## Mishneh Torah, Forbidden Intercourse Chapter 8

###### Mishneh Torah, Forbidden Intercourse 8:1
[Mishneh Torah, Forbidden Intercourse 8:1](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:1)

יֵשׁ אִשָּׁה שֶׁיֵּשׁ לָהּ וֶסֶת וְיֵשׁ אִשָּׁה שֶׁאֵין לָהּ וֶסֶת אֶלָּא לֹא תַּרְגִּישׁ בְּעַצְמָהּ עַד שֶׁיֵּצֵא הַדָּם וְאֵין לָהּ יוֹם קָבוּעַ לִרְאִיָּתָהּ. וְזֶהוּ שֶׁיֵּשׁ לָהּ וֶסֶת הִיא שֶׁיֵּשׁ לָהּ יוֹם קָבוּעַ. אוֹ מֵעֶשְׂרִים יוֹם לְעֶשְׂרִים יוֹם. אוֹ מִכ"ד יוֹם לְכ"ד יוֹם. אוֹ פָּחוֹת אוֹ יוֹתֵר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
There are women who have *vesetot*, established times [when they menstruate] and other women who do not have *vesetot*. Instead, they feel nothing until the blood is actually released¹ and they do not have a fixed day on which they menstruate.
[The intent when speaking of] a woman who has a *veset* is that there is a specific day - [e.g.,] from the twentieth [day of the month] to the twentieth or from the twenty-fourth to the twenty-fourth, or more or less - [on which she begins to menstruate].

footnotes:
¹ I.e., the onset of menstruation is not associated with a specific physical symptom, as stated in Halachah 2.


###### Mishneh Torah, Forbidden Intercourse 8:2
[Mishneh Torah, Forbidden Intercourse 8:2](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:2)

וְקֹדֶם שֶׁיָּבוֹא הַדָּם תַּרְגִּישׁ בְּעַצְמָהּ. מְפַהֶקֶת וּמִתְעַטֶּשֶׁת וְחוֹשֶׁשֶׁת פִּי כְּרֵסָהּ וְשִׁפּוּלֵי מֵעֶיהָ וְיִסְתַּמֵּר שַׂעֲרַת בְּשָׂרָהּ אוֹ יֵחַם בְּשָׂרָהּ וְכַיּוֹצֵא בִּמְאֹרָעוֹת אֵלּוּ. וְיָבוֹאוּ לָהּ וְסָתוֹת אֵלּוּ אוֹ אֶחָד מֵהֶן בְּשָׁעָה הַקְּבוּעָה לָהּ מִיּוֹם וֶסְתָּהּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Before the onset of menstruation, she will demonstrate physical symptoms,², two factors are necessary: a) that there be a fixed monthly pattern when menstruation begins, and b) the onset of menstruation be preceded by physical symptoms. The other halachic authorities do not rule in this manner. They maintain that either of these two factors is independently powerful enough to establish a *veset* (*Maggid Mishneh*). Their view is followed by the *Tur* and the *Shulchan Aruch* (*Yoreh De'ah*, ch. 189). [e.g.,] she yawns, sneezes,³ 9:8). There are other commentaries who offer different interpretations. feels anxiety at the opening to her stomach and lower intestinal area, the hairs of her flesh will stand up, her flesh will become warm, or any similar physical symptoms.⁴, they must be repeated three times before the onset of menstruation (*Niddah* 63a). She will experience these - or at least one of these - symptoms at the fixed time when she [will menstruate] on the established day.

footnotes:
² From the Rambam's wording, it appears that for a woman to establish a veset
³ Our translation of these two terms is based on Rav Kapach's translation of the Rambam's Commentary to the Mishnah (Niddah
⁴ For these physical symptoms to be considered as a veset


###### Mishneh Torah, Forbidden Intercourse 8:3
[Mishneh Torah, Forbidden Intercourse 8:3](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:3)

כְּבָר בֵּאַרְנוּ שֶׁכָּל אִשָּׁה שֶׁאֵין לָהּ וֶסֶת אֲסוּרָה לְשַׁמֵּשׁ עַד שֶׁתִּבְדֹּק עַצְמָהּ תְּחִלָּה. וְשֶׁיֵּשׁ לָהּ וֶסֶת אֲסוּרָה לְשַׁמֵּשׁ בְּכָל עוֹנַת הַוֶּסֶת. אִם וֶסְתָּהּ בַּיּוֹם אֲסוּרָה לְשַׁמֵּשׁ כָּל אוֹתוֹ הַיּוֹם. וְאִם וֶסְתָּהּ בַּלַּיְלָה אֲסוּרָה לְשַׁמֵּשׁ כָּל אוֹתוֹ הַלַּיְלָה. וּמִתְּחִלַּת יוֹם הַוֶּסֶת תִּסְפֹּר יְמֵי נִדָּתָהּ וִימֵי זִיבָתָהּ לְעוֹלָם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
We have already explained⁵ that any woman who does not have a [fixed] *veset* is forbidden to engage in relations until she makes an internal examination first. If she has a [fixed] *veset*, she is forbidden to engage in relations through the entire time of the *veset*. If her *veset* is during the day, she is forbidden to engage in relations throughout the entire day.⁶ notes that *Hilchot Mitamei Mishkav UMoshav* 3:6 states that a woman may touch ritually pure articles during the time her *veset* is expected. It is only when she actually discovers bleeding that she conveys ritual impurity upon these articles. He explains the difference between that law and the laws governing relations based on *Shulchan Aruch HaRav* 189:97 by saying that we fear that relations will cause menstruation to come earlier. If her *veset* is during the night, she is forbidden to engage in relations throughout the entire night. She should begin counting her "days of *niddah*" and her "days of *zivah*"⁷" and the eleven "days of *zivah*." from the day of the *veset* at all times.⁸ and *zivah* begin again after eighteen days. Now what if a woman has a 20 day cycle or a 25 day cycle? According to the Rambam's statements here it would seem that "days of *niddah*" and the "days of *zivah*" should be counted from the day of the *veset*, i.e., each 20 days or 25 days.

footnotes:
⁵ Chapter 4, Halachah 16. As mentioned in the notes to that halachah, most other authorities differ with the Rambam with regard to these requirements.
⁶ The Tzemach Tzedek
⁷ I.e., the seven "days of niddah
⁸ The commentaries have noted somewhat of a difficulty with the Rambam's statements. As he stated in Chapter 6, according to his conception, the cycle of niddah


###### Mishneh Torah, Forbidden Intercourse 8:4
[Mishneh Torah, Forbidden Intercourse 8:4](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:4)

לְפִיכָךְ צְרִיכוֹת הַנָּשִׁים לְהִזָּהֵר בִּוְסָתוֹת עַד שֶׁתֵּדַע הַיּוֹם וְהַשָּׁעָה שֶׁנִּקְבְּעָה בָּהּ וֶסְתָּהּ. הָיָה דַּרְכָּהּ לִרְאוֹת בְּיוֹם עֶשְׂרִים וּבָא יוֹם עֶשְׂרִים וְלֹא רָאֲתָה וּבָא יוֹם שְׁלֹשָׁה וְעֶשְׂרִים וְרָאֲתָה הֲרֵי יוֹם עֶשְׂרִים וְיוֹם שְׁלֹשָׁה וְעֶשְׂרִים שְׁנֵיהֶן אֲסוּרִין. וְכֵן אִם רָאֲתָה פַּעַם שְׁנִיָּה בְּיוֹם כ"ג וְלֹא רָאֲתָה בְּיוֹם עֶשְׂרִים עֲדַיִן שְׁנֵיהֶן אֲסוּרִין. רָאֲתָה פַּעַם שְׁלִישִׁית בְּיוֹם שְׁלֹשָׁה וְעֶשְׂרִים וְלֹא רָאֲתָה בְּיוֹם עֶשְׂרִים טָהַר יוֹם עֶשְׂרִים וְנֶעֱקָר הַוֶּסֶת לְיוֹם שְׁלֹשָׁה וְעֶשְׂרִים. שֶׁאֵין הָאִשָּׁה קוֹבַעַת וֶסֶת עַד שֶׁתִּקְבָּעֶנּוּ שָׁלֹשׁ פְּעָמִים. וְאֵינָהּ מִטַּהֶרֶת מִן הַוֶּסֶת עַד שֶׁתֵּעָקֵר מִמֶּנָּה שָׁלֹשׁ פְּעָמִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Therefore women must be careful with regard to *vesetot* until they know the day and the hour when a *veset* is established. If her pattern was to begin menstruation on the twentieth day⁹interprets this law as speaking about the intervals between the onset of menstruation (*veset haflagah*). This interpretation is borne out by the manner in which the *Tur* and the *Shulchan Aruch* (*Yoreh De'ah* 189:14) quote this law. From the *Siftei Cohen* 189:40, it appears that the Rambam is speaking about the twentieth and the twenty-third of the month (*veset hachodesh* in halachic terminology). and the twentieth day came and she did not menstruate and she did menstruate on the twenty-third, she is forbidden [to engage in relations on] the twentieth and twenty-third.¹⁰ has been established, it is not uprooted until it passes three times without the woman menstruating. The twenty-third is forbidden, because since she began menstruating on that day, we fear that she will begin menstruated upon it in the following month. See also Halachah 8.
Similarly, if a second time she did not menstruate on the twentieth and [instead,] began to menstruate on the twenty-third day, both days remain forbidden.¹¹ If for a third time, she did not menstruate on the twentieth and [instead,] began to menstruate on the twenty-third day, the twentieth day is purified¹² and the *veset* is transferred to the twenty-third day. For a woman does not establish a *veset* until she establishes it three times, nor does she uproot a *veset* until she bypasses it three times.

footnotes:
⁹ The Maggid Mishneh
¹⁰ The twentieth is forbidden because as the Rambam continues to explain, once a veset
¹¹ For the same reasons as stated in the previous note.
¹² I.e., she is no longer forbidden to engage in relations on that day.


###### Mishneh Torah, Forbidden Intercourse 8:5
[Mishneh Torah, Forbidden Intercourse 8:5](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:5)

כָּל וֶסֶת שֶׁנִּקְבַּע מֵחֲמַת אֹנֶס אֲפִלּוּ רָאֲתָה בּוֹ כַּמָּה פְּעָמִים אֵינוֹ וֶסֶת שֶׁמִּפְּנֵי הָאֹנֶס רָאֲתָה. קָפְצָה וְרָאֲתָה קָפְצָה וְרָאֲתָה קָבְעָה לָהּ וֶסֶת לְיָמִים בְּלֹא קְפִיצוֹת. כֵּיצַד. קָפְצָה בְּאֶחָד בְּשַׁבָּת וְרָאֲתָה דָּם. וּלְאַחַר עֶשְׂרִים יוֹם קָפְצָה בְּאֶחָד בְּשַׁבָּת וְרָאֲתָה דָּם. וּלְאַחַר י"ט קָפְצָה בְּיוֹם הַשַּׁבָּת וְלֹא רָאֲתָה דָּם וּלְאַחַר שַׁבָּת רָאֲתָה בְּלֹא קְפִיצָה. הֲרֵי נִקְבָּע אֶחָד בְּשַׁבָּת אַחַר עֶשְׂרִים. שֶׁהֲרֵי נוֹדַע שֶׁהַיּוֹם גָּרַם לָהּ לִרְאוֹת וְלֹא הַקְּפִיצָה. וּכְבָר נִקְבַּע יוֹם זֶה שָׁלֹשׁ פְּעָמִים. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a *veset* is established because of outside factors, even if recurs several times, it is not a *veset*, because [menstruation] came as a result of an outside factor.¹³, the "jumping" mentioned in the following clause illustrates this principle. The "jumping" is an external factor that is not dependent on a woman's internal physical pattern. Even if on three separate occasions, a woman menstruates as a result of "jumping," she is not considered to have established a fixed *veset*. The *Shulchan Aruch* (*Yoreh De'ah* 189:17) quotes this principle. The Rama quotes the *Hagahot Maimoniot* which state that although the jumping is not regarded with the severity of a fixed *veset*, it is considered as an irregular *veset*. Until a situation passes when the woman does not menstruate after jumping, she is forbidden to engage in relations afterwards. The *Tur* rules that even an external factor can cause a *veset* if a pattern recurs on three consecutive occasions.
If a woman jumped¹⁴ and menstruated and [again] jumped and menstruated, she establishes a *veset* for the specific day without considering whether she jumped. What is implied? She jumped on Sunday and menstruated. After an interval of 20 days,¹⁵ she again jumped on Sunday and menstruated. Then after an interval of 19 days, she jumped on the Sabbath and did not menstruate, but menstruated after the Sabbath without jumping, she establishes [a fixed *veset*] for Sunday after a twenty day interval.¹⁶ deals with question what would happen if the woman jumped and menstruated on Sunday for a third consecutive time. Would her *veset* be established for the interval only in connection with jumping? Or would the interval itself be considered as a *veset*. There would be a difference in law if on the fourth occasion after the interval, she did not jump. Is she forbidden to engage in relations or not. The *Maggid Mishneh* maintains that according to the Rambam, she would be forbidden, because the Rambam does not attach any significance to the external factors. Other authorities - and this view is sustained by the *Shulchan Aruch* (*Yoreh De'ah* 189:18) - maintain that unless she jumps, she is not forbidden after the fourth interval. For it is clear that the interval causes her to menstruate and not jumping,¹⁷ explanation of the approach of the Rashba which differs. and the interval has been established as the onset of menstruation on three occasions. Similar laws apply in all analogous situations.

footnotes:
¹³ According to the Maggid Mishneh
¹⁴ Perhaps "jumping" can be interpreted as "undergoing strenuous exercise" which could be considered as a cause for hastening the onset of menstruation.
¹⁵ I.e., the day of menstruation is not counted in the interval.
¹⁶ The Maggid Mishneh
¹⁷ Even though she jumped on the previous day, that jumping is not considered as significant and is not associated with her monthly pattern. Note the Maggid Mishneh's


###### Mishneh Torah, Forbidden Intercourse 8:6
[Mishneh Torah, Forbidden Intercourse 8:6](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:6)

רָאֲתָה יוֹם ט"ו בְּחֹדֶשׁ זֶה וְיוֹם ט"ז בְּחֹדֶשׁ שֶׁל אַחֲרָיו וְיוֹם י"ז בְּחֹדֶשׁ שֶׁל אַחֲרָיו וְיוֹם י"ח לְחֹדֶשׁ שֶׁל אַחֲרָיו הֲרֵי קָבְעָה לָהּ וֶסֶת לְדִלּוּג. בָּא חֹדֶשׁ רְבִיעִי וְרָאֲתָה בְּיוֹם י"ז עֲדַיִן לֹא נִקְבָּע לָהּ וֶסֶת. וְכָל יוֹם שֶׁרָאֲתָה בּוֹ חוֹשֶׁשֶׁת לוֹ לְהַבָּא. כֵּיוָן שֶׁיַּגִּיעַ אוֹתוֹ הַיּוֹם וְלֹא תִּרְאֶה טָהַר אוֹתוֹ הַיּוֹם מִן הַוֶּסֶת שֶׁאֵין צָרִיךְ עֲקִירַת שָׁלשׁ פְּעָמִים אֶלָּא יוֹם שֶׁנִּקְבַּע שָׁלֹשׁ פְּעָמִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a woman begins menstruating on the fifteenth of one month, and menstruates on the sixteenth of the following month, the seventeenth of the month which follows that, and the eighteen of the month which follows that, she establishes a *veset* which advances.¹⁸ (*Yoreh De'ah* 189:7) quotes the Rambam's ruling, but also that of Rabbenu Chananel and the Ra'avad which maintains that a *veset* is established even after only three months of such a pattern.
If during the fourth month, she begins menstruating on the seventeenth, the *veset* is not established.¹⁹ Instead, [in the following month,] she suspects that she will menstruate on the day on which she menstruated during the previous month.²⁰, a fixed time when she is known to begin menstruating. According to the halachah at present, a woman in such a situation must refrain from relations on three occasions: the day or the night of the date of the month on which she menstruated in the previous month, the day or the night which matches the interval between her onset of menstruation in the previous and that of the month which preceded it, the day and night of the thirtieth day since the onset of menstruation. If that day arrives and she does not menstruate, that day becomes pure and is no longer suspected. For only a date that has been established by three [consecutive onsets] need be uprooted by three consecutive occasions when menstruation does not occur.

footnotes:
¹⁸ There must be four months in the cycle, so that there are three months during which she advanced a day. In such a situation in the fifth month, she must expect to menstruate on the nineteenth.The Shulchan Aruch
¹⁹ For she did not increase a day in the fourth month.
²⁰ I.e., on the seventeenth of the month. She does not have to be concerned with the fifteenth and the sixteenth. Since she did not begin menstruating on that day in the month which followed it, she need not be concerned with it any longer.This requirement applies to any woman who does not have a veset kevua


###### Mishneh Torah, Forbidden Intercourse 8:7
[Mishneh Torah, Forbidden Intercourse 8:7](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:7)

הָיָה דַּרְכָּהּ לִהְיוֹת רוֹאָה יוֹם ט"ו וְשִׁנְּתָה לְט"ז שְׁנֵיהֶם אֲסוּרִין. שִׁנְּתָה לְי"ז הֻתַּר ט"ז וְנֶאֱסַר י"ז וְט"ו בְּאִסּוּרוֹ עוֹמֵד. שִׁנְּתָה לְי"ח נֶאֱסַר י"ח וְהֻתְּרוּ כֻּלָּם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If her pattern had been to begin menstruation on the fifteenth and she changed²¹ to the sixteenth, [relations] are forbidden on both.²², she must show concern both for that established *veset* and for the date (and interval) resulting from the previous month. If, [in the following month,] she changed to the seventeenth, the sixteenth is released and the seventeenth becomes prohibited. The fifteenth remains prohibited.²³ If, [in the following month,] she changed to the eighteenth, the eighteenth becomes prohibited²⁴, Rav Yosef Caro questions the Rambam's ruling. Seemingly, in this instance, since she increased by one day each month, she established a fixed *veset* according to that pattern. Thus in the following month, she must show concern over the nineteenth.
In his *Kessef Mishneh*, Rav Yosef Caro explains that in addition to showing concern for the nineteenth, the woman must show concern for the eighteenth, since this was the day on which her menstruation actually began. In his *Shulchan Aruch* (*Yoreh De'ah* 189:7), however, he does not mention this point. and all the other dates are released.

footnotes:
²¹ On one occasion.
²² On the fifteenth because of the existing pattern, and on the sixteenth because of her menstruation in the previous month. The point of this halachah is that when a woman deviates from an established veset
²³ Because it must pass three times without her menstruating upon it.
²⁴ In his Kessef Mishneh


###### Mishneh Torah, Forbidden Intercourse 8:8
[Mishneh Torah, Forbidden Intercourse 8:8](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:8)

הָיָה דַּרְכָּהּ לִרְאוֹת יוֹם עֶשְׂרִים וְשִׁנְּתָה לְיוֹם כ"ב שְׁנֵיהֶם אֲסוּרִין. הִגִּיעַ עֶשְׂרִים וְלֹא רָאֲתָה כ"ב וְרָאֲתָה עֲדַיִן שְׁנֵיהֶן אֲסוּרִין. הִגִּיעַ יוֹם עֶשְׂרִים וְרָאֲתָה טָהַר יוֹם כ"ב. שֶׁהֲרֵי חָזְרָה לְוֶסְתָּהּ הַקָּבוּעַ וְנֶעֱקַר כ"ב מִפְּנֵי שֶׁלֹּא נִקְבַּע שָׁלֹשׁ פְּעָמִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If her pattern had been to begin menstruation on the twentieth day and she changed to the twenty-second, they are both forbidden.²⁵ and the twenty-second because of the deviation in the previous month. If, [in the following month,] the twentieth arrives and she does not menstruate, but she does menstruate on the twenty-second, they both remain forbidden. If, [in the following month,] the twentieth arrived and she began menstruating, she is considered to have returned to her fixed pattern.²⁶ is not uprooted by being bypassed on three successive months, it becomes reaffirmed when the onset of menstruation recurs on it once. The twenty-second is released, because it was not established through three [onsets of menstruation].

footnotes:
²⁵ The twentieth as a fixed veset
²⁶ And it must be bypassed on three new occasions to be uprooted. As long as the veset


###### Mishneh Torah, Forbidden Intercourse 8:9
[Mishneh Torah, Forbidden Intercourse 8:9](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:9)

אֵין הָאִשָּׁה קוֹבַעַת לָהּ וֶסֶת בְּתוֹךְ יְמֵי נִדָּתָהּ שֶׁרָאֲתָה בָּהֶן. כֵּיוָן שֶׁרָאֲתָה יוֹם אֶחָד אֵינָהּ קוֹבַעַת לָהּ וֶסֶת בְּכָל הַשִּׁבְעָה. וְכֵן אֵין הָאִשָּׁה קוֹבַעַת וֶסֶת בִּימֵי זִיבָתָהּ שֶׁהֵן אַחַד עָשָׂר יוֹם. אֲבָל קוֹבַעַת הִיא וֶסֶת בִּימֵי נִדָּתָהּ שֶׁאֵינָהּ רוֹאָה בָּהֶן. וְאִם נִקְבָּע לָהּ וֶסֶת בִּימֵי זִיבָתָהּ הֲרֵי זוֹ חוֹשֶׁשֶׁת לְוֶסְתָּהּ. וְכָל וֶסֶת שֶׁקָּבְעָה בִּימֵי זִיבָתָהּ אִם נֶעֶקְרָה אֲפִלּוּ פַּעַם אַחַת נֶעֶקְרָה וְאֵינָהּ צְרִיכָה לְהֵעָקֵר שָׁלֹשׁ פְּעָמִים שֶׁחֶזְקַת דָּמִים מְסֻלָּקִין הֵן לְיָמִים אֵלּוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A woman does not establish a *veset* in the midst of her "days of *niddah*" during which she has menstruated.²⁷," the interpretation of this ruling is straightforward. Once a woman has sighted bleeding in her "days of *niddah*," she cannot establish a *veset* on any of her other days of *niddah*. According to interpretation of the Ramban, the explanation is somewhat more complex. See the gloss of the *Maggid Mishneh*. Similarly, with regard to the other instances mentioned in this halachah, the explanation according to the approach of the Ramban - which as stated previously is accepted as halachah by most authorities - the explanation differs from that of the Rambam. Since she menstruates on one of these days, she cannot establish a *veset* in any of the seven. Similarly, a woman does not establish a *veset* in her eleven "days of *zivah*." She may, however, establish a fixed *veset* in her "days of *niddah*" when she has not menstruated.
If she established a *veset* in her "days of *zivah*,"²⁸" (without the phenomenon recurring three times). Perhaps the Rambam's intent is to emphasize that even if the phenomenon recurs three timmes, it can be uprooted when it is bypassed once. she must show concern over that *veset*.²⁹ Whenever a *veset* is established in [a woman's] "days of *zivah*," it is uprooted if it is bypassed even once. It does not have to be bypassed three times. [The rationale is that] it is an accepted presumption that a woman's [menstrual] blood is withdrawn on these days.³⁰ that has been established as an extraordinary event. Although she must take it into consideration, it can be uprooted easily.

footnotes:
²⁷ According to the Rambam's interpretation of "days of niddah
²⁸ The same laws would apply if she discovered bleeding only once during her "days of zivah
²⁹ As described in the following halachah.
³⁰ I.e., since it is unlikely that she will menstruate on these days, we treat any veset


###### Mishneh Torah, Forbidden Intercourse 8:10
[Mishneh Torah, Forbidden Intercourse 8:10](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:10)

כֵּיצַד חוֹשֶׁשֶׁת לְוֶסֶת. אִם רָאֲתָה דָּם בְּוֶסֶת זוֹ אֲפִלּוּ יוֹם אֶחָד תֵּשֵׁב לְנִדָּתָהּ מִסָּפֵק וַאֲסוּרָה לְשַׁמֵּשׁ בְּאוֹתוֹ הַיּוֹם. וַאֲפִלּוּ לֹא רָאֲתָה בִּשְׁאָר יְמֵי הַוְּסָתוֹת. וְאִם רָאֲתָה שְׁלֹשָׁה יָמִים הֲרֵי זוֹ זָבָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
What is meant by "she must show concern over that *veset*"? If she sighted bleeding on this *veset* for even one day, she must wait as a *niddah* because of the doubt.³¹, she is forbidden to engage in relations for seven days. [In the following month,] she is forbidden to engage in relations on that day even if she did not sight bleeding as³² Vol. II, Responum 93, which explains this version. on the other days of the *vesetot. If she discovers bleeding for three successive days, she is a zavah*.³³ - she is forbidden for seven days after even one sighting of blood - and the stringency associated with a *zavah* - she must count seven "spotless" days if she sights bleeding for three consecutive days (*Maggid Mishneh*).

footnotes:
³¹ Like a niddah
³² Our translation follows an emendation of the text based on authoritative manuscripts. See the Noda B'Yehudah,
³³ And must wait until seven "spotless" days pass. I.e., because of the doubt concerning her status, she is given both the stringency applying to a niddah


###### Mishneh Torah, Forbidden Intercourse 8:11
[Mishneh Torah, Forbidden Intercourse 8:11](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:11)

כָּל אִשָּׁה שֶׁמַּרְבָּה לִבְדֹּק עַצְמָהּ תָּמִיד הֲרֵי זוֹ מְשֻׁבַּחַת וְאַף עַל פִּי שֶׁיֵּשׁ לָהּ וֶסֶת קְבוּעָה. שֶׁאֶפְשָׁר שֶׁיָּבוֹא דָּם בְּלֹא שְׁעַת הַוֶּסֶת. וְכָל י"א יוֹם שֶׁל יְמֵי זִיבָתָהּ הֲרֵי הִיא בָּהֶן בְּחֶזְקַת טָהֳרָה וְאֵינָהּ צְרִיכָה בְּדִיקָה. אֲבָל אַחַר יְמֵי זִיבָתָהּ צְרִיכָה לִבְדֹּק:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a woman frequently inspects herself at all times, her conduct is praiseworthy.³⁴ (*Yoreh De'ah* 184:1) interprets the Rambam's ruling as applying not at the time of relations. (For if she inspects herself before relations, her husband might think there is reason to refrain from relations.) At present, however, Rabbis have counseled woman not to inspect themselves unless there is a reason. For at times, the inspection itself can cause bleeding. See also Chapter 4, Halachah 16. [This applies] even if she has established a fixed *veset*. For bleeding may come at times other than her *veset*.
During the eleven days of *zivah*, we assume that she is pure.³⁵ [Hence,] she need not inspect herself. After her days of *zivah*,³⁶ however, she should inspect herself.

footnotes:
³⁴ The Shulchan Aruch
³⁵ For it is unlikely for her to menstruate then.
³⁶ When it is likely for her to menstruate.


###### Mishneh Torah, Forbidden Intercourse 8:12
[Mishneh Torah, Forbidden Intercourse 8:12](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:12)

שָׁכְחָה וְלֹא בָּדְקָה בֵּין בְּאֹנֶס בֵּין בְּרָצוֹן הֲרֵי זוֹ בְּחֶזְקַת טָהֳרָה עַד שֶׁתִּבְדֹּק וְתִמָּצֵא טְמֵאָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a woman remains passive³⁷. The standard printed text reads "If she forgot and did not...." and does not inspect herself, either because of forces beyond her control or intentionally, she is assumed to be pure until she inspects herself and discovers [that she is] impure.³⁸ on which she can be expected to begin menstruation arrives as explained in the following halachah and notes.

footnotes:
³⁷ Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah
³⁸ For we do not suspect that she became impure unless she actually discovers bleeding. Slightly different principles apply with regard to the veset


###### Mishneh Torah, Forbidden Intercourse 8:13
[Mishneh Torah, Forbidden Intercourse 8:13](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:13)

הָאִשָּׁה שֶׁלֹּא בָּדְקָה עַצְמָהּ בִּשְׁעַת וֶסְתָּהּ וּלְאַחַר יָמִים בָּדְקָה וּמָצְאָה טָמֵא אַף עַל פִּי שֶׁהִיא טְמֵאָה לְמַפְרֵעַ עַד שְׁעַת וֶסְתָּהּ כְּמוֹ שֶׁיִּתְבָּאֵר בְּעִנְיַן טֻמְאָה וְטָהֳרָה. הֲרֵי זוֹ אֵינָהּ מְטַמְּאָה אֶת בּוֹעֲלָהּ לְמַפְרֵעַ. וְאֵינָהּ מוֹנָה אֶלָּא מִשָּׁעָה שֶׁרָאֲתָה דָּם. וְאִם מָצְאָה עַצְמָהּ טְהוֹרָה הֲרֵי זוֹ בְּחֶזְקַת טְהוֹרָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The following laws apply when] a woman did not inspect herself at the time of her *veset*³⁹ passes without a woman discovering uterine bleeding, she should inspect herself to ensure that this is so. She is forbidden to engage in relations unless she makes such an inspection. See *Shulchan Aruch* (*Yoreh De'ah* 189:4). and inspected herself a few days afterwards and discovered that she was impure. Retroactively, she is considered impure from the time of her *veset* with regard to matters of ritual purity and impurity, as will be explained.⁴⁰ 3:5. There it is explained that since she discovered bleeding afterwards, we assume that she menstruated at the expected time and became impure. Nevertheless, she does not render a man who engaged in relations with her impure retroactively⁴¹ becomes impure. Nevertheless, a man who engaged in relations with a woman between the time of her *veset* and the time she discovered the bleeding is not placed in this category. For although we suspect that the woman became impure, there is no certainty that indeed this took place. and she may not count [the days of *niddah*] except from the time she discovered the bleeding.⁴² remains impure for seven days. These seven days do not begin from her *veset*, but from the time when she actually discovered the bleeding. If [in the inspection], she discovered that she is pure, we operate under the assumption that she is pure.⁴³, if there is no evidence that this indeed happened, we do not assume that it did.

footnotes:
³⁹ The initial and preferred course of conduct is that when a veset
⁴⁰ Hilchot Mitamei Mishkav UMoshav
⁴¹ A man who engages in relations with a niddah
⁴² A woman who is a niddah
⁴³ For although we suspect that menstruation will begin on the veset


###### Mishneh Torah, Forbidden Intercourse 8:14
[Mishneh Torah, Forbidden Intercourse 8:14](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:14)

וְכֵן אִשָּׁה שֶׁרָאֲתָה דָּם מֵחֲמַת מַכָּה שֶׁיֵּשׁ לָהּ בַּמָּקוֹר אַף עַל פִּי שֶׁרָאֲתָה בִּשְׁעַת וֶסְתָּהּ הִיא טְהוֹרָה וְהַדָּם טָהוֹר. שֶׁהַוְּסָתוֹת מִדִּבְרֵיהֶם כְּמוֹ שֶׁיִּתְבָּאֵר בְּהִלְכוֹת מְטַמְּאֵי מִשְׁכָּב וּמוֹשָׁב:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Similarly, when a woman discovers bleeding due to a wound that she has in her uterus, she is pure, even if she discovers the bleeding at the time of her *veset*.⁴⁴ does not change the basic position. The blood is also pure. [The rationale is that the obligation to show concern for] *vesetot* is Rabbinic in origin, as will be explained in *Hilchot Mitamei Mishkav UMoshav*.⁴⁵, but they also limited the extent of that concern as reflected in the above laws.

footnotes:
⁴⁴ The basic principle upon which this law is based is stated in Chapter 4, Halachah 20. In this halachah, the Rambam is merely clarifying that the fact that a woman has a fixed veset
⁴⁵ Chapter 3, Halachah 9. I.e., according to Scriptural Law, a woman is not impure until she actually discovers bleeding. Our Rabbis ordained that she should show concern for her veset


###### Mishneh Torah, Forbidden Intercourse 8:15
[Mishneh Torah, Forbidden Intercourse 8:15](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:15)

הַסּוּמָא בּוֹדֶקֶת עַצְמָהּ וּמַרְאָה לַחֲבֵרְתָהּ. אֲבָל הַחֵרֶשֶׁת וְהַשּׁוֹטָה צְרִיכוֹת פִּקְחוֹת לִבְדֹּק אוֹתָן וְלִקְבֹּעַ לָהֶן וְסָתוֹת וְאַחַר כָּךְ יִהְיוּ מֻתָּרוֹת לְבַעְלֵיהֶן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A blind woman should conduct an internal examination herself and show [the *ed*] to her friends.⁴⁶, the cloth used for the examination. The Rambam (based on *Niddah* 13b) is emphasizing that she is relied upon to carry out a thorough internal examination. A deaf-mute⁴⁷ (*Yoreh De'ah* 196:8)]. and a mentally or emotionally incapacitated woman must be inspected by intellectually capable women⁴⁸ so that their *vesetot* can be established. [Afterwards,] they are permitted to their husbands.⁴⁹

footnotes:
⁴⁶ Since she cannot see, she obviously cannot inspect the ed
⁴⁷ Who is considered the same as a mentally incapacitated individual. If, however, she is merely deaf or mute, she is considered as a mentally capable individual [Shulchan Aruch
⁴⁸ For these women cannot be relied upon to carry out a proper internal examination themselves.
⁴⁹ A word of clarification is necessary. Our Rabbis ordained a marriage arrangement for deaf-mutes. They did not, however, ordain such an arrangement for mentally or emotionally incapable individuals.


###### Mishneh Torah, Forbidden Intercourse 8:16
[Mishneh Torah, Forbidden Intercourse 8:16](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:16)

כָּל אִשָּׁה שֶׁטָּעֲתָה וְלֹא יָדְעָה עֵת וֶסְתָּהּ וְרָאֲתָה דָּם חוֹשֶׁשֶׁת לְזִיבוּת. לְפִיכָךְ אִם רָאֲתָה יוֹם אֶחָד אוֹ שְׁנַיִם יוֹשֶׁבֶת תַּשְׁלוּם שִׁבְעָה שֶׁמָּא דָּם זֶה בִּימֵי נִדָּתָהּ הִיא. וְאִם רָאֲתָה שְׁלֹשָׁה יָמִים סוֹפֶרֶת שִׁבְעַת יָמִים נְקִיִּים שֶׁמָּא בִּימֵי זִיבָתָהּ הִיא עוֹמֶדֶת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Should a woman err and be unaware of the day when her "days of *niddah*"⁵⁰, the intent of the term in this context is reflected by our translation. begins, if she menstruates, she must be concerned that she is a *zavah*.⁵¹ and those incumbent on a *zavah* as the Rambam continues to explain. Therefore if she menstruated for one day or two days, she must nevertheless wait a full seven⁵². lest the blood have come in her "days of *niddah*." And if she discovers bleeding for three days, she must count seven "spotless" days, lest she be in the midst of her "days of *zivah*."

footnotes:
⁵⁰ Although in this and the following halachah, the Rambam uses the term veset
⁵¹ I.e., she must observe both the stringencies incumbent on a niddah
⁵² Before purifying herself as is required of a niddah


###### Mishneh Torah, Forbidden Intercourse 8:17
[Mishneh Torah, Forbidden Intercourse 8:17](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:17)

וְכֵיצַד הִיא עוֹשָׂה לְתַקֵּן וֶסְתָּהּ וְלֵידַע אִם הִיא זָבָה וַדָּאִית אוֹ סְפֵק זָבָה וְלֵידַע יְמֵי זִיבָתָהּ. הַכּל לְפִי יָמִים שֶׁתִּרְאֶה בָּהֶן. כֵּיצַד. רָאֲתָה יוֹם אֶחָד אוֹ שְׁנַיִם מַשְׁלֶמֶת עֲלֵיהֶן הַשִּׁבְעָה וְתַתְחִיל לִמְנוֹת הָאַחַד עָשָׂר יוֹם מֵאַחַר הַשִּׁבְעָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
What must she do to redefine when her "days of *niddah*" begin, to know if she is definitely a *zavah* or that if there is a question concerning that⁵³, and to know when her "days of *zivah*" begin? Everything is dependent on [the number of days] during which she discovers [bleeding].
If she discovered bleeding for one day or for two days, she counts the remainder of the seven⁵⁴. and begins counting the eleven⁵⁵. days after these seven.⁵⁶ explains that according to the Ramban's understanding of the terms "days of *niddah*" and "days of *zivah*," this entire discussion is unnecessary. And according to the Rambam's understanding of these terms, it is somewhat difficult. For as stated above, the Rambam maintains that from the first time a woman menstruates her "days of *niddah*" are set. Nevertheless, in this situation, the Rambam maintains that, rather than leave a woman in a situation where she is continuously in doubt, our Sages advised her to begin counting "her days of *niddah*" anew from the time she menstruated.

footnotes:
⁵³ See the following halachah.
⁵⁴ Days of niddah
⁵⁵ Days of zivah
⁵⁶ The Maggid Mishneh


###### Mishneh Torah, Forbidden Intercourse 8:18
[Mishneh Torah, Forbidden Intercourse 8:18](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:18)

רָאֲתָה שְׁלֹשָׁה יָמִים הֲרֵי זוֹ סְפֵק זָבָה שֶׁמָּא יוֹם אֶחָד מֵהֶן קֹדֶם נִדָּתָהּ וּשְׁנַיִם בִּתְחִלַּת הַנִּדָּה. וְכֵן אִם רָאֲתָה אַרְבָּעָה שֶׁמָּא שְׁנַיִם קֹדֶם הַנִּדָּה וּשְׁנַיִם מִתְּחִלַּת הַנִּדָּה וְיוֹשֶׁבֶת חֲמִשָּׁה תַּשְׁלוּם יְמֵי נִדָּה וְאַחַד עָשָׂר יְמֵי זִיבָה אַחַר הַחֲמִשָּׁה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If she discovered bleeding for three days, there is a doubt whether she is a *zavah*.⁵⁷." But, as the Rambam continues to explain, it is possible that this is not the case. For perhaps one of these days preceded her "days of *niddah*" and two were at the beginning of her "days of *niddah*." Similarly, if she discovered bleeding for four days, [there is a doubt whether she is a *zavah*]. For perhaps two of these days preceded her "days of *niddah*" and two were at the beginning of her "days of *niddah*." She must observe the five as the remainder of the seven and [count] the eleven days after these five.

footnotes:
⁵⁷ I.e., and therefore she must keep both sets of stringencies as mentioned above. The rationale for this ruling is that it is possible that the bleeding took place in her "days of zivah


###### Mishneh Torah, Forbidden Intercourse 8:19
[Mishneh Torah, Forbidden Intercourse 8:19](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:19)

וְכֵן אִם רָאֲתָה תִּשְׁעָה יָמִים הֲרֵי זוֹ סְפֵק זָבָה שֶׁמָּא שְׁנַיִם קֹדֶם יְמֵי נִדָּה וְשִׁבְעָה שֶׁל נִדָּה וּמַתְחֶלֶת לִמְנוֹת אַחַד עָשָׂר יוֹם מֵאַחַר הַתִּשְׁעָה שֶׁפָּסַק הַדָּם. וְכֵן אִם רָאֲתָה אַחַד עָשָׂר יוֹם הֲרֵי זוֹ סְפֵק זָבָה. שֶׁמָּא שְׁנַיִם קֹדֶם הַנִּדָּה וְשִׁבְעָה שֶׁל נִדָּה וּשְׁנַיִם שֶׁל אַחַר הַנִּדָּה וְנִשְׁאַר לָהּ מִימֵי זִיבָתָהּ תִּשְׁעָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Similarly, if she discovered bleeding for nine days,⁵⁸. Thus in addition to these seven days, we add two days of *zivah*. there is a doubt whether she is a *zavah*. Perhaps two of the days preceded her days of *niddah*" and seven are her "days of *niddah*." She begins counting the eleven days after the ninth day [on which] the bleeding stopped. Similarly, if she discovered bleeding for eleven days,⁵⁹ there is a doubt whether she is a *zavah*. Perhaps two of the days preceded her days of *niddah*," seven are her "days of *niddah*," and two days followed her "days of *niddah*." Thus there remain nine days within her "days of *zivah*."⁶⁰" begin when they are completed.

footnotes:
⁵⁸ The same ruling obviously applies if she discovers bleeding for from five to eight days. It is unnecessary for the Rambam to state this, because it is readily apparent. The Rambam feels it necessary to mention nine days, because this includes a new concept: that we allow for the possibility that she was bleeding for all seven days of niddah
⁵⁹ The same ruling obviously applies if she discovers bleeding for ten days. It is unnecessary to mention, for the rationale is the same as for eleven days.
⁶⁰ And her "days of niddah


###### Mishneh Torah, Forbidden Intercourse 8:20
[Mishneh Torah, Forbidden Intercourse 8:20](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:20)

רָאֲתָה שְׁנֵים עָשָׂר יוֹם הֲרֵי זוֹ זָבָה וַדָּאִית. שֶׁאֲפִלּוּ הָיוּ מֵהֶן שְׁנַיִם לִפְנֵי הַנִּדָּה וְשִׁבְעָה שֶׁל נִדָּה הֲרֵי שְׁלֹשָׁה לְאַחַר הַנִּדָּה וְיִשָּׁאֵר לָהּ מִימֵי זִיבָתָהּ שְׁמוֹנָה. וְכֵן אִם רָאֲתָה שְׁלֹשָׁה עָשָׂר יוֹם יִשָּׁאֵר לָהּ מִימֵי זִיבָתָהּ שִׁבְעָה וְהֵן יְמֵי הַסְּפִירָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If she discovered bleeding for twelve days, she is definitely a *zavah*. For even if two of the days preceded her days of *niddah*" and seven are her "days of *niddah*," there are three days⁶¹. following her "days of *niddah*. Thus there remain eight days within her "days of *zivah*." The same laws apply if she discovered bleeding for thirteen days. There remain seven days within her "days of *zivah*" and they are the days on which she counts [seven "spotless" days].

footnotes:
⁶¹ The number of days necessary for her to be considered a major zavah


###### Mishneh Torah, Forbidden Intercourse 8:21
[Mishneh Torah, Forbidden Intercourse 8:21](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:21)

מָשְׁכָה בִּרְאִיַּת הַדָּם אֲפִלּוּ רָאֲתָה אֶלֶף יוֹם כְּשֶׁיִּפְסֹק הַדָּם סוֹפֶרֶת שִׁבְעַת יָמִים נְקִיִּים. וְאַחַר הַשִּׁבְעָה יַתְחִילוּ יְמֵי הַנִּדָּה לְזוֹ שֶׁטָּעֲתָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Even if a women's menstruation continues for even 1000 days, as soon as the bleeding stops, she should count seven "spotless" days. After these seven days, a woman who erred begins anew her "days of *niddah*."⁶²

footnotes:
⁶² I.e., this is sufficient for her to correct her reckoning.


###### Mishneh Torah, Forbidden Intercourse 8:22
[Mishneh Torah, Forbidden Intercourse 8:22](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Forbidden%20Intercourse/r/8:22)

הִנֵּה לָמַדְתָּ שֶׁכָּל הַטּוֹעָה אֵינָהּ מוֹנָה מִשֶּׁיִּפְסֹק הַדָּם פָּחוֹת מִשִּׁבְעָה וְלֹא יוֹתֵר עַל י"ז וְיָבוֹאוּ יְמֵי נִדָּתָהּ. כֵּיצַד. רָאֲתָה יוֹם אֶחָד וּפָסַק הַדָּם מוֹנָה י"ז שִׁשָּׁה לְתַשְׁלוּם נִדָּתָהּ וְי"א יְמֵי זִיבָתָהּ וְיָבוֹאוּ יְמֵי נִדָּתָהּ. וְאִם רָאֲתָה י"ג אוֹ יֶתֶר מוֹנָה שִׁבְעָה מִשֶּׁיִּפְסֹק הַדָּם וְיָבוֹאוּ יְמֵי נִדָּתָהּ כְּמוֹ שֶׁבֵּאַרְנוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Thus we learn: Whenever a woman errs, she never counts less than seven days from the time which her bleeding stops. Nor does she count more than seventeen. Afterwards, come her "days of *niddah*."
What is implied? If she discovered bleeding for one day and then it stopped, she should count seventeen days. Six to complete her "days of *niddah*" and eleven as her "days of *zivah*." If she discovers bleeding for thirteen days or more she counts seven "spotless" days after the bleeding ceases. Afterwards, her "days of *niddah*" begin as explained [above].