Parameters of Passion: Jewish Law Relating to Separation,

Immersion, and Modesty…

By Rabbi Yehuda M. Hausman © 2011

Part I.
Ending the Period and Starting the Seven Clean Days

The “Hephsek Tahara” – Completing the Period

The function of a hepshek tahara is to confirm that menstruation has ceased. This is accomplished by an
internal examination of the vagina using what is called a ‘bedika’ cloth. (‘Bedika’ means examination; a
literal translation of ‘Hephsek B’tahara’ would be ‘stopping in purity.’) For the examination to be
deemed successful, the following guidelines should be adhered to carefully. As to any questions or
concerns, one should not hesitate to contact your local Rav or Yo’etzet Halacha.

The “Bedika” Cloth

A soft clean cloth should be used for all the b’dikoth including the Hephsek Tahara. Materials listed in
the Shulchan Aruch include soft white wool, cotton, and old white flax.1 Disposable cloths, which many
prefer, can usually be obtained at the local Mikveh or online at www.mikvah.org .2 If necessary, one
may use a colored cloth, so long as it is neither red nor black, as visible blood would not be
recognizable.3

How to do a Hephsek Tahara:

The internal examination should be done the following way. With the bedika cloth wrapped around the
index finger, reach as far upwards as possible without strenuous exertion. Concerning a kallah before
her wedding, this may inevitably be of limited depth.4 In general, it may help to place one foot on a
raised object, such as a chair or the rim of a bathtub.5 Then, carefully and thoroughly circulate the cloth

1
YD 196.6
2
“Any material that is clean, white and soft” will work. (Beit Yosef 196.6 D’H “V’haRambam Katav”) In difficult
circumstances, it might be possible to use a tampon. Sidrei Tahara paskens that a wad of cotton may be used
b’diavad.( Sidrei Tahara 196.22 based on Niddah 17a.) There are those who disagree. (Badei HaShulchan 196:97;
Be’er Moshe 2:62) Consult a halakhic authority for guidance.
3
AH 196.27 citing the Tur; Cf. Taharat HaBayith Hakatzer V. II, 13.9
4
Sidrei Tahara 192.14 citing the Bach end of 192.4.
5
Taharat HaBayith Hakatzer V.II 13.15; See AH 196.17,20 on why, l’chatchila, it is not necessary to do a Moch
Dachuk.
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along the walls and crevices of the vagina.6 If insertion causes vaginal irritation, one can initially wet the
cloth with water or a water-based lubricant to reduce chafing.7

Preparing for the Hephsek Tahara

On the day of the hephsek tahara, it is considered ‘proper custom’—minhag kasher—to bathe the entire
body. If pressed for time, remember that the main thing is just to rinse below or douche. (No medical or
cleansing agent is meant by use of the term “douche”— just water.) The latter is permitted even on
Tisha B’av and Yom Kippur.8 If one is without recourse of bathing facilities, for example when traveling
by plane, one may do the hephsek tahara without rinsing.9 But ideally, one should try to wash because
it disposes of old blood and increases the chances of a successful hephsek tahara. Thus one ought to
rinse below even on Shabbat, when it might be uncomfortable to forgo the convenience of hot water.10
Lastly, many doctors advise against douching internally on account of hygiene, if you are concerned by
this, it suffices to rinse the inner thighs and exterior of the vagina.11

When to Do a Hephsek Tahara:

The hephsek tahara may take place during daylight hours (after sunrise, before sundown) on the day
that menstruation is thought to end.12 Ideally, one should do so in the late afternoon. This delay
increases the likelihood of a successful examination. However, it is a very good idea to check in the
morning as well, just in case one forgets to do so in the late afternoon.13
If it happens that one does a hephsek tahara a few minutes after sunset and one has not performed a
successful hephsek tahara earlier in the day, please note the time and contact a halachic authority.14
Lastly, it is perfectly acceptable to examine the cloth indoors using artificial light.15

An Early Bedikah
While menstruation may last four or five days for most, it can also vary from woman to woman or even
from month to month. If one is uncertain if one’s period has ended, one need not wait a day “to make

6
“b’churin v’sadakin” AH 196.26,27
7
Cf. Taharath HaBayith Hakatzer V. II, 13.10
8
Mishnah Berura 613.31; Cf Shach 199.12, 196.7
9
Rema 196.3; Taharat Habayith V. II:13.4
10
See MB 613.31 by Yom Kippur.
11
Rema 196.3; Taharat HaBayith II.13.4 citing Beit Yosef “Panehah Shel Mattah Dayah B’Kach”; Cf. Shach 199:12.
12
YD 196.1,2 – There are many reasons do the hephsek tahara earlier instead of waiting till the end of day five (day
four if one is Sephardi) as many are accustomed to do even when one knows definitively that the period has
finished on day two or three. See relevant arguments in Shach 196.6, Gilion Maharsha 196.3 [10], Sidrei Tahara
196.18, and Chazon Ish Y.D. 92.45.
13
Rema 196.1; AH 196.15-17
14
See Taharath HaBayith HaKazter V. II 13.5; Igroth Moshe YD IV.17:20,27. Regarding the permissibility of counting
a bedikah done at night for the following day, see Chazon Ish 92.45 ‘d’af b’laylah’. Tangentially, see next citation.)
15
A Kal V’Chomer from candles. Rema 196.4; Cf. Torat Shelamim 196.9.
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sure.”16 For example, if one bled lightly that morning, one loses nothing from doing multiple bedikot
throughout an afternoon. Furthermore, one may douche before each attempt at hephsek tahara.17
In the event that your period lasts one day, please consult a halachic authority as there is a deviation in
how the hephsek tahara is accomplished if it is performed on day one.18

Examining the Bedikah Cloth for a Hephsek Tahara

An acceptable bedikah cloth may have one or more of the following colors: white, egg-white or no color
whatsoever, green, greenish-yellow, greenish-blue, or pale egg-yolk yellow.19
All hues of red, be they vivid or faint, and all shades of black, from gray to pitch, are invalid.20
Generally, one should repeat the hephsek tahara for any gold, tallow, orange, or brown. However, if a
bedika is found to be one of the former and there is a possibility that the onset of the shiva nikiim may
be delayed, contact a halachic authority. Some specific shades may turn out to be acceptable upon
close examination. 21

Starting the Seven Clean Days: Shiva Niki’im

When to Start the Shiva Niki’im

Having performed a suitable hephsek tahara, we continue to the next step which is the ‘Shiva Niki’im’—
counting the seven clean days. For Sephardi households, the Shiva Nikki’im commences on day five after
the onset of the period. While for Ashkenazi households, it begins on day six. If one has a longer period,
then the shiva niki’im will be postponed accordingly. For those with shorter periods, however, it is
generally not shortened accordingly.22
There are several notable exceptions. A kallah before her wedding may begin counting the Shiva Niki’im
the day after her hephsek tahara.23Also, if marital relations were prohibited on the day before the onset
of menstruation—on account of Tisha B’av, Yom Kippur or Avelut (mourning)—it would be possible to
begin the Shiva Niki’im on day five for Ashkenazi households or day four for Sepharadi households.
However, this would only work if a suitable hephsek tahara was performed on the previous day or
earlier. 24

16
See footnote 10 especially Sidrei Tahara 196.18: “If she wants to wait two or three days to begin the shiva nikiim,
she has the authority to do so.”
17
Taharat HaBayith Hakatzer V. II 13.16
18
(196.2)
19
188.2; Taharat HaBayith Hakatzer V.I 6.2,3
20
188.1
21
See notes 17 and 18.
22
196.11, Rema 196.13, Shach 196.25
23
Taz 196.7 [11]; Shach 196.20 [11]
24
AH 196.39,40 [Also, for Aveilut it can conceivably be earlier.]
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Sephardi custom diverges widely when it comes to commencing the Shiva Niki’im at an earlier point.25 It
would be worthwhile to investigate specific family traditions.
Lastly, there may be times when the seven days pass and one can find oneself in a situation without
access to a Mikveh. This can take place when traveling to a remote destination. It may also occur on a
Shabbat or Yom Tov in a community where the nearest Mikveh is beyond walking distance, or it is
simply too cold or dangerous to walk alone at night. If you anticipate such circumstances, consult a
halachic authority regarding the specific parameters of using a Mikvah in the late afternoon or at an
earlier hour of the day.

Clothing and Bed Coverings

During this week, it is important to bathe frequently and wear clean garments. As most of us are
accustomed to bathe every day or two and change clothing daily, this is just a reminder to continue
one’s regular hygienic routine.26
In addition, it is a widely held custom to wear white undergarments and spread clean white sheets on
one’s bed.27 It is praiseworthy to follow the traditions of our ancestors. However, if down the road,
there are difficulties with spotting on undergarments or sheets, please contact a halachic authority. In
some circumstances, it would be acceptable to depart from this minhag and use dark sheets and wear
dark undergarments.28

The Bedikot
Ideally one should try to do an examination on each of the seven days. If daily bedikot are overly
burdensome, one should minimally do Bedikoth on days one, two and seven.29 It is important to note
that at least one of these bedikot should be done thoroughly, akin the hephsek tahara described above. I
would suggest doing so on day one, but it may be done at any point during the week. Again, a water-
based lubricant can be used to reduce chafing. As for the remaining bedikoth, a more cursory probe
suffices.30
Akin the hephsek tahara, the examination must take place during daylight hours. Here too, one may
check the cloth using artificial light.31

25
196.12,13; Taharat HaBayoth Hakatzer V.II 13.55,56,57
26
Cf. Torat Hashlamim 196.3 *6+ a propos ‘teliah’. See Igroth Moseh Yoreh Deah II.70, last paragraph; See Taharat
HaBayith II.13.5 pages 315-316; See discussion of bathing in R. Forst’s Laws of Niddah Vol II. Page 218 ft. 83.
27
Rema 196.3, AH 196.22; Beit Yosef 196.3 ‘Kasav Hamordechai’
28
Rema 190.10; Taharat HaBayith Hakatzer V. II 6.47; Chachmas Adam 117:8)
29
Pischei Teshuva 196.6,7,8; Cf AH 196.25,26

It difficult circumstances, it may be necessary to shuffle the bedikoth to different days, e.g. 4,6, and 7. As opposed
to Pischei Teshuva, this follows Aruch Hashulchan 196.25,26
30
AH 196.28; Shu’th Nodah B’Yehuda Kamma YD 46
31
Rema 196.4
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Douching or Rinsing before regular Bedikoth
If one has been very active, from exercise or the like, it is recommended that one shower or rinse the
inner thighs before the bedikah to get rid of any grime that may impact the examination.32 It is proper to
wait a few minutes before the bedikah. If one wishes to douche, one should wait approximately fifteen
minutes before doing the bedikah.33

Colors and Stains (Kesamim)

A valid bedikah cloth may have one or more of following colors: white, egg-white or no color
whatsoever, green, greenish-yellow, greenish-blue, or pale egg-yolk yellow.34 For anything else, a
halachic authority should be consulted.
Likewise, if a stain (kesem) is found on one’s clothing or sheets, and it is not one of the colors described
above, a halachic authority should be consulted.
This includes all hues of red and shades of black, as size and timing can be a factor; Questionable colors
such as gold, orange, brown, or copper, should be brought before a halachic authority. Similarly, if one is
uncertain about red-like colors, such as a rosette or a pink, there is often room for leniency. 35

Repeating the Shiva Niki’im

If a bedika cloth or stain is found to be invalid, one need not repeat the 4-5 day waiting period. As long
as it is still daylight, one may repeat a hephsek tahara on the very day a stain or invalid bedika was
found. If the hephsek tahara is successful, the Shiva Niki’im commences the following day.36

32
See Igroth Moseh Yoreh Deah II.70, end; Taharat HaBayith II.13.5 pages 315-316; See discussion in R. Forst’s
Laws of Niddah Vol II. Page 218 ft. 83.
33
Igroth Moshe Yoreh Deah II.71 ‘lirchotz atzmah b’oto makom yafeh’;
34
Taharat HaBayith Hakatzer V.I 6.2,3
35
AH 188.13,14,15; Maharsham 3:214
36
196.10; Shach 196.22
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without the express permission of the author. © 2011