A woman from whose womb there issued a drop of blood, be it ever so small, regardless of the circumstances, whether it is in her nature, as some women, to have a regular period or an irregular period; even if she experienced some sort of accident which caused blood to issue from her womb, she is a niddah (menstrually unclean), until she counts seven clean days, and properly performs the ritual immersion. Anyone who cohabitates with her when she is menstrually unclean, receives the punishment of koras.¹ for this sin includes shortening of the life span to sixty years, and some say to fifty years (see Tosafos Maseches Shabbos 25a and Tosafos Maseches Yevamos 2a). Also his children die during his lifetime (Tosafos Yevamos 2a). And if he has no children now, he will never have any later (Rashi on Leviticus 20:20). Also see Rambam on Maseches Sanhedrin Chapt. 9 that when one dies he also receives a punishment for koras in the next world, as death is not an atonement for it. She too receives the punishment, koras. For touching in an intimate manner, their punishment is flagellation.² according to the Rambam.

footnotes: ¹ The koras ² This is de’oraisa

Even if she did not feel the issue of blood from her womb, but found a stain of blood on her body, or garment, or sheet, or any other place, and she is unable to attribute its presence to any source other than from her womb, she is unclean.³ A woman who finds a stain that is not actually red, but is not actually white either,⁴ 188 who says if she saw a thick white stain within three hours of a bath, she is clean. Bach and Pardes Rimonim say in such a case she must suspect it is blood that turned white because of her bath. must consult a competent Rav, for concerning this there are many divergent laws regarding the size of the stain. There are also many laws regarding to what it can be attributed and to what it cannot be attributed. There is also a distinction as to the time she found it, whether it was on her menstrually clean days or on the first days of her seven clean days.

footnotes: ³ This, however, is a Rabbinic Law. ⁴ From this we deduct that if it is actually white, she is always clean. This is according to the ruling of Taz

If a woman senses that her womb has opened [i.e. she senses the beginning of mensruation], even if she examined herself immediately and found nothing, she is menstrually unclean.⁵ except the Radvaz Responsa 149 and Ya’avetz vol. 2 Responsa 5. If this occurred during pregnancy, or if she is a nursing mother, when normally she would not experience a menstrual flow, if she checked and found nothing, many poskim rule that she is clean. Toras Hashlomim, Sidrei Taharah, Chochmas Adam and Shulchan Aruch Harav. But many poskim hold she is considered unclean. Nodah Beyehuda (Tinyana) Responsa 120, Chasam Sofer Resp. 168, Beis Lechem Yehuda, Rabbi Akiva Eiger. (It is necessary to let women know this, for many women do not know it.) But if she found a white secretion from her body without any reddish admixture, she is clean.

footnotes: ⁵ This is the consensus of virtually all poskim

It is written, "And to a woman who is menstrually unclean, you shall not approach."⁶ 18:19. Since it is written "You shall not approach," it is explained, that any kind of approach is forbidden. You should not jest (with her), and should not indulge in levity with her, or even speak words that may lead to sin.⁷ 195. However, you may be secluded with her, for since you have had marital relations with her, and she will be permitted to you after immersion, your impulse will not be that strong, and we are not concerned that you might cohabit with her when it is forbidden.

footnotes: ⁶ Leviticus ⁷ But they may give gifts to one another. Placey

You may not touch your wife (during that period) even on the small finger, and you may not hand her anything,⁸) and even in public (Beis Yitzchok Resp. 18). Even if she is embarrassed that people may realize she is a niddah, it is still forbidden. (Igros Moshe vol. 2 Resp. 77). not even a long object, nor may you receive anything from her hand. Also, throwing anything from your hand into her hand or from her hand to yours is forbidden.

footnotes: ⁸ This is a Rabbinic injunction. This applies even if you pass it in an unusual manner (Bach

You may not eat with her at the table⁹ Sha’arei Deah. unless you make a noticeable change; for example, separating your plate from her plate, with something you do not usually place there at other times, or she should change her place. If you are accustomed, when she is menstrually clean, to eat together from one plate, and now when she is unclean you eat from separate plates, this change is sufficient.¹⁰ 195—Maharashal)

footnotes: ⁹ If there is someone else eating at the table, the prevailing custom is to permit it without any changes. Massas Binyomin, Birkei Yosef ¹⁰ This is valid only if they are eating the same menu. If not, the change is not noticeable. (Sidrei Taharah

You are not allowed to drink what she leaves over in her cup. But if someone else drank from the cup after her, or it has been poured into another cup you are permitted to drink it. If she drank from it and you are unaware of it, and you want to drink from that cup, she need not tell you that she drank from it. (But if you know she drank from it but do not know that she is a niddah, it would seem that she has to inform you). She is permitted to drink the leftovers from your cup. Some authorities maintain that just as you are forbidden to drink the leftovers from her cup so too you are forbidden¹¹ to eat from her leftover food.¹² Resp. 92). If it is a food made up of many small pieces (like cut-up salads etc.) the whole salad is like one piece and is considered her leftover.

footnotes: ¹¹ All the conditions that make it possible for you to drink her leftovers make it possible for you to eat her leftovers. ¹² Only if it is one piece of food. But if there are two pieces on a plate and she eats one, the second one is not considered her leftover (Igros Moshe

You may not sleep together in the same bed, even if the bed is not exclusively hers, and even if you are both fully clothed and do not touch one another, and even if each of you have a separate mattress. And even to lie on two separate beds, if the beds touch one another it is forbidden. If you both lie on the ground, you should not lie facing one another unless there is a sizable distance between you and her. The same applies if you sleep in two separate beds placed parallel to one another, whereby sometimes you face one another. Even though there is space between the beds, it is forbidden unless there is a sizable space between the beds.¹³ says they have to be far enough apart that his blanket will not come in contact with his wife’s bed at any time throughout the night. The Taharas Yisroel says they have to be far enough apart that they will not touch one another while asleep. The husband is forbidden even to sit on the bed¹⁴) or linens (Pischei Teshuva). reserved for her, even when she is not present. She is forbidden to sleep on the bed reserved for her husband. But so far as her sitting on it, you need not be stringent.

footnotes: ¹³ The Kav Hayashar—Ariz’l ¹⁴ Or pillows (Chochmas Adam

It is forbidden to sit together on a long bench, if it sways. If someone else sits¹⁵ between you, it is permitted. You may not ride together in the same wagon or on the same boat, if it is just a pleasure trip, like riding through parks, orchards or similar excursions. But if you are travelling from city to city on business, it is permitted, even though you are by yourselves; provided you are seated in a way that you will not touch one another.

footnotes: ¹⁵ Even a baby.

You must not look at any part of her body that she usually keeps covered.¹⁶ Vol. 2 Responsa 75) But on those parts that are usually not covered, you are permitted to look even if you derive pleasure from it. You are forbidden to scent her personal perfume, and you are forbidden to hear her sing.

footnotes: ¹⁶ I.e. in the house. However, those parts of the body she keeps covered only when she is out of the house you are permitted to see since you are accustomed to seeing it. (Igros Moshe

It is proper that she wear special clothes¹⁷ 195:8. on the days of her impurity, so that they will both always remember that she is menstrually unclean. With great halachic difficulty, the Sages permitted her to use cosmetics (rouge, lipstick etc.), and to dress in colorful (attractive) clothing¹⁸. Gra—Avos D’Rabbi Nosson, Sha’arei Tohar. during her days of impurity, so that she will not become repulsive to her husband.

footnotes: ¹⁷ One item is enough. Sidrei Taharah ¹⁸ If her husband doesn’t mind, it is preferable that she does not do these things when she is a niddah

She may not pour a cup of wine for you in your presence,¹⁹ and Rav Hamaggid say that this rule applies only to wine and not to anything else. This is also the opinion of the Taz, Lechem V’Simla (author of the Kitzur) and Aruch Hashulchan. However the Bach and Shach say it applies to all food and beverage (except water). Chochmas Adam says it is best to be strict if possible. nor may she bring it and place it in front of you at the table;²⁰ nor may she make your bed in your presence. But when not in your presence, all these things are permitted, even though you know that she did them. She is forbidden to pour water²¹ say this refers to pouring water on any part of you or into the tub in which are now washing yourself (Ramban, Ritvah, Tashbatz 3:230, and Taz). However, Rabbenu Yonah, Eshkol, Bach, and Shach say this refers also to just preparing the water for you to wash. This is the opinion of the Beis Meir, Chavos Da’as and Chochmas Adam. to wash your face and hands and feet, even if the water is cold.

footnotes: ¹⁹ Rashba ²⁰ If she does so in an unusual manner, such as placing it down with her left hand or placing it somewhat away from him so that he will have to move it himself, it is permitted. ²¹ Some poskim

Just as she is forbidden to pour a cup of wine for you, so are you forbidden to pour wine for her.²² on Pesach. Furthermore, even to send her a cup of wine specially for her, even if it is a cup over which a berachah has been pronounced, is forbidden.²³, if you send her the cup you drank from, in an unusual manner, for instance, with your left hand; she is permitted to drink from it according to Prisha. However, Ya’avetz (Responsa 126) rules even if it is the cup you drank from and did not pour it specially for her, you are still not allowed to send it to her. The best thing to do is to leave the cup in front of you and let her take it herself.

footnotes: ²² These laws must also be observed at the seder ²³ With regard to wine from Kiddush

If you are sick and there is no one but her to attend you, she is permitted to attend you²⁴) but without direct contact with your body,²⁵ but rather by means of some object. She may even raise you up, lay you down, and support you. But she must be very careful not to wash your face, hands, and feet, or make your bed in your presence. If the woman is sick (when she is a niddah), her husband is forbidden to attend her, even without touching her,²⁶ 185:15, Beis Yosef. Trumas Hadeshen and Chochmas Adam rule that it is forbidden only if you touch her. The source of the Kitzur Shulchan Aruch is unknown. According to the Ramah, Chavos Da’as, Sidrei Taharah, and Chochmas Adam, this is permitted only if her illness is dangerous to her life (or limb). However, the Radvaz, Zerah Emess, and Lechem V’simla permit this even when such dangers are not involved. except in a case of extreme emergency, when it is impossible to find someone else to attend her. If the husband is a physician, and there is no other physician as competent as himself, he may feel her pulse, since he is not doing it out of desire or love.

footnotes: ²⁴ Even if you are not dangerously ill. But if you just have a minor illness, it is not permitted. (Aruch Hashulchan ²⁵ If this is not possible, she may do it even if she touches you. ²⁶ Shulchan Aruch

All the foregoing precautionary measures must also be observed during the "white days," that is, the seven days after the flow has ceased, and even thereafter if she delays her immersion. They are forbidden in all that was mentioned previously, until after she immerses herself.

During the time a woman is a niddah, during her menstruation period before the white days, it is customary²⁷ when they raise it and show it to the congregants. Mishnah Berurah 88:7—Chayei Adam. for her not to enter a synagogue and not to pray. But on the Days of Awe, that is from the first day of Selichot when multitudes assemble at the synagogue, and she will be greatly distressed if she does not go, she is permitted to go and pray. Similarly at the marriage of her son, or daughter, or she has given birth and it is time for her to go to the synagogue, or for similar things, she is permitted to do so.

footnotes: ²⁷ Nowadays they are accustomed to go but should not look at the Seifer Torah