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Chapter 2

Niddah

Jerusalem is likened to a menstruant. Just as she returns to her permitted state, so too will the holy city become redeemed. Talmud Taanis 20:a

Although not directly related to the specific laws of family purity per se, there are a number of issues which the husband should be aware of in the larger context of married life.

The time of the wife’s menstruation is, in many cases, and to varying degrees, an uncomfortable one for her. Even prior to the onset of menstruation some women experience the physical or emotional discomfort called Premenstrual Syndrome.

As a result of the uterus expelling blood, many women experience menstrual cramping (Dysmenorrhea). This is a biological phenomenon over which she has little control. Both of these subjects are discussed in more detail in the Appendix.

Even when not menstruating she must remember to carry sanitary pads in case menstruation occurs unexpectedly. She must constantly change them when soiled and constantly keep herself clean to avoid embarrassing odors caused by menstrual blood.

The husband should be aware that prior to or during menstruation, his wife may exhibit quite pronounced emotional fluctuations. They may be based in hormonal changes or result from increased tension at this time.

If during these times her functionality is impaired, or even if she is incapacitated, he should lighten her burden by accepting additional household responsibilities. If she is undergoing difficulties she should communicate them to her husband and, if possible, before they occur (see Appendix - Premenstrual Syndrome). This will allow him to understand her situation and respond appropriately.

It is wisest for both to realize that these are biological phenomena, embedded in nature by the Al-mighty. There is no one “at fault.” What remains is to alleviate, comfort, and ease difficult situations as they arise and this demands heightened sensitivity on the husband’s part.

When a woman experiences a menstrual discharge, it being blood which emerges from her body1Specifically, from the womb, Rashi. For a description of niddah from a scriptural standpoint see Appendix - Seven White Days and Chochmat Hatahara, Chapter Three., she enters a niddah state....

Leviticus 15:19

General

A woman becomes a “menstruant,” niddah in Hebrew, when blood leaves the womb. This is based on the verse, “and she revealed the source of her blood2Leviticus 20:18..” The source refers to the womb, where the infant is formed and it is from here that menstrual (niddah) blood comes3Rambam, Hilchos Isoorei Biah 5:3, Shulchan Aruch Admur Hazoken 183:1..

A woman becomes a whenever blood leaves the womb regardless of the cause4Taz 183:1.; i.e., whether related to the monthly menstruation, an internal gynecological examination which involved penetration of the uterus5In such a case an orthodox Rabbi expert in these laws should be consulted to determine the wife’s status., giving birth6See Chapter Fifteen. or spotting.

Even a minuscule amount of blood coming from the uterus causes the niddah state7Niddah 66:a. Shach 183:3, Shulchan Aruch Admur Hazoken 183:3., regardless of whether it is moist or dry8Mehaber 188:4, Shulchan Aruch Admur Hazoken 188:16.—even if there was no sensation of menstrual bleeding or opening of the uterus accompanying the appearance of blood9Shulchan Aruch Admur Hazoken 183:3, Shach 183:2..

Niddah Before Marriage

This state of niddah, as well as the spiritual excision of both10Leviticus 18:19, 20:18, see Bodei Hashulchan 183:1 and 183:11. for having relations at this time is applicable even before marriage11Ramo 183:1., even if there wasn’t full penetration12Darchei Teshuva 183:14. and there was no emission of semen13Bodei Hashulchan 183:11..

The other prohibitions associated with niddah, including kissing, hugging, and affectionate contact, also apply to an unmarried woman14Bodei Hashulchan 183:12, Darchei Teshuva 183:15., since an unmarried woman has never left her niddah state by immersing in a mikveh.

Additionally it is forbidden to be alone with them in closed quarters (unlike one’s wife when she is a niddah—see Chapter Four).

There is no minimum age for a woman to become niddah15Even “on the day she is born,” Darchei Teshuva 183:1. Rashi on Leviticus 15:19.. Even a girl who has begun menstruating16Or otherwise become a niddah. is in a constant niddah state until she immerses herself in a for the first time before her wedding17Note, immersion by a single woman, whether unmarried, divorced or widowed, except in preparation for marriage is forbidden. Beis Yosef end of Chapter 183, Gefen Porioh 14:10..

Sensations Associated with Menstruation: Hargasha

When a woman experiences a menstrual discharge, it being blood which emerges from her body18Specifically, from the womb, Rashi., she enters a niddah state....

Leviticus 15:19

The subject of this verse is menstrual discharge. The words which emerges from her body are seemingly superfluous. The traditional rules of interpreting scriptural passages state that nothing is purposelessly repeated. Our sages, therefore, understood these words which emerges from her body to imply that the niddah state is scripturally defined as intrinsically connected to a physical sensation called hargasha19Shach 183:2, Niddah 57:b, see Bodei Hashulchan 190:2 in Tziyonim.. In other words, menstruation as described here is one in which the woman feels something when blood leaves the womb.

Feeling the womb open to expel blood20Mehaber 190:1, Tzemach Tzedek 190:1, Darchei Teshuva 190:14. or feeling blood flow from the womb into the vagina21Shulchan Aruch Admur Hazoken 183:3, see Darchei Teshuva 190:14. are considered hargasha. On the other hand, it is halachically questionable if feeling blood flow in the vaginal corridor qualifies as a hargasha22Chavas Da’as, Beorim 190:1..

Note that many poskim hold it is doubtful if women, nowadays, can accurately discern a hargasha as halachically defined23Shiurei Shevet HaLevy on 190:1. Therefore, if a question arises, an orthodox Rabbi expert in these laws should be consulted..

Non-premenstrual Syndromes

When we refer to menstrual sensations we mean those listed above, specifically and not premenstrual syndromes (PMS). These may be a variety of disorders occurring prior to menstruation, including bloating, tiredness, migraines and emotional imbalances such as anger, depression, or anxiety spells (see Appendix - Premenstrual Syndrome). Note that we are not referring to disorders during the time of actual menstruation such as headache, stomach cramps, backache, etc., commonly associated with menstruation (see Appendix - Menstrual Cramps).

Examination

If the wife has a menstrual sensation she should check24Mehaber 188:1 and 190:1. This should be a proper internal examination. However, wiping the private place externally can be relied on after the fact, Bodei Hashulchan 188:17. herself immediately (within approximately two minutes)25Tahara Kehalacha 1:5. If she checked after two minutes an orthodox Rabbi expert in these laws should be consulted. Note, some poskim validate an examination within half an hour. by performing an internal examination using a soft white cloth26Which was examined beforehand and found to be clean of stains., as will be explained in Chapter Five27Tzemach Tzedek 190:1..

The Outcome

If the examination reveals a substance whose color is considered pure, we assume that this discharge28This white excretion could be leukorrhea, some of whose causes are: foreign bodies, bacterial or viral infection, candidiasis, trichomoniasis, cervicitis, atropic vaginitis, cervical mucorrhea or vaginal epithelial discharge. Also a woman has increased vaginal secretions at the time of ovulation. was the cause of the sensation and she remains pure29Mehaber 188:1, Shulchan Aruch Admur Hazoken 188:5 and 190:2, Tzemach Tzedek 190:1..

Pure colors include:

If the examination reveals only the body’s natural moisture35Tahara Kehalacha 1:7. or nothing at all36Mehaber 190:1, Darchei Teshuva 190:14, Kitzur Dinei Tahara 1:7., the woman enters a state of niddah37Tahara Kehalacha 1:7.. The assumption, here, is that the sensation resulted from an excretion of blood which was lost before the examination38Shulchan Aruch Admur Hazoken 190:2..

A woman who felt39Checking and not finding anything after feeling herself ‘shudder’ does not cause the niddah state, Pischei Teshuva 190:4. her womb open to excrete blood40Mehaber, Tzemach Tzedek 190:1, Darchei Teshuva 190:14. or something flowing from it into the vagina41Shulchan Aruch Admur Hazoken 183:3. but didn’t check42If she didn’t check after other sensations, for example blood flowing in the vagina, an orthodox Rabbi expert in these laws should be consulted., is rendered niddah because it is assumed that hargasha is always accompanied by a discharge, presumably blood43Tahara Kehalacha 1:2.. A woman who is in doubt as to whether she has had a menstrual sensation should check herself within two minutes. However, if she didn’t check, she nevertheless maintains her former status because of the doubt as to whether she had a menstrual sensation or not44Tahara Kehalacha 1:6..

From the beginning of the fourth month45From the ninety-first day following her last immersion (due to menstruation not staining), Tahara Kehalacha 1:8 footnote 20. of pregnancy46Even if verified medically prior to this, Bodei Hashulchan 184:39., during the twenty-four months47As they occur according to the Hebrew calendar—thirty or twenty-nine day months, Ramo Even Haezer 13:11. following birth48Even if she never began nursing, Mehaber 184:7., or after menopause, a woman who had a menstrual sensation, checked and found nothing, maintains her former clean status49Shulchan Aruch Admur Hazoken 190:2, Tzemach Tzedek 190:1.. In all these cases50These are called mesulekes domim., it is considered as if menstrual bleeding has ceased.

If she wiped the outer parts of her private place and found blood, an orthodox Rabbi expert in these laws should be consulted51See Tahara Kehalacha 2:12 and Gefen Porioh 1:11..

As mentioned above, today it is uncommon for the sensations accompanying menstruation to fulfill the halachic requirements of hargasha and therefore an orthodox Rabbi expert in these laws must be consulted in all cases of doubt.

Menstrual bleeding appearing as it normally does, (even when the sensation of blood flowing was unnoticed), as well as when discovered through an internal examination without noticeable physical sensations, render a woman niddah. From a halachic standpoint, it is considered that the physical sensation was slight and therefore went unnoticed52Pischei Magidim 1:14..

If there is reason to believe that staining originated elsewhere besides the womb, for example: vagina, urinary canal, bladder, etc., or an injury, cut, bruise, infection, or medical irritations, hemorrhoids, etc., an orthodox Rabbi expert in these laws should be consulted to determine her status.

It is preferable for her not to check toilet paper after wiping with it53Even after urinating and even during her seven white days, Shiurei Shevet HaLevy section 20 on Mehaber 191:1, section 11 on 184:1 and section 3 on 190:10.. If she did, however, check it and found a questionable color on it, she is to save it and have it shown to an orthodox Rabbi expert in these laws54Gefen Porioh 1:11, Tahara Kehalacha 8:6..

Niddah Through Examination

If the wife performs an internal55When performed deeply [in the private place, where menstrual sensations, hargasha, occurs], this impurity is on a scriptural level, Mehaber 190:54, see Shulchan Aruch Admur Hazoken 190:122, Chavas Da’as 190:1. examination using a previously examined56Mehaber 190:33, 190:44. clean cloth and discovers a stain57Of the impure colors listed above. of any size, she enters the niddah state58Mehaber 190:44, 190:33. Whether elongated, round or another shape., even if she felt no menstrual sensation59It is assumed that menstrual bleeding was accompanied with hargasha and that she mistook the sensation of the examination cloth for this. Chavas Da’as 190:1, Bodei Hashulchan 183:6. See Shulchan Aruch Admur Hazoken 183:3.. The day or night it is found is recorded for the purpose of reckoning the next anticipated menstruation60Mehaber 190:54, as explained at length in Chapter Fourteen..

If she has any reason to suspect that the stain on the examination cloth was caused through a bruise or cut in her vagina or in that area, an orthodox Rabbi expert in these laws should be consulted. He may base his decision partly on medical evidence. Nonetheless it is a difficult subject which can only be decided through a competent authority.

Discolored Urine

If she notices blood after urinating an orthodox Rabbi expert in these laws should be consulted. Here too, there are many details which will influence his decision. Some details which should be clarified before asking his opinion are: whether the blood was found in the water or on the seat, if she sat over the middle of the toilet seat or on its edge, if this is a one time experience or it repeats itself, if she felt pain or burning during urination, and if she ate some red food, such as beets, prior to this. In any event, these are just a few of the numerous factors the Rabbi will consider61These are found in the Ramo 191:1. Within these situations are interwoven numerous and differing halachic opinions too complex to narrow into one final decision in the text..

Gynecological Issues

The sages62Niddah 21:a, b. asserted, “There can be no opening of the uterus63Rashi Niddah 21:a. without blood flowing64Mehaber 188:3, Ramo 194:2..” This applies when something is inserted into the uterus65Shulchan Aruch Admur Hazoken 188:8. This applies for pregnant, nursing, and post-menopausal women, as well, Pischei Teshuva 194:4., e.g., a medical instrument and not only when something is expelled, such as during menstruation.

Some internal gynecological examinations involve examining the uterus using various types of medical instruments66For example: an endometrial biopsy with a biopsy curet or a hysteroscopy (visual examination of the uterine cavity through an instrument called a hysteroscope). There are a number of instruments used to perform a cervical biopsy: Tischler cervical forceps, Kevorkian-Young forceps, and the Duncan endometrial curet, to name a few.. When the uterus is penetrated with a medical instrument, the niddah state almost invariably results67See following footnotes., even when no sign of blood is present. Therefore, in the event that a medical instrument was inserted into the cervix68See opinions brought in Nishmat Avrahom Volume Two Yoreh Deah on Mehaber 194:2. “Penetration into the cervix renders the niddah state, or at least requires consultation with an orthodox Rabbi expert in these laws,” Shiurei Shevet HaLevy on 188:3. Note Gefen Porioh Chapter One endnote 68. or into the womb69Shulchan Aruch Admur Hazoken 188:26, “Insertion of a ‘reed’ (Mehaber 188:3) does not cause the niddah state and does not fall into the category of ‘there can be no opening of the womb without blood flowing.’ However, this ‘reed’s’ thickness is unknown. Therefore, adopting a strict opinion, we declare all such insertions niddah, unless the ‘reed’ is extremely thin.” Note that there is no tradition regarding this thickness. See Shulchan Aruch Admur Hazoken 188:8. Igros Moshe Orach Chaim (3) section 100 holds that the minimum size is based on a ‘picah’ likened to an index finger— three quarters of an inch (in Yoreh Deah (1) section 89 it is likened to a pinkie, however, with the same size quoted). “Inserting an instrument at least half an inch wide causes the niddah state, even if no blood was found,” Gefen Porioh Chapter One note 68, in the name of Igros Moshe. Other, smaller, minimum widths are mentioned in poskim, see Bodei Hashulchan 188:37. Some poskim say the minimum width is that of a match, Gefen Porioh Chapter One note 68. If it did not have a minimum width, the niddah state does not occur, Mehaber 188:3, Bodei Hashulchan 188:37, Shulchan Aruch Admur Hazoken 188:8. “Penetration into the womb, even with a very thin instrument, renders the niddah state,” Shiurei Shevet HaLevy on 188:3., an orthodox Rabbi expert in these laws must be consulted70In order to accurately consult the Rabbi, the wife should ask the doctor what diameter the instrument was and how far it reached.. In light of the above, it is advisable to arrange such procedures at a time when the woman is already a niddah. If this is not possible, an orthodox Rabbi expert in these laws should be consulted.

Insertion or removal of an intrauterine contraceptive device, I.U.D., renders the niddah state71Gefen Porioh 1:2 and 16:14. Therefore, it is best inserted while the wife is niddah in any case. Note: the hefsek tahara cannot be performed until staining resulting from the placement of the I.U.D. ceases.. An orthodox Rabbi expert in these laws should be consulted regarding spotting. Note: Contraception is permitted only in cases of physical or psychological danger to the wife72Only permissible through consultation with an orthodox Rabbi expert in these laws and familiar with the woman’s condition..

An examination using the fingers73Even when the doctor presses her stomach in order to lower her womb, Tahara Kehalacha Chapter Seven note 22, poskim. only does not render the niddah state74Gefen Porioh. “The wife’s, midwife’s, or the examining doctor’s finger (or the husband’s organ) do not reach the womb to cause the niddah state in accordance with “there can be no opening of the womb without flowing of blood,” Pischei Teshuva 194:4. Igros Moshe Orach Chaim (3) section 100. and she is not required to examine herself following such an examination75Gefen Porioh Chapter One note 70.. Examining the vagina, even using an instrument, does not render the niddah state76Gefen Porioh 1:18.. If blood is found following this, an orthodox Rabbi expert in these laws must be consulted77Gefen Porioh 1:18.. A standard gynecological examination does not penetrate the womb or cervix78Gefen Porioh Chapter One note 69. “Preferably the physician should be asked if bleeding occurred,” Shiurei Shevet HaLevy on 188:3..

Additional Purity

During menstruation79During the seven white days this custom does not apply, Shulchan Aruch Admur Hazoken 88:2. Nor does it apply during impurity due to birth, Gefen Porioh Chapter Two note 21., it is customary for women to refrain from attending synagogue, looking at a sefer Torah or praying while standing in close proximity to friends. This custom is in the category of additional purity, not based on prohibition. Therefore, she is permitted to attend synagogue if abiding by this will cause her anguish e.g., during the holidays80“From the first day of slichos,” Shulchan Aruch Admur Hazoken 88:2. when everyone attends synagogue, when she is with her son or daughter, when visiting synagogue is related to her giving birth81Note, Shulchan Aruch Admur Hazoken 88:2. or she has another reason for attending82Kitzur Dinei Tahara 3:26.. At home, however, even during menstruation, women may pray, make kiddush and say all the blessings83Shulchan Aruch Admur Hazoken 88:2..