יורה דעה קפ״זYoreh De'ah 187

Se’if 1א׳

אִשָּׁה שֶׁרָאֲתָה דָּם מֵחֲמַת תַּשְׁמִישׁ מִיָּד, בִּכְדֵי שֶׁתּוֹשִׁיט יָדָהּ לְתַחַת הַכַּר, אוֹ לְתַחַת הַכֶּסֶת וְתִטֹּל עֵד לִבְדֹּק בּוֹ, וּתְקַנַּח עַצְמָהּ, מְשַׁמֶּשֶׁת ג' פְּעָמִים. אִם בְּכָל ג' פְּעָמִים רְצוּפִים רָאֲתָה דָּם, וְכָל שֶׁכֵּן אִם מָצְאָה ג' פְּעָמִים דָּם עַל עֵד שֶׁלּוֹ, (מָרְדְּכַי וְכֵן כ' בֵּית יוֹסֵף בְּשֵׁם תְּרוּמַת הַדֶּשֶׁן וּסְמַ"ג וְכֵן מוּכָח בַּשַּׁ"ס), אֲסוּרָה לְשַׁמֵּשׁ עִם בַּעַל זֶה, אֶלָּא תִּתְגָּרֵשׁ וְתִנָּשֵׂא לְאַחֵר. נִשֵּׂאת לְאַחֵר, וְרָאֲתָה דָּם מֵחֲמַת תַּשְׁמִישׁ ג' פְּעָמִים רְצוּפִים, אֲסוּרָה לְשַׁמֵּשׁ גַּם עִם אוֹתוֹ בַּעַל, אֶלָּא תִּתְגָּרֵשׁ וְתִנָּשֵׂא לִשְׁלִישִׁי. וְאִם גַּם עִם הַשְּׁלִישִׁי רָאֲתָה דָּם מֵחֲמַת תַּשְׁמִישׁ ג' פְּעָמִים רְצוּפִים, לֹא תִּנָּשֵׂא לְאַחֵר אֶלָּא אֲסוּרָה לַכֹּל עַד שֶׁתִּבְדֹּק. הַגָּה: וְיֵשׁ אוֹמְרִים שֶׁאֵין אָנוּ בְּקִיאִין אֵיזֶה מִקְרֵי מֵחֲמַת תַּשְׁמִישׁ, כִּי אֵין בְּקִיאִין בַּשִּׁעוּר הַנִּזְכָּר, וְלָכֵן כֹּל שֶׁרוֹאָה ג' פְּעָמִים סָמוּךְ לְתַשְׁמִישׁ מִקְרֵי לְדִידָן מֵחֲמַת תַּשְׁמִישׁ, וְנֶאֶסְרָה עַל בַּעֲלָהּ. (בֵּית יוֹסֵף בְּשֵׁם הָרַאֲבָ"ד שכ"כ בשי"א). וְאֵלּוּ ג' פְּעָמִים צְרִיכִים לִהְיוֹת רְצוּפִים, אֲבָל אִם לֹא הָיוּ רְצוּפִים לֹא נֶאֶסְרָה עַל בַּעֲלָהּ. (בֵּית יוֹסֵף בְּשֵׁם הַרַמְבַּ"ם וְכֵן כָּתַב הָרַשְׁבָּ"א סִימָן תתל"ט ומהרי"ו נ"ג). וְאֵין חִלּוּק בֵּין אִם רָאֲתָה ג' פְּעָמִים מִיָּד שֶׁנִּשְּׂאָה, וּבֵין נִתְקַלְקְלָה אַחַר כָּךְ וְרָאֲתָה ג' פְּעָמִים. (מָרְדְּכַי רֵישׁ ה"נ וּבִתְשׁוּבַת הָרַשְׁבָּ"א סִימָן תתל"ט וּבְתוס'). וְכָל זֶה לֹא מַיְרִי אֶלָּא בְּרָאֲתָה סָמוּךְ לְתַשְׁמִישׁ, אֲבָל אִם לֹא רָאֲתָה סָמוּךְ לְתַשְׁמִישׁ, לֹא נֶאֶסְרָה עַל בַּעֲלָהּ, וּמֻתֶּרֶת לוֹ לְאַחַר טָהֳרָתָהּ תָּמִיד (בֵּית יוֹסֵף בשם סה"ת וּסְמַ"ג וּפָשׁוּט בַּשַּׁ"ס וּבַּפּוֹסְקִים) וְדִינָה כְּמוֹ שֶׁאֵין לָהּ וֶסֶת.

A woman who saw blood on account of intercourse immediately — within the time it takes for her to stretch out her hand under the pillow or under the bolster and take an examining cloth to examine with it, and to wipe herself — has intercourse three times. If on all three consecutive times she saw blood, and all the more so if she found blood three times upon his cloth, (Mordechai, and so wrote the Beit Yosef in the name of Terumat haDeshen and the Semag, and so it is shown in the Shas), she is forbidden to have intercourse with this husband; rather she is to be divorced and marry another. She married another, and saw blood on account of intercourse three consecutive times — she is forbidden to have intercourse with that husband also; rather she is to be divorced and marry a third. And if with the third also she saw blood on account of intercourse three consecutive times, she shall not marry another; rather she is forbidden to all until she examines herself. Hagah [Rema]: And there are those who say that we are not expert in what is called on account of intercourse, since we are not expert in the measure mentioned; and therefore whoever sees three times close to intercourse, it is called for us on account of intercourse, and she has become forbidden to her husband. (Beit Yosef in the name of the Raavad, that so wrote shin yod alef) And these three times must be consecutive; but if they were not consecutive she has not become forbidden to her husband. (Beit Yosef in the name of the Rambam, and so wrote the Rashba, siman 839, and Maharyu, siman 53) And there is no difference between her having seen three times immediately upon her being married and her having become disordered afterwards and seen three times. (Mordechai, the beginning of the Laws of Niddah, and in a responsum of the Rashba, siman 839, and in the Tosafot) And all this speaks only of where she saw close to intercourse; but if she did not see close to intercourse she has not become forbidden to her husband, and she is permitted to him after her purification always (Beit Yosef in the name of Sefer haTerumah and the Semag, and it is plain in the Shas and in the poskim), and her law is like that of one who has no veset (the fixed time at which a woman's period comes).

Se’if 2ב׳

כֵּיצַד בּוֹדֶקֶת, נוֹטֶלֶת שְׁפוֹפֶרֶת (פֵּרוּשׁ קָנֶה שֶׁל עוֹפֶרֶת) שֶׁל אֲבָר, וּפִיהָ רָצוּף לְתוֹכָהּ, וְנוֹתֶנֶת בְּתוֹכָהּ מִכְחוֹל וּבְרֹאשׁוֹ מוֹךְ, וּמַכְנֶסֶת אוֹתוֹ בְּאוֹתוֹ מָקוֹם עַד מָקוֹם שֶׁהַשַּׁמָּשׁ דָּשׁ, נִמְצָא דָּם עַל רֹאשׁוֹ בְּיָדוּעַ שֶׁהוּא מִן הַמָּקוֹר, וַאֲסוּרָה, וְאִם לָאו, בְּיָדוּעַ שֶׁהוּא מִן הַצְּדָדִין, וּמֻתֶּרֶת. (בֵּית יוֹסֵף מֵהָרַמְבַּ"ם) וְאַף בַּזְּמַן הַזֶּה יֵשׁ לִסְמֹךְ אַבְּדִיקָה זוֹ. (טוּר וּבֵית יוֹסֵף לְדַעַת הַרַמְבַּ"ם וְהָרֹא"שׁ וְרַשְׁבָּ"א וְרִי"ף וְכֵן כָּתַב הָרַ"ן וְהָרָ"ם פַּדָּוואָה סִימָן ט').

How does she examine? She takes a tube (that is, a reed of lead) of lead, with its mouth folded inward, and she puts within it a probe with wadding at its head, and inserts it into that place, as far as the place that the member reaches. If blood is found upon its head, it is known that it is from the source, and she is forbidden; and if not, it is known that it is from the sides, and she is permitted. (Beit Yosef from the Rambam) And even at this present time there is ground to rely upon this examination. (Tur and Beit Yosef according to the view of the Rambam and the Rosh and Rashba and Rif, and so wrote the Ran and Maharam Padua, siman 9)

Se’if 3ג׳

אִם רוֹצָה לִבְדֹּק עַצְמָהּ בְּעוֹדָהּ תַּחַת הָרִאשׁוֹן, אַחַר שֶׁשִּׁמְּשָׁה שָׁלֹשׁ פְּעָמִים, הָרְשׁוּת בְּיָדָהּ, וּמֻתֶּרֶת לוֹ. וְיֵשׁ אוֹמְרִים שֶׁאֲסוּרָה לָרִאשׁוֹן מִתַּשְׁמִישׁ שְׁלִישִׁי וַאֵילַךְ, אֲפִלּוּ בִּבְדִיקָה. הַגָּה: וְיֵשׁ לִסְמֹךְ אַסְּבָרָא רִאשׁוֹנָה לְהָקֵל. (טוּר וּבֵית יוֹסֵף בְּשֵׁם הַסְכָּמַת הַפּוֹסְקִים וְהַגָּהוֹת מַיְמוֹנִי). וְאִם הִרְגִּישָׁה צַעַר וּכְאֵב בִּשְׁעַת תַּשְׁמִישׁ, לְכֻלֵּי עָלְמָא יֵשׁ לִסְמֹךְ אַבְּדִיקָה בַּבַּעַל הָרִאשׁוֹן (שָׁם בְּהַגָּה בְּשֵׁם ריצב"א).

If she wishes to examine herself while she is still under the first husband, after she has had intercourse three times, permission is in her hand, and she is permitted to him. And there are those who say that she is forbidden to the first from the third act of intercourse onwards, even with an examination. Hagah [Rema]: And there is ground to rely upon the first reasoning, to be lenient. (Tur and Beit Yosef in the name of the agreement of the poskim, and Hagahot Maimoni) And if she felt distress and pain at the time of intercourse, according to all opinions there is ground to rely upon an examination with the first husband (there, in the hagahah, in the name of the Ritzba).