A woman who perceived blood during the days when she is menstrually clean, must count five days including the day on which she perceived, plus another four days. Even if she perceived it at the end of the day, after the congregation, and she herself have prayed the maariv service or ushered in the Shabbos; if it is still daytime, this day is counted as one of the five.¹). Even if she had immersed but had not yet had marital relations, the Maharashaam Responsa 40 rules that she should not repeat her immersion. On the fifth day, towards evening before twilight, she should carefully examine herself, wash at least her pubic area and put on clean white undergarments. Her other garments should also be clean. This procedure is called hefsek tarahah. At night, she should spread a clean white sheet on her bed. The pillows and cushions should also be clean. The next day she should begin to count the seven clean days. It makes no difference whether she noticed much blood or little, for even if she saw only one drop, or she found only a stain during her period of purity, she must always wait another five days. Also, if she continues to bleed the entire five days, but the flow ceased before twilight (of the fifth day), immediately after the flow ceases, she may proceed with the hefsek taharah.

footnotes: ¹ In the event she had waited only four days and then began her seven clean days she must add another clean day. If she had already performed the ritual immersion and thereafter had marital relations with her husband, she should not perform immersion again the next day (Sidrei Taharah

In case of emergency, as for instance, when she is traveling and cannot obtain water even to wash the pubic area, this does not delay (the hefsek taharah), but she must clean the area very well with whatever she can. If she is able to wash the area with urine, it is sufficient. If she does not have a fresh undergarment, she may put on an old one, provided it is first examined to ascertain that it is free from bloodstains.² 190:73—Me’il Tzeddakah Responsa 63.

footnotes: ² In the event that she had counted seven clean days, wearing a bloodstained undergarment, she need not count them over again. Pischei Teshuva

Some authorities are of the opinion that if the congregation had recited the Maariv prayer, although it is still daytime, she cannot perform the hefsek taharah (on that day), in order to start counting³ from the next day; since the congregation has already accepted it as night. Other authorities hold she is permitted to do this, even if the congregation already ushered in the Shabbos. It is best to be stringent about this, but if she had already done so, you need not be stringent, and she may perform the hefsek taharah so long as it is not yet twilight.⁴ 196:1. However, if she too had prayed Maariv, and certainly if she had already lit candles for Shabbos or Yom Tov, although it is still daytime, she can no longer perform the hefsek taharah (on that day.)⁵ and Chochmas Adam agree with this interpretation of the Ramah, the prevailing custom is to be lenient and allow her to make the hefsek taharah so long as it is before sunset (Igur, Maharil, Gra. See Aruch Hashulchan). During the summer, when many congregations pray Maariv when it is still daytime, she should make her hefsek taharah before that time, as I have already stated. Then, when twilight draws near, she should examine herself again, for the principal time for hefsek taharah is as close to twilight as possible. In the event she did not examine herself that second time, you need not be concerned about it. Even if she only examined herself in the morning,⁶) when she (checked and) found herself clean, post factum, this is sufficient.

footnotes: ³ The seven clean days. ⁴ Ramah ⁵ Although the Sidrei Taharah ⁶ Or even during the previous night. (Chazon Ish

You should always instruct your household to be scrupulous that the examination of hefsek taharah be performed by inserting cotton cloth; which should remain there during the entire twilight. Such an examination will remove her from all possible doubt.⁷

footnotes: ⁷ Sometimes this causes an irritation which can interfere with the very results of the examination. A competent Rav must be consulted.

There is a custom in some communities, that if the time for putting on white linen is on Shabbos or Yom Tov, it is postponed until later; because not every woman knows how to observe the laws prohibiting washing and wringing. In communities where the custom is to be lenient and she washes with cold water, she may even wash her entire body. But when using warm water, she must be careful to wash only the pubic area and between her thighs; and such water must have been warmed before Shabbos and before Yom Tov. She must also be careful not to transgress the prohibition of wringing. She should, therefore, not wash herself with a cloth, but only with her bare hands. On Yom Kippur, she must not wash herself at all, but merely wipe herself thoroughly, (as this is considered an emergency, like the one stated in paragraph two, since she is forbidden to wash herself) and put on a freshly cleaned garment. On Tisha B'Av, and in the seven days of mourning, she should also not wash herself, but merely wipe herself (thoroughly). She should also not put on a fresh garment, but an old one that was examined and found to be free of bloodstains.⁸ permit her to wear a white [fresh] one. (Mishna Berurah 551:31) But after the seven days of mourning, although washing is forbidden the entire first thirty days (of mourning), nevertheless, she is permitted to wash herself lightly, for the purpose of wearing white (for the clean days), and she is allowed to put on a fresh gown.

footnotes: ⁸ If she has none, many poskim

Every day of the seven clean days, it is preferable that she examine herself twice daily; once in the morning and once near twilight. Post factum, even if she did not examine herself but once on the first day and once on the seventh day, you may be lenient about it. This is true only (if she examined herself) on the first and seventh days, but if she examined herself on the first and eighth days, then only the eighth day is counted and she is required to add another six days.⁹ Responsa 178)

footnotes: ⁹ However, if she already immersed and was with her husband, it is valid even if she had examined herself only on either the first or seventh day. (Chasam Sofer

All these examinations, whether of the hefsek taharah, or during the seven clean days, must be made with an¹⁰) old white linen cloth, or with a clean, soft, white cotton cloth. She must insert it deeply, and into the crevices, to a depth that the male organ penetrates, and then see if there is any reddish spot on it. If it is impossible for her to insert it to such a depth, she should at least examine herself to the best of her ability.¹¹. If the examination is very painful to her, or if examinations cause her irritations that can make a spot of blood on the cloth, it is sufficient if she makes a hefsek and examines herself once on the first clean day and once on the seventh clean day. (Nodah Beyhudah Tinyana Responsa 129) It is important that at least one¹². (see Shulchan Aruch 196:6) examination¹³ 196:6). (see Chasam Sofer Responsa 178) be made to the depth the male organ penetrates. (It is the duty of every husband to instruct his wife about the laws of examination, for many women are not familiar with them). Virgins who examine themselves before the wedding, should also examine themselves to the best of their ability.

footnotes: ¹⁰ Old cloth is softer than new cloth and are more reliable for the examination. If only new cloth is available, she may use it. (Hagaos Maimonee ¹¹ However, she must check the crevices, as this is essential according to most poskim ¹² Besides the hefsek taharah ¹³ The best day to choose is the first day. If she did not do this on the first, she should do it on the second, if not, then on the third etc. (Ramah

The examinations must be made¹⁴ by the light of day and not by candle (artificial) light.¹⁵ in reference to today’s electric lighting facilities. Some stringent authorities void the purification if she had not made at least one examination on the first day and one examination on the seventh day by the light of day.

footnotes: ¹⁴ This means she must check the cloth by daylight. Some women wait until the morning to check the cloth (which until then must be protected from foreign material). ¹⁵ See Seifer Baadei Hashulchan

If she found a stain during the seven clean days, or even if she perceived a flow of blood, she may perform a hefsek taharah and put on the white garments on that very day, so long as it ceased before twilight; and on the following day she may start to count seven days anew.

Also a bride who perceived blood before her wedding, and if she must wait five days, the day of the wedding will be before the time of her ritual immersion, and it is difficult to postpone the wedding, she is allowed to make her hefsek taharah immediately, on the day the flow ceases, before twilight, and count seven clean days from the following day, in order to be able to immerse herself before the wedding. This is preferable to having the marriage ceremony take place when she is still menstrually unclean.