יורה דעה קצ״בYoreh De'ah 192

Siman 192 of 402 in Yoreh De'ah — 5 se'ifim

Se’if 1א׳

תְּבָעוּהָ לִנָּשֵׂא וְנִתְפַּיְּסָה, צְרִיכָה לֵישֵׁב שִׁבְעָה נְקִיִּים, בֵּין גְּדוֹלָה בֵּין קְטַנָּה, וַאֲפִלּוּ בָּדְקָה עַצְמָהּ בִּשְׁעַת תְּבִיעָה וּמָצְאָה טְהוֹרָה, שֶׁמָּא מֵחֲמַת חִמּוּד רָאֲתָה טִפַּת דָּם כְּחַרְדָּל וְלֹא הִרְגִּישָׁה בּוֹ. וּמוֹנָה ז' מִמָּחֳרָת יוֹם הַתְּבִיעָה, וְאֵינָהּ צְרִיכָה הֶפְסֵק טָהֳרָה, שֶׁאַף עַל פִּי שֶׁלֹּא בָּדְקָה בְּיוֹם הַתְּבִיעָה לְהַפְסִיק בְּטָהֳרָה, מוֹנָה מִיּוֹם הַמָּחֳרָת ז' נְקִיִּים. וּמִיהוּ צְרִיכָה בְּדִיקָה תּוֹךְ ז' כָּל יוֹם לְכַתְּחִלָּה (בֵּית יוֹסֵף בְּשֵׁם הָרֹא"שׁ וּב"ח שֶׁגַּם כֵּן דַּעַת רַמְבַּ"ן), מִיהוּ בְּדִיעֲבַד אִם לֹא בָּדְקָה עַצְמָהּ רַק פַּעַם אַחַת תּוֹךְ ז' סָגֵי (בֵּית יוֹסֵף וְהָאַחֲרוֹנִים).

They asked her to be married and she consented — she must sit the seven clean days, whether she is a grown woman or a minor; and even if she examined herself at the hour of the asking and found herself clean, lest on account of desire she saw a drop of blood the size of a mustard seed and did not feel it. And she counts the seven from the morrow of the day of the asking, and she does not require a cessation in cleanness; for even though she did not examine on the day of the asking so as to make a cessation in cleanness, she counts the seven clean days from the day of the morrow. However, she requires an examination within the seven every day at the outset (Beit Yosef in the name of the Rosh, and the Bach, that such too is the view of the Ramban); however, after the fact, if she examined herself only one time within the seven, it suffices (Beit Yosef and the later authorities).

Se’if 2ב׳

שִׁבְעַת יָמִים הַלָּלוּ מוֹנִים אוֹתָם מִשָּׁעָה שֶׁהִיא סוֹמֶכֶת בְּדַעְתָּהּ וּמְכִינָה עַצְמָהּ לַחֻפָּה, אַף עַל פִּי שֶׁלֹּא נִתְקַדְּשָׁה עֲדַיִן. הַגָּה: וְיֵשׁ לִסְמֹךְ הַטְּבִילָה סָמוּךְ לִבְעִילַת מִצְוָה בְּכָל מַה דְּאֶפְשָׁר, (כָּךְ מַשְׁמָע בְּמָרְדְּכַי בְּשֵׁם רַשְׁבָּ"ם וְר"מ וְרוֹקֵחַ בְּשֵׁם אָבִיו וְרַבּוֹתָיו וּבְהַגָּהַת מַיְמוֹנִי פי"א דְּהִלְכוֹת א"ב), וְהַמִּנְהָג לִטְבֹּל הַכַּלָּה לֵיל ד' אַף עַל פִּי שֶׁלֹּא תִּבָּעֵל קֹדֶם מוֹצָאֵי שַׁבָּת (מָרְדְּכַי שָׁם), אֲבָל אֵין לְהַרְחִיק הַטְּבִילָה מִן הַבְּעִילָה יוֹתֵר מִזֶּה. וְאִם לֹא תִּבָּעֵל בְּמוֹצָאֵי שַׁבָּת, יֵשׁ לָהּ לִבְדֹּק עַצְמָהּ בְּכָל יוֹם עַד בְּעִילַת מִצְוָה, (שָׁם וּבְהַגָּה וּבְתוֹסָפוֹת פ"ק דְּיוֹמָא דַּף י"ח), וְדַוְקָא לְכַתְּחִלָּה, אֲבָל בְּדִיעֲבַד אֵין לְהַחְמִיר אִם בָּדְקָה רַק פַּעַם אַחַת תּוֹךְ ז' (בֵּית יוֹסֵף). וְכָל חָתָן יִשְׁאַל לַכַּלָּה קֹדֶם שֶׁיִּגַּע בָּהּ, אִם שָׁמְרָה ז' נְקִיִּים, (הג"ה ש"ד).

These seven days are counted from the hour that she settles it in her mind and prepares herself for the bridal canopy, even though she has not yet been betrothed. Hagah [Rema]: And one should set the immersion close to the intercourse of the mitzvah in every way that is possible (so it is implied in the Mordechai in the name of the Rashbam and Rabbeinu Meir, and Rokeach in the name of his father and his teachers, and in Hagahat Maimoni, chapter 11 of the Laws of Forbidden Intercourse); and the custom is to immerse the bride on the night of the fourth day of the week, even though she will not have intercourse before the going out of the Sabbath (Mordechai there) — but one is not to distance the immersion from the intercourse more than this. And if she will not have intercourse at the going out of the Sabbath, she must examine herself every day until the intercourse of the mitzvah (there, and in the Hagahah, and in the Tosafot, the first chapter of Yoma, folio 18); and that is specifically at the outset, but after the fact one is not to be stringent if she examined only one time within the seven (Beit Yosef). And every bridegroom shall ask the bride, before he touches her, whether she kept the seven clean days. (Hagahat Shaarei Dura)

Se’if 3ג׳

אִם דָּחוּ הַנִּשּׂוּאִין מֵחֲמַת אֵיזֶה סִבָּה אַף עַל פִּי שֶׁיָּשְׁבָה ז' נְקִיִּים צְרִיכָה לַחֲזֹר וְלֵישֵׁב ז' נְקִיִּים וְלִטְבֹּל כְּשֶׁיִּתְפַּשְּׁרוּ לַעֲשׂוֹת הַנִּשּׂוּאִין, אַף עַל פִּי שֶׁבָּדְקָה עַצְמָהּ תָּמִיד בַּיָּמִים שֶׁבֵּינְתַיִם, לֹא מֵהָנֵי, (מָרְדְּכַי ה"נ ובמהרי"ק שֹׁרֶשׁ קנ"ט).

If they put off the marriage on account of some cause, even though she has sat the seven clean days she must go back and sit the seven clean days again and immerse when they come to terms to make the marriage; and even though she examined herself continually in the days between, it does not avail. (Mordechai, the Laws of Niddah, and in Maharik, shoresh 159)

Se’if 4ד׳

עָבַר וּכְנָסָהּ תּוֹךְ זְמַן זֶה, וְכֵן חָתָן שֶׁפֵּרְסָה כַּלָּתוֹ נִדָּה קֹדֶם שֶׁבָּא עָלֶיהָ, לֹא יִתְיַחֵד עִמָּהּ, אֶלָּא הוּא יָשֵׁן בֵּין הָאֲנָשִׁים וְהִיא יְשֵׁנָה בֵּין הַנָּשִׁים. הַגָּה: יֵשׁ אוֹמְרִים אִם הָיְתָה טְהוֹרָה כְּשֶׁנִּשֵׂאת וְלֹא בָּא עָלֶיהָ, וּפֵרְסָה נִדָּה אַחַר כָּךְ, אֵין צָרִיךְ שִׁמּוּר עוֹד, (ת"ה סִימָן רנ"ג וְהַגָּהוֹת אַלְפָסִי), וְהַמַּחְמִיר תָּבוֹא עָלָיו בְּרָכָה (ת"ה שָׁם). וְאֵין לְחַלֵּק בָּזֶה בֵּין בָּחוּר לְאַלְמוֹן אוֹ בְּתוּלָה לְאַלְמָנָה, (רַבֵּנוּ יְרוּחָם נָתִיב כ"ו). יֵשׁ אוֹמְרִים שֶׁאֲסוּרָה לְיַחֵד עִמּוֹ בַּיּוֹם, כְּמוֹ בַּלַּיְלָה, וְאֵין צָרִיךְ לִהְיוֹת שְׁתֵּי שְׁמִירוֹת, רַק הוּא בֵּין הָאֲנָשִׁים אוֹ הִיא בֵּין הַנָּשִׁים (טוּר בְּשֵׁם הָרֹא"שׁ). וְאִם אֵינָם יְשֵׁנִים בְּחֶדֶר א' אֵינָן צְרִיכִים שִׁמּוּר כְּלָל, (בֵּית יוֹסֵף בְּשֵׁם הָרַשְׁבָּ"א). וְיֵשׁ אוֹמְרִים דְּבַלַּיְלָה צָרִיךְ שְׁתֵּי שְׁמִירוֹת, וּבַיּוֹם מֻתָּר לְהִתְיַחֵד, (הָרַאֲבָ"ד). וְהַמִּנְהָג לִקַּח קָטָן אֵצֶל הֶחָתָן וּקְטַנָּה אֵצֶל הַכַּלָּה, וְאֵין מִתְיַחֲדִין בַּיּוֹם בְּלֹא קָטָן אוֹ קְטַנָּה.

If he transgressed and married her within this time, and likewise a bridegroom whose bride became a niddah (a woman in her menstrual impurity) before he came in to her — he shall not be secluded with her; rather he sleeps among the men and she sleeps among the women. Hagah [Rema]: There are those who say that if she was clean when she was married and he did not come in to her, and she became a niddah afterwards, no further guarding is needed (Terumat haDeshen, siman 253, and Hagahot Alfasi); and he who is stringent, a blessing shall come upon him (Terumat haDeshen there). And one is not to distinguish in this between a bachelor and a widower, or a virgin and a widow (Rabbeinu Yerucham, netiv 26). There are those who say that she is forbidden to be secluded with him by day as by night, and there is no need of two guardings — only that he be among the men, or she among the women (Tur in the name of the Rosh). And if they do not sleep in one room, they require no guarding at all (Beit Yosef in the name of the Rashba). And there are those who say that by night two guardings are required, and by day it is permitted to be secluded (the Raavad). And the custom is to take a minor boy beside the bridegroom and a minor girl beside the bride, and they are not secluded by day without a minor boy or a minor girl.

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Shulchan Aruch, Yoreh De'ah — Torat Emet 357 edition, via Sefaria — public domain

English rendered from the Hebrew for this app — The Gematria's own rendering program. A rendering of the words, not a ruling; practical halacha is learned with a rav