יורה דעה קצ״זYoreh De'ah 197

Se’if 1א׳

אֵין הַנִּדָּה וְהַזָּבָה וְהַיּוֹלֶדֶת עוֹלוֹת מִטֻּמְאָתָן בְּלֹא טְבִילָה, שֶׁאֲפִלּוּ אַחַר כַּמָּה שָׁנִים חַיָּב כָּרֵת הַבָּא עַל אַחַת מֵהֶן אֶלָּא אִם כֵּן טָבְלוּ כָּרָאוּי בְּמָקוֹם הָרָאוּי.

The niddah (a woman in her menstrual impurity), the zavah (a woman made unclean by an unnatural flux) and the woman after childbirth do not rise out of their uncleanness without immersion; for even after several years, one who comes in to one of them is liable to karet (excision at the hand of Heaven), unless they immersed as is fitting in a place that is fitting.

Se’if 2ב׳

אִם בַּעֲלָהּ בָּעִיר, מִצְוָה לִטְבֹּל בִּזְמַנָּהּ שֶׁלֹּא לְבַטֵּל מִפְּרִיָּה וּרְבִיָּה אֲפִלּוּ לַיְלָה אַחַת. הַגָּה: וּמֻתֶּרֶת לִטְבֹּל לֵיל שַׁבָּת (ר"ח וְר' אליה ואוֹר זָרוּעַ ובה"ג וסה"ת וּסְמַ"ג בְּשֵׁם ר' שְׁמוּאֵל שֶׁהִנְהִיג כָּךְ בִּתּוֹ) אִם לֹא יְכוֹלָה לִטְבֹּל קֹדֶם לָכֵן, (בֵּית יוֹסֵף וּמָרְדְּכַי בְּשֵׁם כַּמָּה רַבְּוָתָא עַיִּןִ שָׁם). וְדַוְקָא אִם בַּעֲלָהּ בָּעִיר, אֲבָל בְּלָאו הָכֵי אָסוּר, (כֵּן מַשְׁמָע בת"ה סִימָן רנ"ה). וְאִם הָיָה אֶפְשָׁר לָהּ לִטְבֹּל קֹדֶם לָכֵן, כְּגוֹן שֶׁהָיָה אַחַר לֵדָה אוֹ שֶׁלֹּא הָיָה בַּעֲלָהּ בָּעִיר וּבָא בְּעֶרֶב שַׁבָּת, יֵשׁ אוֹמְרִים שֶׁאֲסוּרָה לִטְבֹּל (שָׁם ובמהרי"ו בִּפְסָקָיו סִימָן מ"ח כְּדַעַת בֵּית יוֹסֵף) ; וְכֵן נָהֲגוּ בְּמִקְצָת מְקוֹמוֹת, אֲבָל בְּמָקוֹם שֶׁאֵין מִנְהָג אֵין לְהַחְמִיר; וּבְמָקוֹם שֶׁנָּהֲגוּ לְהַחְמִיר, גַּם בְּמוֹצָאֵי שַׁבָּת לֹא תִּטְבֹּל דְּמֵאַחַר שֶׁהָיָה אֶפְשָׁר לָהּ לִטְבֹּל קֹדֶם לָכֵן אֵין מַרְחִיקִין הַטְּבִילָה מִן הַחֲפִיפָה (אָגוּר וּבְמַהֲרִי"ל). וְכֵן אַלְמָנָה שֶׁאֲסוּרָה לִטְבֹּל טְבִילָה רִאשׁוֹנָה בְּלֵיל שַׁבָּת, מִשּׁוּם דְּאָסוּר לָבוֹא עָלֶיהָ בִּיאָה רִאשׁוֹנָה בְּשַׁבָּת, אֲסוּרָה לִטְבֹּל גַּם כֵּן בְּמוֹצָאֵי שַׁבָּת (מהרי"ל). וְיֵשׁ מְקִלִּין וּמַתִּירִין לִטְבֹּל בְּמוֹצָאֵי שַׁבָּת, הוֹאִיל שֶׁלֹּא טָבְלָה בְּשַׁבָּת מִשּׁוּם חֲשַׁשׁ אִסּוּר (בֵּית יוֹסֵף).

If her husband is in the city, it is a mitzvah to immerse at her proper time, so as not to be prevented from being fruitful and multiplying even for one night. Hagah [Rema]: And she is permitted to immerse on the night of the Sabbath (Rabbeinu Chananel, and Rabbi Eliyah, and Or Zarua, and Behag, and Sefer haTerumah, and Semag in the name of Rabbi Shmuel, who so directed his daughter) if she is not able to immerse before then (Beit Yosef and Mordechai in the name of several of the great authorities — see there). And that is specifically if her husband is in the city; but otherwise it is forbidden (so it is implied in Terumat haDeshen, siman 255). And if it was possible for her to immerse before then — such as where it was after a birth, or where her husband was not in the city and came on the eve of the Sabbath — there are those who say that she is forbidden to immerse (there, and in Maharyu in his rulings, siman 48, according to the view of the Beit Yosef); and so they were accustomed in some places. But in a place where there is no custom one is not to be stringent; and in a place where they were accustomed to be stringent she shall not immerse at the going out of the Sabbath either, since, as it was possible for her to immerse before then, they do not distance the immersion from the chafifah (the combing and washing that goes before the immersion) (Agur, and in Maharil). And likewise a widow, who is forbidden to immerse the first immersion on the night of the Sabbath because it is forbidden to come in to her for the first act on the Sabbath, is forbidden to immerse at the going out of the Sabbath also (Maharil). And there are those who are lenient and permit her to immerse at the going out of the Sabbath, since she did not immerse on the Sabbath on account of a concern for a prohibition (Beit Yosef).

Se’if 3ג׳

אֲסוּרָה לִטְבֹּל בְּיוֹם ז'; וַאֲפִלּוּ אִם מַמְתֶּנֶת מִלִּטְבֹּל עַד יוֹם ח' אוֹ ט' אֵינָהּ יְכוֹלָה לִטְבֹּל בָּיוֹם מִשּׁוּם סְרָךְ בִּתָּהּ. (פי' דִּבּוּק הַבַּת וְקֻרְבָתָהּ לַעֲשׂוֹת כְּמַעֲשֵׂה הָאֵם שֶׁתִּטְבֹּל בַּיּוֹם כָּמוֹהָ וְלֹא תַּבְחִין שֶׁאִמָּהּ לְאַחַר שִׁבְעָה טָבְלָה וְלֹא בַּשְּׁבִיעִי עַצְמוֹ). הַגָּה: וְהַכָּלוֹת הַטּוֹבְלוֹת קֹדֶם הַחֻפָּה יְכוֹלוֹת לִטְבֹּל בַּיּוֹם דְּהָא לֹא בָּאִין אֵצֶל הֶחָתָן עַד הַלַּיְלָה, אֲבָל אַחַר הַחֻפָּה דִּינָן כִּשְׁאָר נָשִׁים (מהרי"ל).

She is forbidden to immerse on the seventh day; and even if she waits from immersing until the eighth day or the ninth, she is not able to immerse by day, on account of her daughter's following after her (that is, the daughter's cleaving and her closeness, to do as her mother does — that she should immerse by day like her, and will not discern that her mother immersed after the seven and not on the seventh itself). Hagah [Rema]: And brides who immerse before the bridal canopy are able to immerse by day, since they do not come to the bridegroom until night; but after the bridal canopy their law is like that of the rest of women (Maharil).