A Woman who Gave Birth: Difference between revisions
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# After giving birth, a woman is automatically tameh as a result of the birth and also as a result of the cervix opening. For the birth, for a baby boy a woman is tameh automatically (whether or not she sees blood during or after the birth) for 7 days and for a girl 14 days.<ref>Rambam (Isurei Biyah 4:6), Badei Hashulchan 194:1</ref> As a result of the opening of the cervix, she is tameh and requires the regular process of waiting before the shiva nekiyim, the hefsek tahara, shiva nekiyim and mikveh.<ref>Rambam (Isurei Biyah 11:5), Rosh Niddah 4:2, Tur 194:1, Shulchan Aruch 194:1.</ref> | # After giving birth, a woman is automatically tameh as a result of the birth and also as a result of the cervix opening. For the birth, for a baby boy a woman is tameh automatically (whether or not she sees blood during or after the birth) for 7 days and for a girl 14 days.<ref>Rambam (Isurei Biyah 4:6), Badei Hashulchan 194:1</ref> As a result of the opening of the cervix, she is tameh and requires the regular process of waiting before the shiva nekiyim, the hefsek tahara, shiva nekiyim and mikveh.<ref>Rambam (Isurei Biyah 11:5), Rosh Niddah 4:2, Tur 194:1, Shulchan Aruch 194:1.</ref> | ||
# These 7 clean days can occur during the first 7 or 14 days or afterwards.<ref>Rava (Niddah 37a) holds that a woman who doesn't see blood during the first seven or fourteen days can count those for the shiva nekiyim. Abaye argues that the seven or fourteen days of tumah automatically don't count for the shiva nekiyim. Rabbenu Tam (cited by Tosfot s.v. Abaye) rules like Abaye. The Rosh (Niddah 4:1) writes that the Bahag, Rav Sadya Goan, Shiltot, Rabbenu Chananel, Rif, and Rashi side with Rava. He agrees with these geonim unlike the opinion of Rabbenu Tam. Shulchan Aruch 194:1 codifies the opinion of the Rosh.</ref> | # These 7 clean days can occur during the first 7 or 14 days or afterwards.<ref>Rava (Niddah 37a) holds that a woman who doesn't see blood during the first seven or fourteen days can count those for the shiva nekiyim. Abaye argues that the seven or fourteen days of tumah automatically don't count for the shiva nekiyim. Rabbenu Tam (cited by Tosfot s.v. Abaye) rules like Abaye. The Rosh (Niddah 4:1) writes that the Bahag, Rav Sadya Goan, Shiltot, Rabbenu Chananel, Rif, and Rashi side with Rava. He agrees with these geonim unlike the opinion of Rabbenu Tam. Shulchan Aruch 194:1 codifies the opinion of the Rosh.</ref> | ||
## For example, if a woman gave birth to a girl and got 7 clean days before she completed the 14 days of tumah from the birth, she still is tameh until the end of the 14 days and can go to mikveh the night of the 15th day. She doesn't need to do bedikot after her counting of the 7 clean days, though she should do a bedika before going to the mikveh. <ref>Shulchan Aruch YD 194:1. Badei Hashulchan 194:13 writes that after she finished her counting of the shiva nekiyim she doesn't need bedikot but lechatchila she should do one before going to the mikveh.</ref> | ## For example, if a woman gave birth to a girl and got 7 clean days before she completed the 14 days of tumah from the birth, she still is tameh until the end of the 14 days and can go to mikveh the night of the 15th day. She doesn't need to do bedikot after her counting of the 7 clean days, though she should do a bedika before going to the mikveh.<ref>Shulchan Aruch YD 194:1. Badei Hashulchan 194:13 writes that after she finished her counting of the shiva nekiyim she doesn't need bedikot but lechatchila she should do one before going to the mikveh.</ref> | ||
# A women shouldn’t go to mikveh after giving birth until she is medically healthy enough.<ref> Mishmeret Hatahara v. 2 p. 157 writes that a woman shouldn’t go to the mikveh after she gave birth before she is healthy enough to go, which the doctors usually say is 5 or 6 weeks.</ref> | # A women shouldn’t go to mikveh after giving birth until she is medically healthy enough.<ref> Mishmeret Hatahara v. 2 p. 157 writes that a woman shouldn’t go to the mikveh after she gave birth before she is healthy enough to go, which the doctors usually say is 5 or 6 weeks.</ref> | ||
# If a woman had shiva nekiyim and went to mikveh and then saw blood within the days of purity (33 for a boy and 66 for a girl), the minhag of all of klal yisrael is that we treat her as tameh like a niddah for all purposes.<ref> The Ramban (Hilchot Niddah 7:16-18) holds that this practice is based on the stringency of Rabbi Zeira that we treat all blood like tameh zavah blood. However, the Rosh (Niddah 4:2), Rambam (Isurei Biyah 11:5), Rif (cited by Hagahot Maimoniyot 11:1), and Shiltot (no. 85) and hold that the blood during yemey tohar is tahor from the gemara but it was a later geonic minhag to be strict in some places. In fact, the Rambam (Isurei Biyah 11:5-6) and Tur 194 write that in France and Germany the minhag was to be lenient. However, already from the times of the Agur (no. 1372 cited by Bet Yosef) he writes that he never heard of anyone being lenient about this. The Bet Yosef and Rama 194:1 write that the minhag of all klal yisrael today is to treat blood during the days of yemey tohar like tameh blood. Badei Hashulchan 194:1 agrees.</ref> | # If a woman had shiva nekiyim and went to mikveh and then saw blood within the days of purity (33 for a boy and 66 for a girl), the minhag of all of klal yisrael is that we treat her as tameh like a niddah for all purposes.<ref> The Ramban (Hilchot Niddah 7:16-18) holds that this practice is based on the stringency of Rabbi Zeira that we treat all blood like tameh zavah blood. However, the Rosh (Niddah 4:2), Rambam (Isurei Biyah 11:5), Rif (cited by Hagahot Maimoniyot 11:1), and Shiltot (no. 85) and hold that the blood during yemey tohar is tahor from the gemara but it was a later geonic minhag to be strict in some places. In fact, the Rambam (Isurei Biyah 11:5-6) and Tur 194 write that in France and Germany the minhag was to be lenient. However, already from the times of the Agur (no. 1372 cited by Bet Yosef) he writes that he never heard of anyone being lenient about this. The Bet Yosef and Rama 194:1 write that the minhag of all klal yisrael today is to treat blood during the days of yemey tohar like tameh blood. Badei Hashulchan 194:1 agrees.</ref> | ||
