Chapter 3: Nida laws during pregnancy[1]

1. Bleeding during pregnancy:

Nida laws:[2] If a woman sees blood during her pregnancy, this follows the same laws applicable throughout all other times regarding determining her Nida status. Thus, if the blood was seen on a colored garment, or is not more than the size of a Gris, and was not seen through an internal examination, then she remains pure. Otherwise, she is impure, as is always the case by a Kesem.

Danger of miscarriage:[3] While light bleeding can be viewed as normal during pregnancy, and does not deem a woman a Nida if found on a colored garment or is less than a Gris in size, heavy bleeding can deem a woman a Nida, and could be a worry of a miscarriage. In such a case, one is to immediately contact a doctor even on Shabbos.

2. Showering versus bathtub during Chafifa:[4]

• Must a pregnant woman specifically take a bath upon doing Chafifa in preparation for Mikveh, or does it suffice for her to take a shower?

From the letter of the law, a woman is not required to specifically soak in a bathtub as part of the Chafifa process, and it suffices to take a hot shower.[5] [Nevertheless, the widespread custom today is for women to soak in hot water in a bathtub as part of the Chafifa process in order to facilitate maximum cleanliness of any Chatzitzas.[6] One is to initially respect this custom, although in a time of need, such as one does not have a bathtub easily available, or the Mikveh is overcrowded, it suffices even initially to take a shower.[7] Likewise, a pregnant woman or any other women for whom it is unsafe to soak in hot water, is even initially to take a shower rather than a bath.[8]]

3. The law of a Mesulekes Bedamim:[9]

There are certain women who are presumed to not release menstrual blood, and thereby carry certain Halachic leniencies and Halachic ramifications in the laws of Nidah. This is known as a woman who is Mesulekes Bedamim.

A nursing and pregnant woman:[10] A woman who is within 24 [lunar[11]] months of giving birth retains the Halachic status of a Mesulekes Bedamim, as she is assumed to not menstruate during this time. This applies even if she is no longer nursing.[12] Likewise, a woman who is pregnant is considered a Mesulekes Bedamim, being that a woman does not menstruate during pregnancy. Nonetheless, a pregnant woman is only considered to retain the Halachic status of a Mesulekes Bedamim from after three months [i.e. 90 days[13]] of pregnancy, which is from the start of the second trimester, from the start of the 4th month and onwards. However, during the period of the first trimester, she is not considered to be a Mesulekes Bedamim [even if she has medically determined that she is pregnant[14]]. [The three months are counted starting from her last night of Miveh.[15]]

The Halachic ramifications: As stated above, there are various Halachic ramifications to a woman who is defined as a Mesulekes Bedamim, including the following subjects that will be discussed below:

1. Yom Chashash-Veses Laws by a Meuberes/Pregnant.
2. Internal exams.
3. The law of Bedikos by a Hargasha of a pregnant woman.
4. Bedikos required before and after Tashmish.

4. Yom Chashash-Vestos: Suspecting for the Vestos [i.e. Onah Beinonis, Veses Hachodesh, Veses Haflaga] while Pregnant:[16]

The following law will discuss whether a woman who is pregnant needs to keep any of the normally required Yimei Chashash [i.e. Onah Beinonis, Veses Hachodesh, Veses Haflaga] that are marked on the calendar.

Within the first three months of pregnancy:[17] Within the first three months of pregnancy [which is counted from the night of Mikveh[18]], the, couple must abide by all of the Yimei Chashash that are marked on their calendar from all previous periods. Certainly, if she became a Nida within her first or second or third month of pregnancy, then they must mark the various Yimei Chashash on the calendar and follow them if they fall within the first three months. Likewise, within the first three months of pregnancy she can establish a Kevius Veses [which she would suspect for until she enters her fourth month, as explained next].[19]

After three months of pregnancy: Once a woman enters into her fourth month of pregnancy, then she enters the status of a Mesulaekes Bedamim and she no longer needs to suspect for any of the Yimei Chashash that have been marked on the calendar from previous periods that took place within the first three months of pregnancy or prior.[20] Thus, any periods that she had within her first three months no longer need to have any of their Yimei Chashash suspected for in her fourth month and onwards. This applies even towards a Veses Kavua, and even if she sees blood on that same patters while pregnant it only has the status of a Veses Sheiyno Kavua.[21] However, if she sees blood after entering her fourth month and onwards, then it must be marked on the calendar and have all of its Yimei Chashash [Onah Beinonis, Veses Hachodesh, Veses Haflaga] properly guarded even while pregnant and under the status of Mesulekes Bedamim.[22]

Kevius Veses-Saw blood on same date/pattern three times: A woman who is Mesulekes Bedamim cannot establish a Kevius Veses.[23] Thus, a woman who is within 24 months of birth, or past three months of pregnancy, and sees her period in a pattern that creates a Veses Kavua, suspects for all the three suspicions of Hachodesh, Beinonis, and Haflaga.[24] However, within the first three months of pregnancy [which is counted from the night of Mikveh], a woman is not a Mesulekes Bedamim and can establish a Kevius Veses [which she would suspect for until she enters her fourth month, as explained above].[25]

5. Internal exams:[26]

The general law: Some Poskim[27] rule that a woman does not become a Nida upon having an internal examination performed even if the instrument has entered her womb. This applies irrelevant of the size of the instrument and whether its circumference was thick or thin. Other Poskim[28], including Admur[29], however rule that if a thick instrument entered her womb then she is a Nidah. This applies even if no blood was found in a later bedikah. However, this only applies by an instrument with a thick circumference, however an instrument that has a thin circumference does not deem a woman a Nida.[30] Practically we rule like the latter opinion which is stringent.[31] [However, there is no consensus amongst the Poskim as to the this definition of thin. We find opinions ranging from a 2 mm circumference, which is tiny, to a circumference of 2 cm, which is very large.[32] Now, in general the widespread custom of ruling in many Batei Hora’s is to be stringent from 2mm and above.[33] Other Rabbanim however are lenient up until 13 mm, 15 mm, and even 19 mm.[34]]

The law by a pregnant woman: Some Poskim[35] rule that even according to the stringent opinions above, it does not apply to a pregnant or nursing woman [i.e. Mesulekes Bedamim], and hence she does not become a Nidah after and internal examination, irrelevant of the circumference size, even if an internal bedikah was not done into the womb. However, other Poskim[36] rule that a pregnant or nursing woman follows the same laws as any other woman, and hence she is deemed a Nida even if she is pregnant or nursing if an internal examination was performed with an instrument with a thick circumference. [Practically, if she is pregnant or nursing, then if an internal bedikah was done after the instrument was inserted to verify whether or not she saw blood, and it was found to be clean, then she is Tahor.[37]]

Does an internal [i.e. transvaginal] ultrasound make one a Nida?[38] In general, a transvaginal ultrasound does not make one a Nida, as it does not penetrate the cervix. However, this only applies in the event that no blood was seen during the examination, if however the woman saw blood, or the doctor told her that there is blood, then if the blood is not the result of an external injury and has possibly flowed from the cervix, then it is a problem and a Rav is to be contacted.

6. The law of Bedikos by a Hargasha of a pregnant woman:[39]

Initially doing Bedika even when pregnant: If a woman who is Mesulekes Bedamim [within 2 years of giving birth, or past 3 months of pregnancy] had a true Hargasha[40] then if she has yet to establish a Chazaka of three times that her Hargashas are of a pure color[41], then she is to check herself, just as we rule by any other woman. If she only felt a Zivas Davar Lach, then she is not required to check at all if she is over three months pregnant.[42]

Did not find anything on Bedika when pregnant:[43] If a woman who is Mesulekes Bedamim [within 2 years of giving birth, or past 3 months of pregnancy]  checked herself after feeling a true Hargasha and did not find anything [neither a pure or impure color], then she remains pure [unlike the ruling by a woman who is not a Mesulekes Bedamim[44], including a woman within three months of pregnancy in which case we are stringent[45]].

If she did not check herself at all when pregnant:[46] However, if she did not check herself at all after feeling a Hargasha, then she is impure even if she is a Mesulekes Bedamim as we rule by any other woman. [Practically, she is to check herself as soon as she remembers, and if she does not find a impure color, she is pure.[47]]

Establishing a Chazaka while pregnant:[48] Tzaruch Iyun if a Mesulekes Bedamim [within 2 years of giving birth, or past 3 months of pregnancy] is able to establish a Chazaka by performing three Bedikas after feeling a Hargasha. [Prior to being three months pregnant, she may perform the Bedikos to establish a Chazaka, just like any other woman.]

7. Bedikos required before and after Tashmish:[49]

If a woman does not have a set Veses [i.e. Veses Kavua], and is not Mesulekes Bedamim, then the couple is obligated to do a Bedika three times [i.e. Chazaka] before and after intercourse, one Bedika before and after three marital relations. The reason this is done is to verify that the intercourse does not cause blood to discharge from her womb. Once this has been done three times and the wipes have been found to be clean, then no more Bedikos are required.

Must she do Bedikos while pregnant:[50] A Mesulekes Bedamim [within 2 years of giving birth, or past 3 months of pregnancy]  is not required to perform the above Bedikah before and after Tashmish even if she has yet to establish a Chazaka, and she is past her Veses Haflaga. [Prior to being three months pregnant, she is required to perform the Bedikos to establish a Chazaka, just like any other woman, and this time-period is the most opportune time to establish a Chazaka, as explained next.[51] However, some Poskim[52] rule that one may be lenient to not do any Bedikos before and after Tashmish while pregnant, even within the first three months. Practically, one may be lenient in a time of need to suffice with a mere wipe.[53]]

Establishing a Chazaka while pregnant:[54] A Mesulekes Bedamim [within 2 years of giving birth, or past 3 months of pregnancy] is not able to establish a Chazaka by performing three Bedikas before and after intercourse. [Prior to being three months pregnant, she may perform the Bedikos to establish a Chazaka, just like any other woman. Furthermore, according to the approach that requires the Bedikos to be done past the safe days, the most opportune time to do Bedikos is in the 1st year of marriage, after seeing three Haflagos, while pregnant but within three months of pregnancy.[55]]

________________________________________________

[1] See Nitei Gavriel Nida Chapter 103

[2] See Michaber 190:52; Mei Nida Kuntrus Achron 190:52; Nitei Gavriel 103:5;

[3] Nitei Gavriel 56:12

[4] Shevet Halevi Y.D. 2:101; Taharah Kehalacha 19:10

[5] Michaber 199:1 “Tishtof Bemayim Chamin”; See Admur 326:1 “To pour water on the body which is called Lihishtateif, and is not Derech Rechitza”; See Rashi Shabbos 147 that Lihishtateif means a shower; See Shevet Halevi Y.D. 2:101 “Only of late the custom became to take a bath and it is a custom of Tzadikim”; In Hebrew the term bath means Rechitza while the term shower means Lihishtateif. Nowhere is it mentioned in the Poskim that Rechitza is required and rather the term used is Chafifa. Furthermore, majority of Poskim rule, and so is the final ruling, that from the letter of the law one is not required to wash the body at all, and hence certainly there was never an obligation to bathe and even the shower of the body is a stringency. [See Shach 199:2]

[6] Darkei Teshuvah 199:13 “Sit in a bathtub”; Maharil Hachadashos; Maharam Brisk 3:12 that a similar ruling can be found regarding soaking meat prior to salting of which we do not suffice with mere washing; Shevet Halevi Y.D. 2:101 that so became the custom today

[7] Shevet Halevi Y.D. 2:101

[8] Shevet Halevi Y.D. 2:101; 3:129; Shiurei Shevet Halevi 199:8; Taharah Kehalacha 19:10

[9] See Michaber Y.D. 189:33 [regarding Kevius Veses]; Taharah Kehalacha 1:8; Nitei Gavriel 103:3-105

[10] Michaber 189:33

[11] See Michaber E.H. 13:11; Tzemach Tzedek E.H. 316:11; Taharah Kehalacha 1:8 footnote 21

[12] Michaber ibid; Maharsham 3:214 based on Tosafus and Ran; Taharah Kehalacha 1:8; All Poskim who hold that even a Mapeles has the status of Mesulekes Bedamim

Other opinions: Some Poskim rule that if she has stopped nursing then she no longer has the status of a Mesulekes Bedamim. [Chasam Sofer 164; Pischeiy Teshuvah 189:29; Mahrshak in Shiyurei Taharah] Furthermore, some of today’s Poskim rule that since in todays times even nursing women menstruate, it is therefore proper to be stringent in today’s times to not give her the status of a Mesulekes Bedamim. [Chut Shani p. 138; Shiureiy Shevet Halevi p. 32] Other Poskim, however, completely negate this statement. [Taharah Kehalacha 1:8 footnote 21; 24 footnote 157]

[13] Tzemach Tzedek E.H. 316:11; Shoshanim Ledavid 184; Taharah Kehalacha 1:8 footnote 20; 24 footnote 152; Nitei Gavriel 103 footnote 5

Other opinions: Some Poskim rule that it is counted in calendar months and not days, and hence once majority of the third calendar month has passed, she is Mesulekes. [See Mei Nida 189:28; Darkei Tehsuvah 189:127; Nitei Gavriel 103 footnote 5]

[14] Sidrei Taharah 194:7 in name of Pleisi; Rav Akiva Eiger 1:128; Noda Beyehuda 1 E.H. 69; Avnei Nezer 238; Shoel Umeishiv Tinyana 3:81; Daas Torah 189:33; Pardes Rimonim 184 Miksheh Zahav 10; Chazon Ish 101:2; Shevet Halevi 4:99; Mishneh Halachos 5:148; Igros Moshe 4:17-1, unlike his ruling in 3:52; Taharah Kehalacha 1:8 footnote 20; Nitei Gavriel 103:3 footnote 6 in length

Other opinions: Some Poskim rule that in today’s times she is considered Mesulekes as soon as she is determined to be pregnant, even within three months. [Igros Moshe 3:52, unlike his ruling in 4:17-1; Orchos Rabbeinu 4:43 in name of Chazon Ish, unlike ruling of Chazon ish ibid; See Nitei Gavriel 103:3 and 9 footnote 6; See Shvus Yaakov 1:71; Avodas Hagershoni 21]

[15] See Avodas Hagershoni 21; Shvus Yaakov 1:71; Chochmas Adam 115:20; Teshuvah meahavah 70; Meiy Nida Kuntrus Achron Tinyana 194; Taharah Kehalacha 1:8 footnote 20; 24 footnote 22; Poseiach Shaar Miluim 4:1; Nitei Gavriel 103:8 footnote 15

[16] See Michaber Y.D. 184:7; 189:33-34; Admur 189:113-114; Tahara Kehalacha 1:8; 24:97; Encyclopedia Hilchatit Refuit Vol. 3 p. 22; Nitei Gavriel Nidda Vol. 2 Chapters 103-105

[17] See Nitei Gavriel 104 in detail

[18] Avodas Hagershoni 21; Nitei Gavriel 103:8

[19] See Nitei Gavriel 104:2

[20] Michaber Y.D. 189:34

[21] Michaber 189:34; Admur 189:115; Nitei Gavriel 105:2

[22] Michaber 189:33; Admur 189:114 [including Beinonis]; Chavas Daas 189:7; Maharam Padwah 5; Misgeres Hashulchan 158:29; Maharshag 3:54; Nitei Gavriel 105:1

Other opinions: Some Poskim rule that one is not required to suspect for the Onah Beinonis when she sees blood as a Mesulekes Bedamim. [Sidrei Taharah 189:36; Pischeiy Teshuvah 189:30; Nitei Gavriel 105:1]

[23] Michaber 189:33

[24] Admur 189:115; Derisha; Toras Shelamim 184:16; Taharah Kehalacha 24:98-100 footnote 154

Other opinions: Some Poskim rule that she can be Koveia a Veses just like any other woman, and in such a case must only suspect for those times. [Sidrei Taharah 189:36; Chavos Daas Chidushim 189:50; Pischeiy Teshuvah 184:14; Emek Sheila 23; Suga Beshoshanim Vestos 10:2 [siman 61]; Shiureiy Sheivet Halevi p. 152; Nitei Gavriel 105:4]

[25] See Nitei Gavriel 104:2

[26] See regarding the general rule of Ein Pesichas Harechem Beli Dam: Admur Y.D. 188:8; Michaber 188:3; Nidda 21a; 66a; Nodah Beyehuda Tinyana 120; Chasam Sofer 179; Shiyarei Taharah 194; Kinas Sofrim 73; Beis Shlomo 39; Kreisi Upleisi; Avnei Nezer 224; Taharah Kehalacha chapter 7:2-7 footnote 12; Nitei Gavriel 80:8-9; Family Purity page 16;

Background: There is a Talmudic rule of Ein Pesichas Harechem Beli Dam which means that whenever the womb is opened blood is always consequently expelled, which would be a woman a Nidda. Now, there is a debate amongst the Poskim as to whether this rule only applies when something is expelled from the womb and travels through the cervix, or even if something penetrates the womb through the cervix from the outside. Based on this debate there is a debate as to the status of a medical internal examination and as to whether it makes a woman a Nida if the instrument used penetrates the cervix. Now, although practically we rule like the latter opinion which is stringent, even according to the stringent approach, we only apply the rule by instrument with a large circumference however an instrument that has a very thin circumference does not cause the womb to release blood when penetrated through the cervix. However, there is no consensus amongst the Poskim as to the this definition of thin. We find opinions ranging from a 2 mm circumference, which is tiny, to a circumference of 2 cm, which is very large. Now, in general the widespread custom of ruling in many Batei Hora’s is to be stringent from 2mm and above, and so is my personal Kaballah of ruling. Other Rabbanim however are lenient up until 13 mm, 15 mm, and even 19 mm. Now, the IUD is about 3mm circumference, and hence falls under the above debate. However, there is an additional debate regarding a Mesulekes Bedamim and if we apply the rule of Ein Pesichas Harechem Beli Dam even to her, and practically, one may be lenient in a time of need.

[27] Tiferes Lemoshe 188;  Shoel Umeishiv 2:40; Eimek Hasheila 31; Mahrshag 2:196; Hagahos Baruch Taam on Nodah Beyehuda; Chazon Ish

[28] Admur Y.D. 188:8; Nodah Beyehuda Tinyana 120; Teshuvah Meahavah 1:116; Chasam Sofer 179; Shiyarei Taharah 194; Kinas Sofrim 73; Beis Shlomo 39; Kreisi Upleisi; Avnei Nezer 224;

[29] 188:8; brought also in Family Purity page 16. Vetzaruch Iyun that no mention of the opinion of Admur was made in Taharah Kehalacha chapter 7!

[30] Admur Y.D. 188:8; Beis Yosef 188; Shaareiy Deah 149; All Poskim below regarding Shiur

[31] Taharah Kehalacha 7:2 footnote 12 that so rule all Rabbanim known to him.

[32] Rosh Kapuka: Biur Hagr”a from Mishneh Ohalos 7:4 Sidrei Tahrah 194:25; Tiferes Tzevi 188:9;

Etzba [18-19 mm]: Chesed Leavraham Teumim Tinyana 46; Daas Torah 188:12; Emek Sheila 31; Maharsham 4:146; Peri Deiah 188:12; Imrei Yosher 44; Divrei Malkiel 2:56-13; 3:61; Beir Moshe 23; Igros Moshe O.C. 3:100 and Y.D. 1:89; Divrei Moshe 53

2 Etzbaos-40 mm: Maharsham 3:145

[33] Custom to be stringent by all cervix penetrations irrelevant of size of instrument: Mishnas Yaakov 3:99 [2.5 mm]; Shiureiy Sheivet Halevi 188:100; Piskeiy Teshuvos [custom to be stringent and that so is ruling of Batei Horah Ashkenazim, as rules Rav Wozner]; Chut Shani Kitzur Halachos 1:3; Shevivei Tahrah 4:6

[34] Badei Hashulchan 194:31-55 [15 mm]; Nishmas Avraham 195:55; Nitei Gavriel ibid [18 mm, although some measure 13 and some 15]; Taharah Kehalacha chapter 7:4 footnote 15 [may be lenient especially if Mesulekes Bedamim] Encyclopedia Talmudit Refuit Nidda 66

[35] Shaareiy Deah 149; Mishpitei Uziel 2:27; Taharah Kehalacha chapter 7:4 footnote 12 and 16 [says may for certain be lenient if instrument less than Etzba]

[36] Nodah Beyehuda Tinyana 120; Minchas Shlomo 2:73-2

[37] Rav Ashkenazi via phone call. Rav Farkash writes [7:4 footnote 15] that by a pregnant or nursing woman, since she is Mesulekes Bedamim there is more room to be lenient, as many Poskim hold that an examination never makes her a Nidah, as well as even according to those which are stringent some hold that it does not apply by one who is Mesulekes Bedamim, thus he rules that a Rav should be consulted.

[38] See Igros Moshe O.C. 3:100; Beir Moshe 4:66; Nitei Gavriel Nidda 80:4; Otzros Hatahrah p. 75 in name of Rav SZ”A and Rav Elyashiv; See regarding the general rule of internal examinations: Admur Y.D. 188:8; Shaareiy Deah 149; Tiferes Lemoshe 188;  Shoel Umeishiv 2:40; Eimek Hasheila 31; Mahrshag 2:196;  Nodeh Beyehuda 120; Chasam Sofer 179; Shiyarei Taharh 194; Kinas Sofrim 73; Beis Shlomo 39; Kreisi Upleisi; Avnei Nezer 224; Family Purity page 16; Taharah Kehalacha chapter 7:2 footnote 12

Explanation: The question, and consequential debate among Poskim, as to whether an internal examination makes a woman a Nida, is only in the event that it penetrates the cervix, and thus enters us as to the question of “Ein Pesichas Harechem Beli Dam,” however, if it does not penetrate the cervix then all agree that it is allowed. Nonetheless, this is only in the event that blood was not seen during the examination, as explained above.

[39] See Shiureiy Shevet Halevi 190:14; Taharah Kehalacha 1:8; Kitzur Dinei Taharah 1:7; Nitei Gavriel 70

[40] See Michaber 183:1; Taharah Kehalacha 1; Kitzur 1:7

What is a Hargasha? A Hargasha refers to a woman feeling a flow of liquid in her vaginal cavity. Biblically, a woman only becomes a Nida if she feels her womb open and release blood from the womb to the vaginal cavity [past the cervix].  In such a case, even if merely a drop of blood was released, she is deemed a Nida. If she only feels the flow of blood within the vaginal cavity, and did not feel it leaving the womb into the cervix, then there is a dispute as to whether such a feeling of blood makes her Biblically into a Nida or not. This form of flow is referred to as a “Zivas Davar Lach.” [See Pischeiy Teshuvah 183:1 for a dispute between the Nodah Beyehuda 55 which is stringent to view it as a Hargasha [Biblical] and the Chasam Sofer 145 which is lenient to view it as a Kesem.] If she did not feel the flow of blood at all, then even if she finds blood later on, on her under garments, and knows it came from her womb, she nevertheless remains Biblically pure. However, Rabbinically she becomes impure in certain situations. This latter form of impurity is referred to as “Kesamim”.

[41] Doing a Bedikah every time she feels a Hargasha until verifies 3x that it is merely mucous:  Whenever a woman who is pure, or within her seven clean days, feels a discharge from her vagina she must immediately check herself with a Bedika cloth, following all the laws of how a Bedika is to be done, in order to verify whether the flow was blood or merely mucous. [See Michaber 190:1 in name of Terumas Hadeshen] If she finds any blood on the cloth she is impure. If she finds mucus or other white texture that has some thickness, she is pure. [See Michaber 188:1]  If she did not find any blood and also did not find thick mucus, or if she did not check herself at all, then the ruling depends on the type of Hargasha she felt, whether it was a Hargasha from the womb or from her vaginal cavity. If she felt a Hargasha from the womb she is impure if she did not check herself immediately, or checked herself but did not find thick mucus. [Michaber 190:1 in name of Terumas Hadeshen] If it was a Hargasha from her vaginal cavity, she is pure even if she did not check herself at all, or did but did not find thick mucus. [Divrei Chaim 2:66; Shiurei Shevet Halevi 190:1]

Establishing a Chazaka:  If she has checked herself three times immediately after having three separate flows [of the same type ], one time after each flow, and found the same substance of mucus or other white substance, then she has readily verified that this type of flow is merely mucus and the like, and she no longer needs to check herself anymore when she feels such a flow.  However if she feels a different type of flow then the previous ones which she already verified, she must check herself to verify whether this flow is blood or mucus. Thus practically as soon as the Kalah has begun counting her 7 clean days prior to the wedding, she must be aware of if she is having a flow, and if so to subsequently do a bedikah to verify whether it is blood or mucus.  It is thus advisable that starting from that point she should begin carrying Bedika cloths with her so they become readily available. This of course continues to apply likewise on the day of the wedding, until intercourse and on the seven clean days after her 1st intercourse and so on when she becomes pure, until she verifies three times that the flow is merely mucous, as said above that this bedikah is an obligation until the 3 time verification is done. [See Divrei Chaim 1:34; 2:66; Mahrsham 1:188; Chochmas Adam 113:3; Pischeiy Teshuvah 190:3; Shiureiy Sheivet Halevi 190:11; Taharah Kehalacha 1]

[42] Imrei Yosher 1:182; Levushei Mordechai Kama Y.D. 116; 105; Tinyana Y.D. 92; Mahrshag 1:10; Nitei Gavriel 70:4 that seemingly even within the three months she is not required to check

[43] See Michaber 183:1; Admur 190:2; Toras Hashelamim 190:2; Sidrei Taharah 190:3; Chochmas Adam 113:2; Aruch Hashulchan 183:13; Lechem Usimla 183:8; Tzemach Tzedek Piskeiy Dinim; Neta Shoreik 51; Taharah Kehalacha 1:8; Kitzur 1:7; Shiureiy Shevet Halevi 190:14; Nitei Gavriel 70:1 footnote 1 and 3

Other opinions: Some Poskim rule that even a Mesulekes Bedamim is impure if she feels a Hargasha and did not check and find a pure color. [Tiferes Lemoshe; Hagahos Rav Akiva Eiger; Tiferes Tzevi 190; See Taharah Kehalacha ibid footnote 24; Nitei Gavriel 70:1 footnote 2]

[44] Michaber 190:1 in name of Terumas Hadeshen

[45] Peri Hasadeh 2:48; Nitei Gavriel 70:3

[46] Shut Tzemach Tzedek 134; Beis Shlomo 2:33; Taharah Kehalacha ibid

Other opinions: See Peri Deiah

[47] Shiureiy Shevet Halevi 190:14; Taharah Kehalacha ibid footnote 24

[48] Seemingly, this is dependent on the dispute of whether any leniency is given to a Mesulekes Bedamim regarding if she checked and did not find any color at all. Vetzaruch Iyun.

[49] See Michaber 186:1-3; Admur 186:8; Chasam Sofer 186; Lechem Visimla 186:4; Igros Moshe Y.D. 3:50; Shevet Halevi 7:145; Kitzur Dinei Taharah 13:7; 10:1; Taharah Kehalacha 23; Nitei Gavriel 64:11; 103:3-10

[50] Admur 186:7; Maharam Padwah 25; Toras Hashlamim 186:3; Sidrei Taharah 186:4; Pischeiy Teshuvah 186:4; Lechem Visimla 186:6; Taharas Yisrael 186:9; Tzemach Tzedek Miluim C.M. 2; Taharah Kehalacha 23:11; For definition of Mesulekes see Taharah Kehalacha 1:8; Nitei Gavriel 64:13; 103:3-10

[51] Aruch Hashulchan 184:35; Nitei Gavriel 103:3 footnote 10

[52] Beir Moshe 1:48; Poseiach Shaar 24:14; Shevet Halevi 3:116; Chazon Ish; Nitei Gavriel 103:3 footnote 7 in name of Rav Moshe Feinstein and other Rabbanim

[53] Shiureiy Shevet Halevi 186:2; Taharah Kehalacha 23:11

[54] Nitei Gavriel 64:14; Taharah Kehalacha 23:7 and 11; See regarding that the checks are only valid when done on unsafe days: Michaber 186:1-3; Admur 186:8; Chasam Sofer 186; Lechem Visimla 186:4; Igros Moshe Y.D. 3:50; Shevet Halevi 7:145; Kitzur Dinei Tahrah 13:7; 10:1; Taharah Kehalacha 23:3-7; Nitei Gavriel 64:11

[55] Taharah Kehalacha 23:7 and 11

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