Source of Niddah

Uterine Bleeding

A woman becomes a “menstruant,” niddah in Hebrew, when blood leaves the womb11Even if it hasn’t exited the body, Mehaber 183:1.. This is based on the verse above, “she had revealed the source of her blood22Leviticus 20:18..” The source refers to the womb33Throughout, womb and uterus are used interchangeably., where the infant is formed and it is from here that menstrual (niddah) blood comes44Rambam, Hilchos Isoorei Biah 5:3; Shach, Shulchan Aruch Admur Hazoken 183:1; Bodei Hashulchan 183:3. “Only uterine or cervical bleeding renders a woman a niddah (with the exception of hymenal bleeding,” Gefen Poriah 1:14. “Scripturally, the external os, cervix and the womb itself are collectively called ‘the womb.’ Only blood issuing from these cause niddah (or zavah). Blood which definitely issues from any other reproductive organ is not, except hymenal blooding, which was rabbinically prohibited,” Gefen Poriah Chapter 1, endnote 48. Bleeding or staining which may be traced or dismissed to other sources should be decided by an orthodox rabbi who is knowledgeable in these matters. Some examples: injuries, chemical irritations e.g. douches, contraceptive material, urinary tract, kidneys, ovaries, fallopian tubes, vaginal..

A woman enters this niddah state whenever blood leaves the womb regardless of the cause55Taz 183:1. and whether for natural reasons e.g. menstruation, spotting, giving birth66See Chapter Fifteen., emotional excitement, physical exertion77Mehaber, Taz 183:1, Shulchan Aruch Admur Hazoken 183:2. or because of medication88Nishmat Avrohom 183:3, Chosen Yeshuot 1:1., or an internal gynecological examination which involved penetration into the uterus99Aruch Hashulchan Section 43, cited in Nishmat Avrahom 183:2. In these instances, a Rabbi who is knowledgeable in these matters should be consulted to determine the wife’s status. See additional examples in section Gynecological Considerations and Appendix - Gynecology..

Even a minuscule amount of blood exiting the uterus causes the niddah state1010Niddah 66:a. Mehaber 183:3, Shach 183:3, Shulchan Aruch Admur Hazoken 183:3., regardless of whether it is moist or dry1111Mehaber 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 blood1212Shulchan Aruch Admur Hazoken 183:3, Shach 183:2..

Niddah Before Marriage

This state of niddah, as well as the spiritual excision of both1313Leviticus 18:19, 20:18, see Bodei Hashulchan 183:11, 183:13 for having relations at this time is applicable even before marriage1414Ramo 183:1., even if there wasn’t full penetration1515Darchei Teshuva 183:14. and there was no emission of semen1616Bodei Hashulchan 183:11..

The other prohibitions associated with niddah, including kissing, hugging, and affectionate contact1717E.g. handshaking, add more: Research, also apply to an unmarried woman1818Bodei 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 niddah1919Even “on the day she is born,” Rambam, Isorei Bia 4:1, Darchei Teshuva 183:1. Rashi on Leviticus 15:19.. Even a girl who has begun menstruating2020Or otherwise become a niddah. Regarding niddah resulting from a stain, kesem, before age twelve see Mehaber 190:2. is in a constant niddah state until she immerses herself in a mikveh for the first time before her wedding2121Immersion by single women, whether unmarried, divorced or widowed, except in preparation for marriage is forbidden, Beis Yosef end of Chapter 183, Gefen Porioh 14:10. A Talmudic discussion revolves around whether it is a mitzvah for someone who is ritually impure to seek purification as soon as possible. The Mehaber (192:7) holds that it is not a mitzvah for a menstruant to immerse as soon as possible (except when fulfilling “be fruitful and multiply” or her marital obligation for intimacy). Therefore, there is no mitzvah for a widow or bachelorette to purify themselves from niddah, Bodei Hashulchan 197:10..

Menstruation

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 unnoticed2222Pischei Magidim 1:14..

Questionably Originated Elsewhere. If there is reason to believe that staining originated somewhere other than the womb, for example: vagina, urinary canal, bladder or an injury, cut, bruise, infection, or medical irritations, hemorrhoids, etc., an orthodox Rabbi who is knowledgable in these matters should be consulted to determine her status.

Niddah Through Examination

Previously Checked Cloth. If the wife2323Similarly, if the husband wipes his penis, immediately following intercourse, with a cloth which was previously examined to be clean and discovers an impure colored stain of any size, his wife enters the niddah state, Bodei Hashulchan 190:293. Check if poskim in agreement. performs an internal2424When 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 cloth which was previously checked to be clean2525Mehaber 190:33, 190:54. and discovers a stain2626Of the impure colors listed above. of any size, she enters the niddah state2727Mehaber 190:54, 190:33. Whether elongated, round or another shape., even if she felt no menstrual sensation2828It 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..

Even if she had placed this cloth in a clean secure place but only afterwards performed an internal examination and found the stain, she enters the niddah state2929Mehaber 190:33..

Blood found on an examination cloth which only partially entered the private area causes niddah, as well3030According to many Rabbonim who decide according to Chabad custom. However, blood found through an external wiping, which did not penetrate whatsoever, some hold causes niddah, while others view it according to the guidelines deciding stains, Chosen Yeshuot 1:2, footnote 2, see sources there..

The day or night it is found is recorded for the purpose of reckoning the next anticipated menstruation3131Mehaber 190:54, as explained at length in Chapter Fourteen..

Doubtful Source of Bleeding. If she has any reason to suspect that the coloration on the examination cloth was caused through a bruise or cut in her vagina or in that area, an orthodox Rabbi who is knowledgable in these matters 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 who is knowledgable in these matters should be consulted.

Facts which might influence his decision3232These 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. include: 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.

Gynecological Considerations

Opening of the Uterus. The sages3333Niddah 21:a, b. asserted, “There can be no opening of the uterus3434Rashi Niddah 21:a. without blood flowing3535Mehaber 188:3, Ramo 194:2. This rule applies primarily to the internal os, but also applies to the external os as a stringency, Shiurei Shevet Halevy 188:3, 4..”

This applies not only when something is expelled, such as during menstruation, but also when something is inserted3636Shulchan Aruch Admur Hazoken 188:8. This applies for pregnant, nursing, and postmenopausal women, as well, Pischei Teshuva 194:4. Some poskim hold this rule does not apply when something is inserted into the uterus, see Appendix - Gynecology for more deliberations. into the uterus, e.g. a medical instrument.

Some internal gynecological examinations involve penetration into the uterus using various types of medical instruments3737For example: an endometrial biopsy with a biopsy curet or a hysteroscopy (visual examination of the uterine cavity through an instrument called a hysteroscope). A number of instruments are used to perform a cervical biopsy, for example: Tischler cervical forceps, Kevorkian-Young forceps, and the Duncan endometrial curet.. When the uterus is penetrated with a medical instrument, the niddah state almost invariably results3838See Appendix - Gynecological., even when no sign of blood is present. Therefore, in the event that a medical instrument was inserted into the cervix3939See opinions brought in Nishmat Avrahom Volume Two Yoreh Deah on Mehaber 183:2 and 194:2. “Penetration into the cervix causes niddah, or at least requires consultation with an orthodox Rabbi who is knowledgable in these matters,” Shiurei Shevet HaLevy on 188:3. Note Gefen Porioh Chapter One endnote 68. or into the womb4040An overview of opinions regarding the width which causes niddah is found in Appendix - Gynecology., an orthodox Rabbi4141Nishmat Avrahom 194:2. knowledgable in these matters must be consulted4242In 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 should be consulted.

Additional Purity

During menstruation4343During 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 holidays4444“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 birth4545Note, Shulchan Aruch Admur Hazoken 88:2. or she has another reason for attending4646Kitzur Dinei Tahara 3:26..

At home, however, even during menstruation, women may pray, make kiddush and say all the blessings4747Shulchan Aruch Amur Hazoken 88:2..

During menstruation it is customary for women to refrain from entering a cemetery4848Pnei Baruch 37:6, 7..