see places of his wife’s body normally kept covered.” See Igros Moshe Yoreh Deah (2) section 75. See Poteach Shaar 13:10, “The husband’s place is outside (the delivery room) with a book of Psalms praying that all will go well.” Some poskim say this stringency does not apply prior to birth, during contractions, Shiurei Shevet HaLevy on 195:7..
The couple should ensure that a “Shir Ham’alos” is placed somewhere in the delivery room, the wife’s and baby’s hospital rooms as well as at home12Letter from the Rebbe printed in Teshuvos Ubeorim LeShulchan Aruch page 445..
Following Birth
As soon as bleeding has ceased after the birth of a son, a woman performs the 13The hefsek tahara must be at least from the fifth day she became impure due to this birth, Tahara Kehalacha 11:7. Note Kitzur Dinei Tahara 14:2, Gefen Porioh 10:3 and Chochmat Hatahara., counts the seven white days and immerses in the mikveh14Mehaber 194:1..
After the birth of a daughter, the same cycle of purity is observed, with the condition that the mikveh night is at least fourteen days after the birth15The wife wouldn’t normally be ready for the mikveh before this, in any case. (the night between the fourteenth and fifteenth day).
The laws of separation, covered in Chapter Four, apply during these times as well.
If, following birth, the wife feels she has not sufficiently recovered or that she has other related medical complications, she should consult a G-d fearing medical consultant and an orthodox Rabbi expert in these laws before performing a hefsek tahara.
The niddah state caused through birth is not considered when calculating the next anticipated menstruation16Tahara Kehalacha 24:5..
In families or communities whose custom it is to wait forty or eighty days following the birth of male or female babies (respectively) before immersing, an orthodox Rabbi expert in this field should be consulted if the woman or couple wish to deviate from custom. Note that even these families or communities needn’t observe this period following a miscarriage17Ramo 194:1.. In places where this custom is not established it should not be adopted18See Chochmat Hatahara Chapter Five..
There is no custom for a woman to wait forty or eighty days, after the birth of a son or daughter, respectively, before entering a synagogue19Beer Hetev 88:2..
For twenty-four months following birth, whether nursing or not, a woman does not establish a fixed cycle. (As explained in Appendix - Fixed Cycles.)
Caesarian Birth
If the wife gave birth through a Caesarian section and no blood came out of the womb20Note: “Enough blood to cause the niddah state always comes with a caesarian birth,” Nishmat Avraham on 194:14. Note also Pischei Magidim 29:19. she remains pure21Mehaber 194:14. Shiurei Shevet HaLevy on Mehaber 194:14, Gefen Porioh 10:8.. However, if she reached the stage described in the beginning of this chapter (Behavior Preceding Birth) and then a Caesarian section was done, she remains niddah.
Miscarriage
A miscarriage results in the niddah state, even if no blood was found22Mehaber 194:2. Pischei Teshuva 189:30..
If a miscarriage occurred up to and including23Darchei Teshuva 194:17. Shiurei Shevet HaLevy on 194:2. the fortieth day of pregnancy, she performs a hefsek tahara as soon as blood has ceased24Mehaber 194:2., counts the seven white days and immerses in the mikveh. The hefsek tahara must be at least from the fifth day after she became impure due to this miscarriage25Tahara Kehalacha 11:7. Note Kitzur Dinei Tahara 14:2, Gefen Porioh 10:3 and Darchei Teshuva 194:3..
If a miscarriage occurred from the forty-first day of pregnancy26Including the forty-first day., the same cycle of purity follows with the condition that immersion in the mikveh is at least fourteen days after the miscarriage27Mehaber 194:2..
To assess this period of time, an orthodox Rabbi expert in these laws should be consulted.