Veset - Revision history

Lerm: /* Increasing or decreasing intervals */

2025-12-10T15:48:51Z

Increasing or decreasing intervals

← Older revision		Revision as of 15:48, 10 December 2025
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	#If a woman sees for a certain intervals that are increasing over time that establishes a veset. There is a dispute if three or four times is necessary to establish a veset. For example, if she sees after 30 days, then after 31, then after 32, the woman would have to consider herself as having a veset but also be strict as though she didn't have a veset.<ref>The Gemara Niddah 64a records a dispute between Rav and Shmuel regarding an increasing veset of days during the month. Rav holds that it is established with three times and Shmuel holds it is established with four times since you need four times in order to establish three increases. Tosfot s.v. itmar extends this idea to increasing intervals. The opinion of Tosfot is codified by Tur and Shulchan Aruch YD 189:5. The Shach 189:6 explains that to establish a veset of increasing intervals for Rav it would take seeing four times which is equal to three intervals and according to Shmuel seeing five times which is equal to four intervals. Taz 189:6 agrees. Shulchan Aruch 189:7 rules that we're strict for both the opinion of Rav and Shmuel. Shoshanat Haa'makim 7:2b agrees</ref>		#If a woman sees for a certain intervals that are increasing over time that establishes a veset. There is a dispute if three or four times is necessary to establish a veset. For example, if she sees after 30 days, then after 31, then after 32, the woman would have to consider herself as having a veset but also be strict as though she didn't have a veset.<ref>The Gemara Niddah 64a records a dispute between Rav and Shmuel regarding an increasing veset of days during the month. Rav holds that it is established with three times and Shmuel holds it is established with four times since you need four times in order to establish three increases. Tosfot s.v. itmar extends this idea to increasing intervals. The opinion of Tosfot is codified by Tur and Shulchan Aruch YD 189:5. The Shach 189:6 explains that to establish a veset of increasing intervals for Rav it would take seeing four times which is equal to three intervals and according to Shmuel seeing five times which is equal to four intervals. Taz 189:6 agrees. Shulchan Aruch 189:7 rules that we're strict for both the opinion of Rav and Shmuel. Shoshanat Haa'makim 7:2b agrees</ref>
	#Increasing intervals can be established whether they increase by one day at a time or multiple days as long as it is consistent. <ref>Rashba (Mishmeret Habayit 11b), Maggid Mishna (Isurei Biyah 8:6), Shulchan Aruch 189:5, Shach 189:11</ref> However, intervals that progressively increase (e.g. 30, 31, 33, 36) isn't considered a halachic pattern to create a veset.<ref>Shach 189:12</ref>		#Increasing intervals can be established whether they increase by one day at a time or multiple days as long as it is consistent. <ref>Rashba (Mishmeret Habayit 11b), Maggid Mishna (Isurei Biyah 8:6), Shulchan Aruch 189:5, Shach 189:11</ref> However, intervals that progressively increase (e.g. 30, 31, 33, 36) isn't considered a halachic pattern to create a veset.<ref>Shach 189:12. Badei HaShulchan pg. 98 leaves this case in a tzrich iyun.</ref>
	#A decreasing veset is established just like an increasing veset.<ref>Shach 189:9 and Shach 189:68, Shoshanat Haa'makim 7:2b. See Tosfot Niddah 9b s.v. pichta. Sidrei Tahara 189:3 supports the Shach from the Raavad 3:6. The Peleti 189:6 accepts the Raavad's opinion but wonders how it is rational, since eventually the veset should run to the point that she won't see anymore and isn't a natural progression.</ref>		#A decreasing veset is established just like an increasing veset.<ref>Shach 189:9 and Shach 189:68, Shoshanat Haa'makim 7:2b. See Tosfot Niddah 9b s.v. pichta. Sidrei Tahara 189:3 supports the Shach from the Raavad 3:6. The Peleti 189:6 accepts the Raavad's opinion but wonders how it is rational, since eventually the veset should run to the point that she won't see anymore and isn't a natural progression.</ref>

Lerm: /* Increasing Days of the Month */

2025-12-10T15:16:48Z

Increasing Days of the Month

← Older revision		Revision as of 15:16, 10 December 2025
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	#A woman doesn't need to be concerned of a increasing veset before it is established.<ref>Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=47 Baalei Hanefesh p. 49]), Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=366 Torat Habayit 14b]), Shulchan Aruch 189:11</ref>		#A woman doesn't need to be concerned of a increasing veset before it is established.<ref>Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=47 Baalei Hanefesh p. 49]), Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=366 Torat Habayit 14b]), Shulchan Aruch 189:11</ref>
	#If a woman sees on consecutive days of the month in consecutive months she can establish a veset. Some hold that this is established with 3 periods and others hold it is established with 4 periods. We're strict for both opinions. For example, if she sees in one month on the 15th, the next month on the 16th, the next month on the 17th, and the last month on the 18th according to everyone she establishes a veset that she'll continue to see on consecutive days of the month. However, if she only saw on the 15th through the ~~18th~~ then she considers it as though she this is an established veset but she is also concerned as though she doesn't have a veset.<ref>There is a dispute in Gemara Niddah 64a between Rav and Shmuel whether the veset of consecutive days of the month is established with 3 periods or only 4 since she needs to establish herself as progressing one day each month. The Rabbenu Chananel (cited by Rosh Niddah 9:3) holds like Rav and the Rambam (Issurei Biyah 8:6) like Shmuel. Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=366 Torat Habayit 14b]) concludes that we should be strict for both opinions. This is also the opinion of Shulchan Aruch YD 189:7.</ref>		#If a woman sees on consecutive days of the month in consecutive months she can establish a veset. Some hold that this is established with 3 periods and others hold it is established with 4 periods. We're strict for both opinions. For example, if she sees in one month on the 15th, the next month on the 16th, the next month on the 17th, and the last month on the 18th according to everyone she establishes a veset that she'll continue to see on consecutive days of the month. However, if she only saw on the 15th through the 17th then she considers it as though she this is an established veset but she is also concerned as though she doesn't have a veset.<ref>There is a dispute in Gemara Niddah 64a between Rav and Shmuel whether the veset of consecutive days of the month is established with 3 periods or only 4 since she needs to establish herself as progressing one day each month. The Rabbenu Chananel (cited by Rosh Niddah 9:3) holds like Rav and the Rambam (Issurei Biyah 8:6) like Shmuel. Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=366 Torat Habayit 14b]) concludes that we should be strict for both opinions. This is also the opinion of Shulchan Aruch YD 189:7.

			Shulchan Aruch YD 189:7 adds that everyone agrees that if she already had a veset kavuah for the day before the first consecutive day, she established a veset hadilug with only 3 more consecutive periods. For example, if she had a veset kavua for the 15th of the month, then in consecutive months she saw the 16th, 17th, and 18th, she would establish a veset kavuah for veset hadilug.</ref>
	#Consistently seeing on an earlier day of the month establishes a veset just like seeing consecutively later days.<ref>Badei Hashulchan 189:58</ref>		#Consistently seeing on an earlier day of the month establishes a veset just like seeing consecutively later days.<ref>Badei Hashulchan 189:58</ref>
	#Consistently seeing on days of the month 2 days beyond the last month also establishes a veset. <ref>Badei Hashulchan 189:58</ref>		#Consistently seeing on days of the month 2 days beyond the last month also establishes a veset. <ref>Badei Hashulchan 189:58</ref>

Lerm: /* Physical Activity Causing a Period */

2025-12-10T15:00:22Z

Physical Activity Causing a Period

← Older revision		Revision as of 15:00, 10 December 2025
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	====Physical Activity Causing a Period====		====Physical Activity Causing a Period====

	#A woman who jumps and sees her period each certain number of days after 3 times she establishes a veset for seeing on that day of the interval only when she jumps.<ref>The Gemara 11a quotes a Briatta that states that a veset can't be established based on an unexpected event such as jumping, however, a veset which is a combination of both jumping and days can be established. The Tosfot 11a s.v. elah and Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=363 Torat Habayit 13a]) maintain that it is impossible to create a veset for jumping alone. However, the Baal Hamaor (cited by the Rashba) and Tur 189:17 argue that the gemara was only offering an explanation of the Briatta but Rav Huna held that jumping alone establishes a veset. Shulchan Aruch 189:17 follows the opinion of the Tosfot. Rama writes that although it cannot establish a veset, it could create a veset ~~sheayno~~ kavua</ref> The period is established after 3 times and before then she is concerned for her regular veset of interval and day of the month.<ref>Shach 189:48, Pri Deah (Siftei Levi 189:48)</ref> The same can be established for a day of the month and jumping.<ref>Shulchan Aruch 189:18</ref>		#A woman who jumps and sees her period each certain number of days after 3 times she establishes a veset for seeing on that day of the interval only when she jumps.<ref>The Gemara 11a quotes a Briatta that states that a veset can't be established based on an unexpected event such as jumping, however, a veset which is a combination of both jumping and days can be established. The Tosfot 11a s.v. elah and Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=363 Torat Habayit 13a]) maintain that it is impossible to create a veset for jumping alone. However, the Baal Hamaor (cited by the Rashba) and Tur 189:17 argue that the gemara was only offering an explanation of the Briatta but Rav Huna held that jumping alone establishes a veset. Shulchan Aruch 189:17 follows the opinion of the Tosfot. Rama writes that although it cannot establish a veset, it could create a veset sheino kavua.</ref> The period is established after 3 times and before then she is concerned for her regular veset of interval and day of the month.<ref>Shach 189:48, Pri Deah (Siftei Levi 189:48)</ref> The same can be established for a day of the month and jumping.<ref>Shulchan Aruch 189:18</ref>
	#If she has an established veset of a combination of jumping and an interval or days of the month she is permitted until the time in the day when she jumps.<ref>Chavot Daat 189:25</ref>		#If she has an established veset of a combination of jumping and an interval or days of the month she is permitted until the time in the day when she jumps.<ref>Chavot Daat 189:25</ref>

Lerm: /* Day of the Week */ Took out the line that said that one can establish a veset sheino kavuah for a day of the week, and changed it to one can not establish such a veset, sourced the Badei HaShulchan (who quotes the Shulchan Aruch HaRav).

2025-12-10T14:48:05Z

Day of the Week: Took out the line that said that one can establish a veset sheino kavuah for a day of the week, and changed it to one can not establish such a veset, sourced the Badei HaShulchan (who quotes the Shulchan Aruch HaRav).

← Older revision		Revision as of 14:48, 10 December 2025
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	====Day of the Week====		====Day of the Week====

	#A corollary of the veset of the month is the veset of the day of the week. A woman who usually sees on a day of the week every certain number of weeks creates a veset. For example, if she saw on Sunday and then 29 days later on a Sunday she needs to be concerned about the Sunday after four weeks later. That becomes a veset kavua with three times ~~and is a veset sheino kavuah with one time~~. <ref>Niddah 11a, Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=355 Torat Habayit 9a]), Shulchan Aruch YD 189:6</ref> If a veset of the day of the week can be viewed as a veset of haflagah we look at it as a veset of haflagah.<ref>Chavot Daat 189:4 writes that if the veset of the day of the week is established as a haflagah of the same day of the week then it is a veset of haflagah. For example, if a woman saw on 4 Sundays, 3 weeks apart then she has a veset of haflagah of 22 days. However, if she only saw 3 times like that then she only has a veset for every third Sunday. Igrot Moshe YD 1:122 isn't certain that we follow the Chavot Daat where the veset of the day of the week is consistent but is sure that we follow a haflagah if the day of the week is increasing.</ref>		#A corollary of the veset of the month is the veset of the day of the week. A woman who usually sees on a day of the week every certain number of weeks creates a veset. For example, if she saw on Sunday and then 29 days later on a Sunday she needs to be concerned about the Sunday after four weeks later. That becomes a veset kavua with three times.<ref>Niddah 11a, Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=355 Torat Habayit 9a]), Shulchan Aruch YD 189:6</ref> One can not establish a veset sheino kavuah for a day of the week.<ref>Badei HaShulchan 189:46</ref> If a veset of the day of the week can be viewed as a veset of haflagah we look at it as a veset of haflagah.<ref>Chavot Daat 189:4 writes that if the veset of the day of the week is established as a haflagah of the same day of the week then it is a veset of haflagah. For example, if a woman saw on 4 Sundays, 3 weeks apart then she has a veset of haflagah of 22 days. However, if she only saw 3 times like that then she only has a veset for every third Sunday. Igrot Moshe YD 1:122 isn't certain that we follow the Chavot Daat where the veset of the day of the week is consistent but is sure that we follow a haflagah if the day of the week is increasing.</ref>

	===Veset Haflagah (interval pattern)===		===Veset Haflagah (interval pattern)===

User792: Added Rav Sobolofsky's opinion

2025-12-03T16:36:33Z

Added Rav Sobolofsky's opinion

Mpg613: added reference to earlier section where same opinions are mentioned.

2025-03-06T01:36:31Z

added reference to earlier section where same opinions are mentioned.

← Older revision		Revision as of 01:36, 6 March 2025
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	#If a woman sees her period after an interval of a certain number of days that is called a veset haflagah. For example, if she sees every 28 days that is a veset.<ref>Gemara Niddah 63b, Tur and Shulchan YD 184:1</ref>		#If a woman sees her period after an interval of a certain number of days that is called a veset haflagah. For example, if she sees every 28 days that is a veset.<ref>Gemara Niddah 63b, Tur and Shulchan YD 184:1</ref>
	#The veset is established by seeing 4 periods in between which there are 3 intervals. For example, if she had her period and then had her next period 28 days later for 3 consecutive cycles, she has established a regular pattern and can expect to have her following period 28 days later. <ref>Shulchan Aruch 189:2. Shoshanat Ha'amakim 7:2a. </ref>		#The veset is established by seeing 4 periods in between which there are 3 intervals. For example, if she had her period and then had her next period 28 days later for 3 consecutive cycles, she has established a regular pattern and can expect to have her following period 28 days later. <ref>Shulchan Aruch 189:2. Shoshanat Ha'amakim 7:2a. </ref>
	#According to some poskim, a haflagah veset is only established if all 4 periods were at night or all were during the day.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 337].</ref> However, others hold that the first period does not need to be in the same ''onah'' (day or night) as the last 3 periods.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 337]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=338&fitMode=fitwidth&hlts=&ocr= 338].</ref> There's also an opinion that a veset haflagah is counted with ''onot'' (night or day) instead of days.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=336&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 336]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= 337].</ref>		#According to some poskim, a haflagah veset is only established if all 4 periods were at night or all were during the day.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 337].</ref> However, others hold that the first period does not need to be in the same ''onah'' (day or night) as the last 3 periods.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 337]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=338&fitMode=fitwidth&hlts=&ocr= 338].</ref> There's also an opinion that a veset haflagah is counted with ''onot'' (night or day) instead of days.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=336&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 336]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= 337].</ref> (See above "[[Veset#Veset%20Haflagah%20(Interval%20Pattern)\|Veset Haflagah (Interval Pattern)]]" for more on these opinions.)

	===Uncommon Vestot===		===Uncommon Vestot===

Mpg613: made corrections of halacha (which was סותם like a minority opinion without a legitimate source), and added sources

2025-03-05T23:14:21Z

made corrections of halacha (which was סותם like a minority opinion without a legitimate source), and added sources

← Older revision		Revision as of 23:14, 5 March 2025
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	#If a woman sees her period after an interval of a certain number of days that is called a veset haflagah. For example, if she sees every 28 days that is a veset.<ref>Gemara Niddah 63b, Tur and Shulchan YD 184:1</ref>		#If a woman sees her period after an interval of a certain number of days that is called a veset haflagah. For example, if she sees every 28 days that is a veset.<ref>Gemara Niddah 63b, Tur and Shulchan YD 184:1</ref>
	#The veset is established by seeing 4 periods in between which there are 3 intervals. For example, if she had her period and then had her next period 28 days later for 3 consecutive cycles, she has established a regular pattern and can expect to have her following period 28 days later. <ref>Shulchan Aruch 189:2. Shoshanat Ha'amakim 7:2a. </ref>		#The veset is established by seeing 4 periods in between which there are 3 intervals. For example, if she had her period and then had her next period 28 days later for 3 consecutive cycles, she has established a regular pattern and can expect to have her following period 28 days later. <ref>Shulchan Aruch 189:2. Shoshanat Ha'amakim 7:2a. </ref>
	#A haflagah veset is only established if all 4 periods were at night or all were during the day.<ref>~~Shulchan Aruch 189~~:13</ref>		#According to some poskim, a haflagah veset is only established if all 4 periods were at night or all were during the day.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 337].</ref> However, others hold that the first period does not need to be in the same ''onah'' (day or night) as the last 3 periods.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 337]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=338&fitMode=fitwidth&hlts=&ocr= 338].</ref> There's also an opinion that a veset haflagah is counted with ''onot'' (night or day) instead of days.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=336&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 336]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= 337].</ref>

	===Uncommon Vestot===		===Uncommon Vestot===

Mpg613: added link

2025-01-31T19:50:14Z

added link

← Older revision		Revision as of 19:50, 31 January 2025
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	#A woman who doesn't have a fixed veset (established with 3 times), which is very common, has to observe a veset on the 30th day from her last period and that is called an Onah Beynonit.<ref>*Rashi Niddah 15a s.v. Bitoch explains that a woman is concerned about a 30 day veset since by default that's when a woman sees her period. The Ramban (Chiddushim 15a s.v. vehu) supports this opinion from the Yerushalmi Niddah 2:4. The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=367 Torat Habayit 15a]) based on Rashi writes that any woman who doesn't have a fixed veset needs to be concerned about the Onah Beynonit. The Ran Shevuot 4b-5a s.v. garsinan understood Rashi that there's an Onah Beynonit even if a woman has a fixed veset but argues that the concern of Onah Beynonit should only exist if she doesn't have a fixed veset. The idea of an Onah Beynonit is codified by the Tur and Shulchan Aruch 189:1.		#A woman who doesn't have a fixed veset (established with 3 times), which is very common, has to observe a veset on the 30th day from her last period and that is called an Onah Beynonit.<ref>*Rashi Niddah 15a s.v. Bitoch explains that a woman is concerned about a 30 day veset since by default that's when a woman sees her period. The Ramban (Chiddushim 15a s.v. vehu) supports this opinion from the Yerushalmi Niddah 2:4. The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=367 Torat Habayit 15a]) based on Rashi writes that any woman who doesn't have a fixed veset needs to be concerned about the Onah Beynonit. The Ran Shevuot 4b-5a s.v. garsinan understood Rashi that there's an Onah Beynonit even if a woman has a fixed veset but argues that the concern of Onah Beynonit should only exist if she doesn't have a fixed veset. The idea of an Onah Beynonit is codified by the Tur and Shulchan Aruch 189:1.
	*The Shach 189:30 quotes many rishonim who don't quote the concept of Onah Beynonit. Furthermore, he concludes the Onah Beynonit will almost always fall out at the same time as the veset hachodesh. Sidrei Tahara 189:12 offers a few cases where they don't align. The Chacham Tzvi 114 argues with the Shach and defends Shulchan Aruch. Pri Deah (Siftei Levi 189:30) writes that the majority of poskim do not hold like the Shach. Chochmat Adam 112:5 is strict for the Shach and Shulchan Aruch.</ref>		*The Shach 189:30 quotes many rishonim who don't quote the concept of Onah Beynonit. Furthermore, he concludes the Onah Beynonit will almost always fall out at the same time as the veset hachodesh. Sidrei Tahara 189:12 offers a few cases where they don't align. The Chacham Tzvi 114 argues with the Shach and defends Shulchan Aruch. Pri Deah (Siftei Levi 189:30) writes that the majority of poskim do not hold like the Shach. Chochmat Adam 112:5 is strict for the Shach and Shulchan Aruch.</ref>
	#Some poskim also count the 31st day as the Onah Beynonit.<ref>The Chavot Daat 189:12 doesn't accept the Shach's major premise but accepts another aspect of his approach which is that the Oneh Beynonit isn't on the 30th day as is the opinion of Shulchan Aruch but that it is the 31st day. Kitzur Shulchan Aruch 155:3 adopts the opinion of the Chavot Daat to calculate the Onah Beynonit as the 31st day exclusively. Rav Hershel Schachter (notes to Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky page 308) says to be machmir to separate on both days 30 and 31. Badei Hashulchan 189:8 writes that one should be strict to separate on day 30 and day 31, except in an extenuating circumstances in which case one should be strict only for day 30.</ref> Sephardim aren't concerned for this opinion.<ref>Rav Ovadia Yosef in Taharat Habayit v. 1 p. 77 accepts Shulchan Aruch that the Onah Beynonit is the 30th day. Rabbi Lehbar ([https://hebrewbooks.org/pdfpager.aspx?req=51340&st=&pgnum=150&hilite= Magen Avot YD p. 130]) writes that Moroccans also keep the 30th day.</ref>		#Some poskim also count the 31st day as the Onah Beynonit.<ref>The Chavot Daat 189:12 doesn't accept the Shach's major premise but accepts another aspect of his approach which is that the Oneh Beynonit isn't on the 30th day as is the opinion of Shulchan Aruch but that it is the 31st day. [https://www.sefaria.org/Kitzur_Shulchan_Arukh.155.3?lang=bi Kitzur Shulchan Aruch 155:3] adopts the opinion of the Chavot Daat to calculate the Onah Beynonit as the 31st day exclusively. Rav Hershel Schachter (notes to Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky page 308) says to be machmir to separate on both days 30 and 31. Badei Hashulchan 189:8 writes that one should be strict to separate on day 30 and day 31, except in an extenuating circumstances in which case one should be strict only for day 30.</ref> Sephardim aren't concerned for this opinion.<ref>Rav Ovadia Yosef in Taharat Habayit v. 1 p. 77 accepts Shulchan Aruch that the Onah Beynonit is the 30th day. Rabbi Lehbar ([https://hebrewbooks.org/pdfpager.aspx?req=51340&st=&pgnum=150&hilite= Magen Avot YD p. 130]) writes that Moroccans also keep the 30th day.</ref>
	#If a woman always sees past the 30th day some poskim believe that she doesn't need to worry about the Onah Beynonit. However, many poskim hold that she still needs to worry about her Onah Beynonit.<ref>The [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=8158#p=118&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%A9%D7%94%D7%99%D7%90%20%D7%A8%D7%95%D7%90%D7%94%20%D7%AA%D7%9E%D7%99%D7%93 Taharat Yisrael 186:13] writes that once a woman always sees past the 30th day we can establish her as having a pattern of not seeing before then. If so, she doesn't need to be concerned about the Onah Beynonit on the 30th day. This idea is also found in the [https://www.sefaria.org/Terumat_HaDeshen%2C_Part_I.247?lang=bi Trumat Hadeshen 247] and [https://turshulchanarukh.alhatorah.org/Full/Yoreh_Deah/186/3#e0n6 Shulchan Aruch YD 186:3]. See also [https://www.sefaria.org/Ritva_on_Niddah.15a.3?lang=bi Ritva Niddah 15a s.v. amar rabbi shimon]. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=919&pgnum=129 Igrot Moshe YD 2:72]), Rav Ovadia Yosef (Taharat Habayit v. 1 p. 150), and [http://www.yutorah.org/sidebar/lecture.cfm/868501/rabbi-mordechai-i-willig/niddah-shiur-51-negative-veset-onah-beynonit/ Rabbi Mordechai Willig (Niddah Shiur 51)] accept this leniency. However, many achronim disagree and write that this idea of the Trumat Hadeshen only applies to not having to do a bedika before tashmish but not for the topic of veset. This is the opinion of the Chelkat Yakov 2:74, Minchat Yitzchak 6:82, and Badei Hashulchan 186:25 and 189:4. </ref>		#If a woman always sees past the 30th day some poskim believe that she doesn't need to worry about the Onah Beynonit. However, many poskim hold that she still needs to worry about her Onah Beynonit.<ref>The [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=8158#p=118&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%A9%D7%94%D7%99%D7%90%20%D7%A8%D7%95%D7%90%D7%94%20%D7%AA%D7%9E%D7%99%D7%93 Taharat Yisrael 186:13] writes that once a woman always sees past the 30th day we can establish her as having a pattern of not seeing before then. If so, she doesn't need to be concerned about the Onah Beynonit on the 30th day. This idea is also found in the [https://www.sefaria.org/Terumat_HaDeshen%2C_Part_I.247?lang=bi Trumat Hadeshen 247] and [https://turshulchanarukh.alhatorah.org/Full/Yoreh_Deah/186/3#e0n6 Shulchan Aruch YD 186:3]. See also [https://www.sefaria.org/Ritva_on_Niddah.15a.3?lang=bi Ritva Niddah 15a s.v. amar rabbi shimon]. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=919&pgnum=129 Igrot Moshe YD 2:72]), Rav Ovadia Yosef (Taharat Habayit v. 1 p. 150), and [http://www.yutorah.org/sidebar/lecture.cfm/868501/rabbi-mordechai-i-willig/niddah-shiur-51-negative-veset-onah-beynonit/ Rabbi Mordechai Willig (Niddah Shiur 51)] accept this leniency. However, many achronim disagree and write that this idea of the Trumat Hadeshen only applies to not having to do a bedika before tashmish but not for the topic of veset. This is the opinion of the Chelkat Yakov 2:74, Minchat Yitzchak 6:82, and Badei Hashulchan 186:25 and 189:4. </ref>

Mpg613: added links

2025-01-31T19:47:01Z

added links

← Older revision		Revision as of 19:47, 31 January 2025
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	#A woman who doesn't have a fixed veset (established with 3 times), which is very common, has to observe a veset on the 30th day from her last period and that is called an Onah Beynonit.<ref>*Rashi Niddah 15a s.v. Bitoch explains that a woman is concerned about a 30 day veset since by default that's when a woman sees her period. The Ramban (Chiddushim 15a s.v. vehu) supports this opinion from the Yerushalmi Niddah 2:4. The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=367 Torat Habayit 15a]) based on Rashi writes that any woman who doesn't have a fixed veset needs to be concerned about the Onah Beynonit. The Ran Shevuot 4b-5a s.v. garsinan understood Rashi that there's an Onah Beynonit even if a woman has a fixed veset but argues that the concern of Onah Beynonit should only exist if she doesn't have a fixed veset. The idea of an Onah Beynonit is codified by the Tur and Shulchan Aruch 189:1.		#A woman who doesn't have a fixed veset (established with 3 times), which is very common, has to observe a veset on the 30th day from her last period and that is called an Onah Beynonit.<ref>*Rashi Niddah 15a s.v. Bitoch explains that a woman is concerned about a 30 day veset since by default that's when a woman sees her period. The Ramban (Chiddushim 15a s.v. vehu) supports this opinion from the Yerushalmi Niddah 2:4. The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=367 Torat Habayit 15a]) based on Rashi writes that any woman who doesn't have a fixed veset needs to be concerned about the Onah Beynonit. The Ran Shevuot 4b-5a s.v. garsinan understood Rashi that there's an Onah Beynonit even if a woman has a fixed veset but argues that the concern of Onah Beynonit should only exist if she doesn't have a fixed veset. The idea of an Onah Beynonit is codified by the Tur and Shulchan Aruch 189:1.
	*The Shach 189:30 quotes many rishonim who don't quote the concept of Onah Beynonit. Furthermore, he concludes the Onah Beynonit will almost always fall out at the same time as the veset hachodesh. Sidrei Tahara 189:12 offers a few cases where they don't align. The Chacham Tzvi 114 argues with the Shach and defends Shulchan Aruch. Pri Deah (Siftei Levi 189:30) writes that the majority of poskim do not hold like the Shach. Chochmat Adam 112:5 is strict for the Shach and Shulchan Aruch.</ref>		*The Shach 189:30 quotes many rishonim who don't quote the concept of Onah Beynonit. Furthermore, he concludes the Onah Beynonit will almost always fall out at the same time as the veset hachodesh. Sidrei Tahara 189:12 offers a few cases where they don't align. The Chacham Tzvi 114 argues with the Shach and defends Shulchan Aruch. Pri Deah (Siftei Levi 189:30) writes that the majority of poskim do not hold like the Shach. Chochmat Adam 112:5 is strict for the Shach and Shulchan Aruch.</ref>
	#Some poskim also count the 31st day as the Onah Beynonit.<ref>The Chavot Daat 189:12 doesn't accept the Shach's major premise but accepts another aspect of his approach which is that the Oneh Beynonit isn't on the 30th day as is the opinion of Shulchan Aruch but that it is the 31st day. Kitzur Shulchan Aruch 155:3 adopts the opinion of the Chavot Daat to calculate the Onah Beynonit as the 31st day exclusively. Rav Hershel Schachter (notes to Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky page 308) says to be machmir to separate on both days 30 and 31. Badei Hashulchan 189:8 writes that one should be strict to separate on day 30 and day 31, except in an extenuating circumstances in which case one should be strict only for day 30.</ref> Sephardim aren't concerned for this opinion.<ref>Rav Ovadia Yosef in Taharat Habayit v. 1 p. 77 accepts Shulchan Aruch that the Onah Beynonit is the 30th day. Rabbi Lehbar (Magen Avot YD p. 130) writes that Moroccans also keep the 30th day.</ref>		#Some poskim also count the 31st day as the Onah Beynonit.<ref>The Chavot Daat 189:12 doesn't accept the Shach's major premise but accepts another aspect of his approach which is that the Oneh Beynonit isn't on the 30th day as is the opinion of Shulchan Aruch but that it is the 31st day. Kitzur Shulchan Aruch 155:3 adopts the opinion of the Chavot Daat to calculate the Onah Beynonit as the 31st day exclusively. Rav Hershel Schachter (notes to Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky page 308) says to be machmir to separate on both days 30 and 31. Badei Hashulchan 189:8 writes that one should be strict to separate on day 30 and day 31, except in an extenuating circumstances in which case one should be strict only for day 30.</ref> Sephardim aren't concerned for this opinion.<ref>Rav Ovadia Yosef in Taharat Habayit v. 1 p. 77 accepts Shulchan Aruch that the Onah Beynonit is the 30th day. Rabbi Lehbar ([https://hebrewbooks.org/pdfpager.aspx?req=51340&st=&pgnum=150&hilite= Magen Avot YD p. 130]) writes that Moroccans also keep the 30th day.</ref>
	#If a woman always sees past the 30th day some poskim believe that she doesn't need to worry about the Onah Beynonit. However, many poskim hold that she still needs to worry about her Onah Beynonit.<ref>The Taharat Yisrael 186:13 writes that once a woman always sees past the 30th day we can establish her as having a pattern of not seeing before then. If so, she doesn't need to be concerned about the Onah Beynonit on the 30th day. This idea is also found in the Trumat Hadeshen 247 and Shulchan Aruch YD 186:3. See also Ritva Niddah 15a s.v. amar rabbi shimon. Rav Moshe Feinstein (Igrot Moshe YD 2:72), Rav Ovadia Yosef (Taharat Habayit v. 1 p. 150), and [http://www.yutorah.org/sidebar/lecture.cfm/868501/rabbi-mordechai-i-willig/niddah-shiur-51-negative-veset-onah-beynonit/ Rabbi Mordechai Willig (Niddah Shiur 51)] accept this leniency. However, many achronim disagree and write that this idea of the Trumat Hadeshen only applies to not having to do a bedika before tashmish but not for the topic of veset. This is the opinion of the Chelkat Yakov 2:74, Minchat Yitzchak 6:82, and Badei Hashulchan 186:25 and 189:4. </ref>		#If a woman always sees past the 30th day some poskim believe that she doesn't need to worry about the Onah Beynonit. However, many poskim hold that she still needs to worry about her Onah Beynonit.<ref>The [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=8158#p=118&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%A9%D7%94%D7%99%D7%90%20%D7%A8%D7%95%D7%90%D7%94%20%D7%AA%D7%9E%D7%99%D7%93 Taharat Yisrael 186:13] writes that once a woman always sees past the 30th day we can establish her as having a pattern of not seeing before then. If so, she doesn't need to be concerned about the Onah Beynonit on the 30th day. This idea is also found in the [https://www.sefaria.org/Terumat_HaDeshen%2C_Part_I.247?lang=bi Trumat Hadeshen 247] and [https://turshulchanarukh.alhatorah.org/Full/Yoreh_Deah/186/3#e0n6 Shulchan Aruch YD 186:3]. See also [https://www.sefaria.org/Ritva_on_Niddah.15a.3?lang=bi Ritva Niddah 15a s.v. amar rabbi shimon]. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=919&pgnum=129 Igrot Moshe YD 2:72]), Rav Ovadia Yosef (Taharat Habayit v. 1 p. 150), and [http://www.yutorah.org/sidebar/lecture.cfm/868501/rabbi-mordechai-i-willig/niddah-shiur-51-negative-veset-onah-beynonit/ Rabbi Mordechai Willig (Niddah Shiur 51)] accept this leniency. However, many achronim disagree and write that this idea of the Trumat Hadeshen only applies to not having to do a bedika before tashmish but not for the topic of veset. This is the opinion of the Chelkat Yakov 2:74, Minchat Yitzchak 6:82, and Badei Hashulchan 186:25 and 189:4. </ref>

	===Veset Hachodesh (Monthly Pattern)===		===Veset Hachodesh (Monthly Pattern)===

Mpg613: added reference and links

2025-01-12T02:33:45Z

added reference and links

← Older revision		Revision as of 02:33, 12 January 2025
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	##1st of Nissan, 30th of Nissan, and 1st of Sivan		##1st of Nissan, 30th of Nissan, and 1st of Sivan
	##1st of Iyar, 1st of Sivan, and 30th of Sivan		##1st of Iyar, 1st of Sivan, and 30th of Sivan
	##30th of Nissan, 1st of Sivan, and 30th of Sivan. In all these cases she has established a veset for Rosh Chodesh, since all of the days are Rosh Chodesh.<ref>Badei Hashulchan 189:48 based on the Bach. Nitai Gavriel 2:94:4 cites the Bach and then cites the Tehila Ldovid and Shaarei Tohar who disagree since they weren't all on the same day of the month.</ref>		##30th of Nissan, 1st of Sivan, and 30th of Sivan. In all these cases she has established a veset for Rosh Chodesh, since all of the days are Rosh Chodesh.<ref>Badei Hashulchan 189:48 based on the Bach. [https://hebrewbooks.org/pdfpager.aspx?req=46550&st=&pgnum=305 Nitai Gavriel 2:94:4] cites the Bach and then cites the Tehila Ldovid and [https://beta.hebrewbooks.org/pdfpager.aspx?req=8339&pgnum=24 Shaarei Tohar 4:3] who disagree since they weren't all on the same day of the month.</ref>
	#If a woman has a veset for Rosh Chodesh on the first day of each month, for example, the 1st of Nissan, the 1st of Iyar, and the 1st of Sivan, then she does not need to be concerned for the first day of rosh chodesh on the 30th.<ref>Badei Hashulchan 189:48 isn't sure about the case where she saw on the 1st of the month for 3 months if she needs to be concerned for the first day of rosh chodesh. In the additions in the back of the sefer he quotes the Piskei Dinim of Tzemech Tzedek as saying she should only be concerned for the first day of the month and not both days of rosh chodesh.</ref>		#If a woman has a veset for Rosh Chodesh on the first day of each month, for example, the 1st of Nissan, the 1st of Iyar, and the 1st of Sivan, then she does not need to be concerned for the first day of rosh chodesh on the 30th.<ref>Badei Hashulchan 189:48 isn't sure about the case where she saw on the 1st of the month for 3 months if she needs to be concerned for the first day of rosh chodesh. In the additions in the back of the sefer he quotes the Piskei Dinim of Tzemech Tzedek as saying she should only be concerned for the first day of the month and not both days of rosh chodesh.</ref>

← Older revision		Revision as of 16:36, 3 December 2025
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	#A woman who doesn't have a fixed veset (established with 3 times), which is very common, has to observe a veset on the 30th day from her last period and that is called an Onah Beynonit.<ref>*Rashi Niddah 15a s.v. Bitoch explains that a woman is concerned about a 30 day veset since by default that's when a woman sees her period. The Ramban (Chiddushim 15a s.v. vehu) supports this opinion from the Yerushalmi Niddah 2:4. The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=367 Torat Habayit 15a]) based on Rashi writes that any woman who doesn't have a fixed veset needs to be concerned about the Onah Beynonit. The Ran Shevuot 4b-5a s.v. garsinan understood Rashi that there's an Onah Beynonit even if a woman has a fixed veset but argues that the concern of Onah Beynonit should only exist if she doesn't have a fixed veset. The idea of an Onah Beynonit is codified by the Tur and Shulchan Aruch 189:1.		#A woman who doesn't have a fixed veset (established with 3 times), which is very common, has to observe a veset on the 30th day from her last period and that is called an Onah Beynonit.<ref>*Rashi Niddah 15a s.v. Bitoch explains that a woman is concerned about a 30 day veset since by default that's when a woman sees her period. The Ramban (Chiddushim 15a s.v. vehu) supports this opinion from the Yerushalmi Niddah 2:4. The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=367 Torat Habayit 15a]) based on Rashi writes that any woman who doesn't have a fixed veset needs to be concerned about the Onah Beynonit. The Ran Shevuot 4b-5a s.v. garsinan understood Rashi that there's an Onah Beynonit even if a woman has a fixed veset but argues that the concern of Onah Beynonit should only exist if she doesn't have a fixed veset. The idea of an Onah Beynonit is codified by the Tur and Shulchan Aruch 189:1.
	*The Shach 189:30 quotes many rishonim who don't quote the concept of Onah Beynonit. Furthermore, he concludes the Onah Beynonit will almost always fall out at the same time as the veset hachodesh. Sidrei Tahara 189:12 offers a few cases where they don't align. The Chacham Tzvi 114 argues with the Shach and defends Shulchan Aruch. Pri Deah (Siftei Levi 189:30) writes that the majority of poskim do not hold like the Shach. Chochmat Adam 112:5 is strict for the Shach and Shulchan Aruch.</ref>		*The Shach 189:30 quotes many rishonim who don't quote the concept of Onah Beynonit. Furthermore, he concludes the Onah Beynonit will almost always fall out at the same time as the veset hachodesh. Sidrei Tahara 189:12 offers a few cases where they don't align. The Chacham Tzvi 114 argues with the Shach and defends Shulchan Aruch. Pri Deah (Siftei Levi 189:30) writes that the majority of poskim do not hold like the Shach. Chochmat Adam 112:5 is strict for the Shach and Shulchan Aruch.</ref>
	#Some poskim also count the 31st day as the Onah Beynonit.<ref>The Chavot Daat 189:12 doesn't accept the Shach's major premise but accepts another aspect of his approach which is that the Oneh Beynonit isn't on the 30th day as is the opinion of Shulchan Aruch but that it is the 31st day. ~~[https://www.sefaria.org/Kitzur_Shulchan_Arukh.155.3?lang=bi~~ Kitzur Shulchan Aruch 155:3] adopts the opinion of the Chavot Daat to calculate the Onah Beynonit as the 31st day exclusively. Rav Hershel Schachter (notes to Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky page 308) says to be machmir to separate on both days 30 and 31. Badei Hashulchan 189:8 writes that one should be strict to separate on day 30 and day 31, except in an extenuating circumstances in which case one should be strict only for day 30.</ref> Sephardim aren't concerned for this opinion.<ref>Rav Ovadia Yosef in Taharat Habayit v. 1 p. 77 accepts Shulchan Aruch that the Onah Beynonit is the 30th day. Rabbi Lehbar (~~[https://hebrewbooks.org/pdfpager.aspx?req=51340&st=&pgnum=150&hilite=~~ Magen Avot YD p. 130]) writes that Moroccans also keep the 30th day.</ref>		#Some poskim also count the 31st day as the Onah Beynonit.<ref>The Chavot Daat 189:12 doesn't accept the Shach's major premise but accepts another aspect of his approach which is that the Oneh Beynonit isn't on the 30th day as is the opinion of Shulchan Aruch but that it is the 31st day. Kitzur Shulchan Aruch 155:3 adopts the opinion of the Chavot Daat to calculate the Onah Beynonit as the 31st day exclusively. Rav Hershel Schachter (notes to Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky page 308) says to be machmir to separate on both days 30 and 31. Badei Hashulchan 189:8 writes that one should be strict to separate on day 30 and day 31, except in an extenuating circumstances in which case one should be strict only for day 30.</ref> Sephardim aren't concerned for this opinion.<ref>Rav Ovadia Yosef in Taharat Habayit v. 1 p. 77 accepts Shulchan Aruch that the Onah Beynonit is the 30th day. Rabbi Lehbar (Magen Avot YD p. 130) writes that Moroccans also keep the 30th day.</ref>
	#If a woman always sees past the 30th day some poskim believe that she doesn't need to worry about the Onah Beynonit. However, many poskim hold that she still needs to worry about her Onah Beynonit.<ref>The ~~[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=8158#p=118&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%A9%D7%94%D7%99%D7%90%20%D7%A8%D7%95%D7%90%D7%94%20%D7%AA%D7%9E%D7%99%D7%93~~ Taharat Yisrael 186:13] writes that once a woman always sees past the 30th day we can establish her as having a pattern of not seeing before then. If so, she doesn't need to be concerned about the Onah Beynonit on the 30th day. This idea is also found in the ~~[https://www.sefaria.org/Terumat_HaDeshen%2C_Part_I.247?lang=bi~~ Trumat Hadeshen 247] and ~~[https://turshulchanarukh.alhatorah.org/Full/Yoreh_Deah/186/3#e0n6~~ Shulchan Aruch YD 186:3]. See also ~~[https://www.sefaria.org/Ritva_on_Niddah.15a.3?lang=bi~~ Ritva Niddah 15a s.v. amar rabbi shimon]. Rav Moshe Feinstein (~~[https://hebrewbooks.org/pdfpager.aspx?req=919&pgnum=129~~ Igrot Moshe YD 2:72]), Rav Ovadia Yosef (Taharat Habayit v. 1 p. 150), and [http://www.yutorah.org/sidebar/lecture.cfm/868501/rabbi-mordechai-i-willig/niddah-shiur-51-negative-veset-onah-beynonit/ Rabbi Mordechai Willig (Niddah Shiur 51)] accept this leniency. However, many achronim disagree and write that this idea of the Trumat Hadeshen only applies to not having to do a bedika before tashmish but not for the topic of veset. This is the opinion of the Chelkat Yakov 2:74, Minchat Yitzchak 6:82, and Badei Hashulchan 186:25 and 189:4. </ref>		#If a woman always sees past the 30th day some poskim believe that she doesn't need to worry about the Onah Beynonit. However, many poskim hold that she still needs to worry about her Onah Beynonit.<ref>The Taharat Yisrael 186:13 writes that once a woman always sees past the 30th day we can establish her as having a pattern of not seeing before then. If so, she doesn't need to be concerned about the Onah Beynonit on the 30th day. This idea is also found in the Trumat Hadeshen 247 and Shulchan Aruch YD 186:3. See also Ritva Niddah 15a s.v. amar rabbi shimon. Rav Moshe Feinstein (Igrot Moshe YD 2:72), Rav Ovadia Yosef (Taharat Habayit v. 1 p. 150), and [http://www.yutorah.org/sidebar/lecture.cfm/868501/rabbi-mordechai-i-willig/niddah-shiur-51-negative-veset-onah-beynonit/ Rabbi Mordechai Willig (Niddah Shiur 51)] accept this leniency. However, many achronim disagree and write that this idea of the Trumat Hadeshen only applies to not having to do a bedika before tashmish but not for the topic of veset. This is the opinion of the Chelkat Yakov 2:74, Minchat Yitzchak 6:82, and Badei Hashulchan 186:25 and 189:4. </ref>

	===Veset Hachodesh (Monthly Pattern)===		===Veset Hachodesh (Monthly Pattern)===
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	##1st of Nissan, 30th of Nissan, and 1st of Sivan		##1st of Nissan, 30th of Nissan, and 1st of Sivan
	##1st of Iyar, 1st of Sivan, and 30th of Sivan		##1st of Iyar, 1st of Sivan, and 30th of Sivan
	##30th of Nissan, 1st of Sivan, and 30th of Sivan. In all these cases she has established a veset for Rosh Chodesh, since all of the days are Rosh Chodesh.<ref>Badei Hashulchan 189:48 based on the Bach. ~~[https://hebrewbooks.org/pdfpager.aspx?req=46550&st=&pgnum=305~~ Nitai Gavriel 2:94:4] cites the Bach and then cites the Tehila Ldovid and ~~[https://beta.hebrewbooks.org/pdfpager.aspx?req=8339&pgnum=24~~ Shaarei Tohar ~~4:3]~~ who disagree since they weren't all on the same day of the month.</ref>		##30th of Nissan, 1st of Sivan, and 30th of Sivan. In all these cases she has established a veset for Rosh Chodesh, since all of the days are Rosh Chodesh.<ref>Badei Hashulchan 189:48 based on the Bach. Nitai Gavriel 2:94:4 cites the Bach and then cites the Tehila Ldovid and Shaarei Tohar who disagree since they weren't all on the same day of the month.</ref>
	#If a woman has a veset for Rosh Chodesh on the first day of each month, for example, the 1st of Nissan, the 1st of Iyar, and the 1st of Sivan, then she does not need to be concerned for the first day of rosh chodesh on the 30th.<ref>Badei Hashulchan 189:48 isn't sure about the case where she saw on the 1st of the month for 3 months if she needs to be concerned for the first day of rosh chodesh. In the additions in the back of the sefer he quotes the Piskei Dinim of Tzemech Tzedek as saying she should only be concerned for the first day of the month and not both days of rosh chodesh.</ref>		#If a woman has a veset for Rosh Chodesh on the first day of each month, for example, the 1st of Nissan, the 1st of Iyar, and the 1st of Sivan, then she does not need to be concerned for the first day of rosh chodesh on the 30th.<ref>Badei Hashulchan 189:48 isn't sure about the case where she saw on the 1st of the month for 3 months if she needs to be concerned for the first day of rosh chodesh. In the additions in the back of the sefer he quotes the Piskei Dinim of Tzemech Tzedek as saying she should only be concerned for the first day of the month and not both days of rosh chodesh.</ref>

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	#If a woman sees her period after an interval of a certain number of days that is called a veset haflagah. For example, if she sees every 28 days that is a veset.<ref>Gemara Niddah 63b, Tur and Shulchan YD 184:1</ref>		#If a woman sees her period after an interval of a certain number of days that is called a veset haflagah. For example, if she sees every 28 days that is a veset.<ref>Gemara Niddah 63b, Tur and Shulchan YD 184:1</ref>
	#The veset is established by seeing 4 periods in between which there are 3 intervals. For example, if she had her period and then had her next period 28 days later for 3 consecutive cycles, she has established a regular pattern and can expect to have her following period 28 days later. <ref>Shulchan Aruch 189:2. Shoshanat Ha'amakim 7:2a. </ref>		#The veset is established by seeing 4 periods in between which there are 3 intervals. For example, if she had her period and then had her next period 28 days later for 3 consecutive cycles, she has established a regular pattern and can expect to have her following period 28 days later. <ref>Shulchan Aruch 189:2. Shoshanat Ha'amakim 7:2a. </ref>
	#~~According to some poskim, a~~ haflagah veset is only established if all 4 periods were at night or all were during the day.<ref>~~See [https~~://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 337].</ref> However, others hold that the first period does not need to be in the same ''onah'' (day or night) as the last 3 periods.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 337]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=338&fitMode=fitwidth&hlts=&ocr= 338].</ref> There's also an opinion that a veset haflagah is counted with ''onot'' (night or day) instead of days.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=336&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 336]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= 337].</ref> (See above "[[Veset#Veset%20Haflagah%20(Interval%20Pattern)\|Veset Haflagah (Interval Pattern)]]" for more on these opinions.)		#A haflagah veset is only established if all 4 periods were at night or all were during the day.<ref>Shulchan Aruch 189:13</ref>

	===Uncommon Vestot===		===Uncommon Vestot===
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	#A husband has an obligation to be with his wife before he goes away. This obligation applies even at her veset.<ref>Shulchan Aruch 184:9 </ref> Some poskim say that this includes having marital relations.<ref>Shulchan Aruch 184:9</ref>Some poskim say that relations are not permitted, and they should only hug and kiss if it is the time of her veset.<ref>Rama 184:9 says that some poskim allow relations but it is better to be strict. Shach 184:27 writes that even though he said earlier 184:6 that you should try to avoid hugging and kissing at the veset, when the husband is travelling you should hug and kiss.</ref>		#A husband has an obligation to be with his wife before he goes away. This obligation applies even at her veset.<ref>Shulchan Aruch 184:9 </ref> Some poskim say that this includes having marital relations.<ref>Shulchan Aruch 184:9</ref>Some poskim say that relations are not permitted, and they should only hug and kiss if it is the time of her veset.<ref>Rama 184:9 says that some poskim allow relations but it is better to be strict. Shach 184:27 writes that even though he said earlier 184:6 that you should try to avoid hugging and kissing at the veset, when the husband is travelling you should hug and kiss.</ref>
	#If he is travelling for a mitzva, this is not required.<ref>Rama 184:9</ref>		#If he is travelling for a mitzva, this is not required.<ref>Rama 184:9</ref>
	#This only applies if the husband is travelling, and not if the wife is travelling.<ref>Badei Hashulchan 184:71 </ref>		#This only applies if the husband is travelling, and not if the wife is travelling.<ref>Badei Hashulchan 184:71. However, Rav Sobolofsky ([https://www.yutorah.org/lectures/1154737/ Hilchos Niddah Q&A: Simanim 183-187, Maros, Minute 39]) disagrees. </ref>

	==Veset for a Pregnant or Nursing Woman==		==Veset for a Pregnant or Nursing Woman==