Making Sure Menstruation Has Finished

Before discussing the laws connected to the hefsek tahara (examination ascertaining cessation of menstruation), it is important to emphasize the following considerations.

The necessity of the hefsek tahara should not be minimized whatsoever. Even if the wife is absolutely certain that menstruation has ceased and there remains no sign of impurity, in order to continue the purification process (seven white days, hafifah etc.) she must successfully perform the hefsek tahara. Even more than that—missing the hefsek tahara invalidates her immersion. Even if she was sure that there remained no signs of her impurity, the seven white day period passed, she washed as required and immersed in the mikveh, nonetheless if she hasn’t performed the hefsek tahara, her immersion is invalid and it is as if she didn’t immerse11Bodei Hashulchan 196:8. In such a case an orthodox Rabbi expert in these laws must be consulted..

The time she performs the hefsek tahara should not be played with. She should not make calculations which day is most convenient or inconvenient for her to go to the mikveh and adjust her performing the hefsek tahara accordingly. Likewise, she shouldn’t delay its performance due to difficulties or inconveniences. The Torah does not like to see delay of the mikveh night. Rather, when this night becomes halachically feasible, efforts should be made that it is performed on its proper night. Halachic exceptions to this should be according to the directions of an orthodox Rabbi expert in these laws.

Furthermore, they should not independently invalidate a questionable hefsek tahara without consulting a Rabbi22This would also confuse projection of the Interval Cycle, which is measured from hefsek tahara until the onset of the following menstruation.. Neither the wife nor husband should say “why should I be bothered or embarrassed by asking the Rabbi if a specific hefsek tahara is pure or not? I’ll just assume it is impure, and just delay it one more day.”

This is stated clearly, “If the husband is there, it is a mitzvah to go to the mikveh as soon as she is allowed in order not to delay fulfilling the commandment, ‘Be fruitful and multiply’ for even one night33Mehaber 197:2..”

Sometimes a question arises whether a hefsek tahara, or one of the examinations during the seven white days, is pure or not. In such a case another hefsek tahara or examination is often performed the following day. It is best to approach a Rabbi for his decision as soon as possible. However, if clarifying this question takes longer, it is important to note which day the questionable hefsek tahara or examination applied.

Additionally, there is another dimension which lies in the message sent to the husband. Delaying the hefsek tahara can be interpreted by the husband, correctly or not, as the wife not caring or not giving enough forethought. Either of these is undesirable.

And this is the law when she ceases to notice blood, after seeing it for a few days. She should check herself on the day that it ceased, in order to establish her purity. This is to be done near sunset.

Shulchan Aruch 196:1

Purpose

To ascertain the complete cessation of any bleeding, the wife who is a niddah performs an internal examination called a hefsek tahara44Mehaber 196:1.. This is an indispensable prerequisite to counting the seven white days (as explained in Chapter Six).

Five Minimum Days

The hefsek tahara can only be performed from at least the fifth day after she enters the niddah state55Ramo 196:11.. Since for the seven white day period to be valid, not only must the bleeding have stopped, but also any traces of remaining semen must be inviable66Mehaber, Ramo 196:11.. (This is explained at length in the appendix Five Minimum Days.) The sages therefore required this five day time barrier to ensure that any vestige of semen from the husband77Even if there were no marital relations before her entering the niddah state, Ramo 196:11. has had time to “spoil,” thereby losing its capability of invalidating the seven white day period. This requirement holds even if there was no possibility of marital relations, for example, the husband was elsewhere88Tzemach Tzedek 196:28..