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DAAT · LEVEL 4 — DAAT HARAV (CHABAD) & HALACHA LEMA'ASSE

שולחן ערוך · יורה דעה

Siman 186 — Bedikot Before and After Relations: a Fixed Veset, the Prevailing Custom, and Ro'ah Machmat Tashmish

סימן קפ״ו · דעת הרב והלכה למעשה

בדיקת האשה לפני תשמיש ולאחריו

שיטת הצמח צדק וחב״ד · פסק הבית יוסף והרמ״א · נושאי הכלים והפוסקים בזמננו

🕯️ דעת הרב · פסק הלכה ולמעשה 🕯️

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Daat HaRav (Chabad) & Halacha lema'asse

The shitah of the Tzemach Tzedek and Chabad on the bedikot and Niddah,
then the halacha lema'asse of the nossei kelim and the contemporary poskim

Subject:
שולחן ערוך יורה דעה סימן קפ״ו (ה' סעיפים)
בדיקת האשה לפני ולאחר תשמיש: וסת קבוע, המחלוקת בלא וסת, הוחזקה, נאמנות, ורואה מחמת תשמיש

Register:
Taharat haMishpacha is an intimate and weighty subject.
We expose the sugya and the shitot ; we never rule on a personal case.
For any application: consult your Rav (or a Chabad Rav / Dayan / a Yoetzet).

Writing and iyun:
הרב יוסף חיים סממה · DAAT

How to read this level. Siman 186 deals with the bedikot (examinations) around relations: when must the woman examine herself before and after tashmish, and when is such examination on the contrary discouraged. The siman has five seifim: a woman with a וסת קבוע (a fixed cycle) who needs no bedika — and indeed should not examine herself before her husband ("שלא יהא לבו נוקפו") ; a woman without a fixed veset and the great machloket on the bedika ; the status of the 14 days following tevilah ; the mutual ne'emanut ("מתוך שנאמנת על שלה נאמנת על שלו") ; and the grave case of ro'ah machmat tashmish (referred to siman 187). This level has two parts. (1) Daat HaRav — the Chabad shitah: unlike kashrut, here there is a genuine Chabad halakhic tradition, whose authority of reference on Niddah is the Tzemach Tzedek. (2) Halacha lema'asse: the general pesak (Beit Yossef, Rama, Shach, Sidrei Tahara, Chochmat Adam, Aruch haShulchan, Chacham Tzvi) and the contemporary pesak (Taharat haBayit, Shevet haLevi, Badei haShulchan). We cite only real and attested positions ; where a specific Chabad ruling is not established with certainty, we present it at the level of principle. This siman touches an especially intimate subject ; every concrete application (lema'asse) concludes with the referral to your Rav (or a Chabad Rav / Dayan): this subject is never decided alone.

📑 תוכן העניינים

שורש הסימן — בדיקה סביב התשמיש ו« שלא יהא לבו נוקפו » (ה' סעיפים)
פסק המחבר והרמ״א — מסגרת הבדיקה בה' סעיפים
שיטת הצמח צדק וחב״ד — דעת הרב על הבדיקה והנדה
וסת קבוע — אינה צריכה בדיקה ; « שלא יהא לבו נוקפו »
בלא וסת — המחלוקת — ג' פעמים, הוחזקה, והש״ך « וכן עמא דבר »
נאמנות הדדית — « נאמנת על שלה נאמנת על שלו » (סעיף ד)
רואה מחמת תשמיש — מבוא חמור לסימן קפ״ז (בצניעות)
פסיקת הספרדים בזמננו — טהרת הבית, ילקוט יוסף
פסיקת האשכנזים — סדרי טהרה, ערוך השולחן, שבט הלוי
מקרים מודרניים — בדיקות, שלום בית, ומסולקת דמים (בצניעות)
סיכום מעשי וטבלאות — ולמעשה, שאל את רבך

📜 The Text of the Shulchan Aruch — The Opening (ה' סעיפים)

אִשָּׁה שֶׁיֵּשׁ לָהּ וֶסֶת קָבוּעַ אֵינָהּ צְרִיכָה בְּדִיקָה כְּלָל, לֹא לִפְנֵי תַשְׁמִישׁ וְלֹא לְאַחַר תַשְׁמִישׁ ; וְאַדְּרַבָּה אֵין לָהּ לִבְדֹּק בִּפְנֵי בַעְלָהּ בִּשְׁעַת תַשְׁמִישׁ כְּדֵי שֶׁלֹּא יְהֵא לִבּוֹ נוֹקְפוֹ. וְהָרַמְבַּ״ם מַצְרִיךְ לִבְדֹּק אַחַר תַשְׁמִישׁ.

אִם אֵין לָהּ וֶסֶת קָבוּעַ — שָׁלֹשׁ פְּעָמִים הָרִאשׁוֹנִים צְרִיכִין לִבְדֹּק קֹדֶם וְאַחַר ; וְאִם הוּחְזְקָה שֶׁאֵינָהּ רוֹאָה מֵחֲמַת תַשְׁמִישׁ — שׁוּב אֵינָהּ צְרִיכָה בְּדִיקָה כְּלָל.

The principle (the bedika). A woman with a וסת קבוע (fixed cycle) needs no bedika at all, neither before nor after relations ; on the contrary, she should not examine herself before her husband at the time of tashmish, so that his heart should not trouble him (שלא יהא לבו נוקפו). The Rambam requires a bedika after. (The 1^st opinion is ikar, and so is the custom.)

Without a fixed veset: the first 3 times, bedika before and after ; if she הוחזקה (was established) over those 3 times not to see machmat tashmish → no further bedika.

— Shulchan Aruch, Yoreh De'ah 186:1-2 (of ה' seifim) · Talmudic basis: נדה (bedika, veset, ro'ah machmat tashmish) · Sefaria YD 186:1

1. שורש הסימן — The Bedika, and the Peace of the Home

The foundation. Siman 186 does not treat the great end-of-niddah bedika (siman 196), but a distinct and delicate question: is a precautionary בדיקה needed around relations, to ensure no blood has appeared? The answer turns on a single axis: does the woman have a וסת קבוע (a regular cycle that makes the blood foreseeable)? If yes — no bedika, and indeed it is better not to examine (שלא יהא לבו נוקפו). If no — this is the great machloket of the siman. And at the end: the grave case of ro'ah machmat tashmish (siman 187).

"Shelo yehei libo nokfo" — the reason for the restraint. The halakhic and human heart of the siman is this principle: a woman with a fixed veset should not examine herself before her husband at the moment of relations, so that his heart should not trouble him (לבו נוקפו) — that is, so as not to sow doubt and worry, and to preserve the shalom bayit. The halakha here protects the couple's trust: where the blood is foreseeable (veset), the examination brings nothing and harms. It is a deliberate restraint, not negligence.

The logic of the huchzeka (seif 2)

Without a fixed veset, the siman requires the bedika (before and after) only for the first 3 times. Why 3? Because 3 times without seeing blood establish a חזקה: the woman is now מוחזקת not to see machmat tashmish, and the bedika becomes superfluous. The mechanics of the 3 times are the exact mirror of the ro'ah machmat tashmish of seif 5: there, 3 times where she does see blood after relations forbid her to that husband (siman 187).

2. פסק המחבר והרמ״א — The Map of the Siman

Siman 186 has five seifim. The Mehaber sets the principle (fixed veset → no bedika ; without a veset → the 3 times then the huchzeka), brings the position of the Rambam and the Rosh, the status of the 14 days, the mutual ne'emanut, and the case of ro'ah machmat tashmish. The Rama (הגה) adds practical points (one wipes through the night, bedika the next day). Here is the map.

Seif	Concept	Ruling (anchored in the text)
1	Fixed veset + "libo nokfo"	A woman with a fixed veset → no bedika, neither before nor after ; on the contrary, she should not examine herself before her husband (שלא יהא לבו נוקפו). Rambam: bedika after (she and he, each with an ed) ; the tzenuot even before. Mehaber: the 1^st opinion is ikar, וכן נהגו.
2	Without a veset: the 3 times and the huchzeka	First 3 times → bedika before and after (he with his ed, she with hers) ; once established (does not see machmat tashmish) → no further bedika. Rambam/Rosh: without a veset, always bedika. Rama: not after each tashmish of one night — one wipes (מקנחין) with an ed all night, and bedika the next day ; ed lost → no tashmish until a bedika.
3	The 14 days after tevilah	A woman who never sees within 14 days after her tevilah (but with no fixity beyond): within those 14 days, her status is like a woman with a fixed veset (no bedika).
4	Mutual ne'emanut	A man may let his wife examine with his ed: מתוך שנאמנת על שלה נאמנת על שלו (since she is believed for hers, she is believed for his).
5	Ro'ah machmat tashmish	She sees blood machmat tashmish 3 consecutive times → forbidden forever to that husband ; detailed in siman 187.

כלל הפסק של הסימן :
הַכֹּל תָּלוּי בוסת : אִשָּׁה שֶׁיֵּשׁ לָהּ וסת קבוע — אֵינָהּ צְרִיכָה בְּדִיקָה, וְאַדְּרַבָּה שלא יהא לבו נוקפו. אֵין לָהּ וֶסֶת — ג' פְּעָמִים, וּמִשֶּׁהוחזקה שׁוּב אֵינָהּ צְרִיכָה. וְנאמנת על שלה נאמנת על שלו. וְהרואה מחמת תשמיש ג' פעמים — אֲסוּרָה לְעוֹלָם, וְיִתְבָּאֵר בַּסִּימָן שֶׁאַחֲרָיו.

3. שיטת הצמח צדק וחב״ד — Daat HaRav

Note on method (important). This part presents the Chabad halakhic approach to the bedika and Niddah. Unlike kashrut, here there is a genuine tradition of Chabad pesak. We present it at the level of principle and of the authorities ; we attribute to the Tzemach Tzedek and to no Rebbe any specific ruling, responsum number, or minhag that we could not verify. For the detail of a case, the Chabad practice is to turn to a Chabad Rav or a Dayan.

The Tzemach Tzedek — Chabad's authority of reference on Niddah

The Tzemach Tzedek — Rabbi Menachem Mendel Schneersohn (1789-1866), the third Rebbe of Lubavitch and grandson of the Admur HaZaken — is the foremost posek of Chabad, in particular in Taharat haMishpacha. His collection of responsa and pisqei dinim (the Shut Tzemach Tzedek) covers Yoreh De'ah and the laws of Niddah extensively, and it is to him that the Chabad tradition turns first for these questions. At the level of principle, the Chabad school is characterized by great stringency in Taharat haMishpacha and by particular care in the handling of delicate cases.

Daat HaRav and the heart of the siman. On the very bedrock of this siman — the exemption from bedika for the woman with a וסת קבוע, the principle of שלא יהא לבו נוקפו, the machloket on the bedika without a veset, the mutual ne'emanut, and the gravity of ro'ah machmat tashmish — the Chabad approach does not depart from the framework of the Shulchan Aruch and the Rama. Its distinctiveness shows in the rigor and delicacy with which these intimate questions are handled, and in the systematic referral to the Rav for the real case. We attribute to it no specific provision (a household's regimen of bedikot, modalities) that is not attested.

Lema'asse (Daat HaRav). According to the Chabad tradition, in these matters one follows the Tzemach Tzedek and the pisqei dinim transmitted in Chabad. For applying a real case — a given household's regimen of bedikot, a doubt about the veset, and above all the grave case of ro'ah machmat tashmish — consult your Rav (or a Chabad Rav / Dayan): this level presents the principle, it does not decide your situation.

4. וסת קבוע — "Shelo Yehei Libo Nokfo"

אִשָּׁה שֶׁיֵּשׁ לָהּ וֶסֶת קָבוּעַ אֵינָהּ צְרִיכָה בְּדִיקָה כְּלָל, לֹא לִפְנֵי תַשְׁמִישׁ וְלֹא לְאַחַר תַשְׁמִישׁ ; וְאַדְּרַבָּה אֵין לָהּ לִבְדֹּק בִּפְנֵי בַעְלָהּ בִּשְׁעַת תַשְׁמִישׁ כְּדֵי שֶׁלֹּא יְהֵא לִבּוֹ נוֹקְפוֹ.

— שולחן ערוך יו״ד קפ״ו:א · רוקח, הגהות מיימוני ורוב המורים

Why the exemption (and the restraint). A woman with a fixed veset knows when blood is liable to appear ; outside those days there is no ground to suspect that she has seen, and the Torah does not require a precautionary bedika. Moreover: the Mehaber stresses that it is better not to examine herself before her husband at that time — שלא יהא לבו נוקפו — so as not to awaken in him a groundless worry. The 1^st opinion (no bedika) is ikar, וכן נהגו.

The Rambam's view, and the tzenuot

The Rambam has another outlook: he requires a bedika after tashmish — she with an ed, he with an ed — to see whether blood appeared during relations ; and in his view the צנועות (the scrupulous women) examine themselves even before. But the Mehaber rules that the first opinion is ikar and that such is the custom. The tension is clear: the caution of the bedika (Rambam) against the restraint that protects the home (שלא יהא לבו נוקפו).

Lema'asse (fixed veset). The rule: a woman with a fixed veset need not examine herself around relations, and it is even preferable that she not do so before her husband (שלא יהא לבו נוקפו). But what constitutes a fixed veset, how the household determines it, and the regimen of bedikot that follows, are questions of fact not decided alone. Consult your Rav (or a Chabad Rav / Dayan / a competent Yoetzet).

5. בלא וסת — The Practical Machloket (Mehaber / Rambam-Rosh / Shach)

אִם אֵין לָהּ וֶסֶת קָבוּעַ — שָׁלֹשׁ פְּעָמִים הָרִאשׁוֹנִים צְרִיכִין לִבְדֹּק קֹדֶם תַשְׁמִישׁ וְאַחַר תַשְׁמִישׁ... וְאִם הוּחְזְקָה בְּאוֹתָם ג' פְּעָמִים שֶׁאֵינָהּ רוֹאָה דָּם מֵחֲמַת תַשְׁמִישׁ — שׁוּב אֵינָהּ צְרִיכָה בְּדִיקָה כְּלָל.

— שולחן ערוך יו״ד קפ״ו:ב · והרמב״ם והרא״ש מצריכים בדיקה לעולם

The three positions of the machloket

Mehaber (seif 2): without a veset, bedika (before and after) for the first 3 times only ; once הוחזקה (3 times without seeing machmat tashmish), no further bedika at all.
Rambam and Rosh: as long as there is no veset, always bedika before and after (and, for the Rambam, the husband too examines himself after) — the chazakah of the 3 times does not exempt.
🔑 Shach (s.k. 2): in truth אין צריך בדיקה כלל even without a veset, and he grounds this in the reading of the רי״ף (like the body of poskim) — "וכן עמא דבר" (and so the people are accustomed). This is the most lenient practical position, and the most widespread.

The reading of the Rif and the custom (Shach s.k. 2 ; Torat haShelamim). The Shach (s.k. 2) reads the רי״ף — and with him the bulk of the poskim — as not requiring a bedika even without a veset (unlike the path of Rashi / Rabbenu Chananel and Rabbi Chanina ben Antignos), and concludes "וכן עמא דבר." The Torat haShelamim (cited by the Pitchei Teshuva, s.k. 2) adds the principle: where the custom is lenient, one does not stringent it. This is the ruling that explains why, in practice, these bedikot are not imposed.

The Rama's refinement (seif 2): mekanchin and the next day

The Rama specifies the conduct: one does not examine after each tashmish of a single night ; one wipes (מקנחין) with an ed all night, and performs the bedika the next day — if blood is found there, she is tamei. And if the woman has lost the ed with which she wiped, she does not resume tashmish until a bedika, since she has no veset.

Lema'asse (without a veset). The principle: without a fixed veset, three schools coexist — bedika for the 3 times then exemption (Mehaber), always bedika (Rambam/Rosh), or no bedika at all (Shach, "וכן עמא דבר"). A given household's regimen depends on its rite and received practice, and is not decided alone. Consult your Rav (or a Chabad Rav / Dayan / a competent Yoetzet).

6. נאמנות הדדית — "Ne'emenet al Shelah Ne'emenet al Shelo"

The extension of ne'emanut (siman 185). Seif 4 is a fine application of the ne'emanut principle developed in siman 185. The man may let his wife examine with his ed (the cloth with which he wipes after relations). The logic: מתוך שנאמנת על שלה נאמנת על שלו — since the Torah made her believed for her own ed (her bedika), she is also believed for her husband's. The trust granted to the woman ("וספרה לה") extends to examining the husband's ed.

Lema'asse (the mutual ne'emanut). The principle: the woman, believed for her own bedika, is also believed to examine her husband's ed. But the concrete application — which ed, when, how to read a doubtful result — belongs to the Rav. Consult your Rav (or a Chabad Rav / Dayan / a competent Yoetzet).

7. רואה מחמת תשמיש — The Grave Case (with sobriety)

Note on register. This seif touches an intimate and grave case, which joins a halakhic and a medical dimension. We expose it here at the level of principle only, with sobriety and without entering into any concrete case. Any real case — bleeding linked to relations — belongs absolutely and without delay to a Rav (or a Chabad Rav / Dayan), and frequently also to a physician.

אִם רָאֲתָה דָּם מֵחֲמַת תַשְׁמִישׁ שָׁלֹשׁ פְּעָמִים רְצוּפִים — אֲסוּרָה לְשַׁמֵּשׁ לְעוֹלָם עִם אוֹתוֹ בַּעַל, וְיִתְבָּאֵר בַּסִּימָן שֶׁאַחַר זֶה.

— שולחן ערוך יו״ד קפ״ו:ה (ויתבאר בסימן קפ״ז)

The logic of the 3 times, and the referral to siman 187. If a woman sees blood machmat tashmish (because of relations, and not because of a veset) 3 consecutive times, the blood is now attributed to the tashmish itself: she becomes מוחזקת to see machmat tashmish, and she is forbidden forever to that husband. This is the exact mirror of the huchzeka of seif 2 (3 times without seeing → exemption from bedika). The detail — the qualification, the remedies, the medical examination, the conditions of the prohibition — is developed in siman 187, and belongs to the Rav and the physician.

Lema'asse (ro'ah machmat tashmish). The gravity of the case (a possible prohibition of the couple), its medical as well as halakhic dimension, and all that touches the remedies and the examinations, are never decided alone. If such a case has occurred, the halacha lema'asse is one: consult your Rav (or a Chabad Rav / Dayan) without delay, and often a physician. See siman 187.

8. פסיקת הספרדים בזמננו — The Contemporary Sephardic Pesak

The contemporary Sephardic pesak (the school of Rav Ovadia Yossef) starts from the Beit Yossef and the Shach. The practical reference is the Taharat haBayit of Rav Ovadia Yossef (and its abridgment Yalkut Yossef — Taharat haBayit, by Rav Yitzchak Yossef), which sets out the foundations of this siman: the exemption from bedika for the woman with a fixed veset (with the שלא יהא לבו נוקפו), the practical position that these bedikot are not required even without a veset (in the spirit of the Shach, "וכן עמא דבר"), and the gravity of ro'ah machmat tashmish. The spirit of this school tends to rely fully on the woman's ne'emanut and on the chezkat tahara.

9. פסיקת האשכנזים — The Ashkenazic Pesak

Point of the siman	Sephardic orientation (to verify)
Fixed veset	No bedika around relations ; one does not examine before the husband (שלא יהא לבו נוקפו). See Taharat haBayit / Yalkut Yossef.
Without a veset	The widespread custom (Shach, "וכן עמא דבר") of not requiring these bedikot ; the household's regimen to confirm.
Ro'ah machmat tashmish	The gravity and the medical dimension: a subject to bring to the Rav (and the physician), never decided alone. See siman 187.

The Ashkenazic pesak starts from the Rama and the Shach, then the great commentary specific to Niddah, the Sidrei Tahara, and the codifiers: the Chochmat Adam (and his Binat Adam) and the Aruch haShulchan (Yoreh De'ah), particularly developed on the veset and the bedika. The Chacham Tzvi is cited (via the Pitchei Teshuva, s.k. 1) on the betulat damim (the woman with a chezkat tahara who does not see, exempt from bedika), and the Maharam Padua (PT s.k. 4) on the pregnant / nursing woman who is מסולקת דמים. For the 20^th century, the major practical reference is the Shevet haLevi of Rav Shmuel Wozner (on the laws of Niddah), often accompanied by the Badei haShulchan (the reference commentary on Hilkhot Niddah).

Point of the siman	Ashkenazic orientation (to verify)
Veset / bedika	Sidrei Tahara, Chochmat Adam and Aruch haShulchan develop the exemption (fixed veset) and the machloket without a veset.
Mesulleket damim	Betulat damim (Chacham Tzvi, PT s.k. 1) ; pregnant / nursing (Maharam Padua, PT s.k. 4) → no bedika even without a veset.
Ro'ah machmat tashmish	Sidrei Tahara, Shevet haLevi, Badei haShulchan ; a grave subject, to the Rav and the physician. See siman 187.

Chabad within the pesak

For Chabad practice on this bedrock, one refers to the Tzemach Tzedek (whose Shut covers the laws of Niddah extensively) and to the decisions transmitted within Chabad, with the care proper to the school in these intimate questions. We attribute no specific ruling that is not verifiable ; for the detail, one turns to a Chabad Rav or a Dayan.

10. מקרים מודרניים — Today's Practice (with sobriety)

How siman 186 illuminates practice. Four notions of the siman serve to situate the real cases: (1) fixed veset — the exemption from bedika ; (2) shalom bayit / discretion — the שלא יהא לבו נוקפו ; (3) the machloket without a veset — the widespread custom of not requiring these bedikot ; (4) ro'ah machmat tashmish / mesulleket damim — the grave case and the exemptions. All that follows is exposed at the level of principle ; nothing is decided here, and the grave point belongs absolutely to the Rav (and often the physician).

Situation	Notion of the siman	Orientation (to confirm with the Rav)
Are bedikot needed before/after relations?	Fixed veset / the machloket	Fixed veset → no ; without a veset → the widespread custom (Shach) of not requiring them. Each one's regimen is settled with the Rav.
Shalom bayit and discretion	Shelo yehei libo nokfo	One avoids examination at the moment of relations so as not to trouble the husband ; the halakha protects the couple's trust.
Pregnancy / nursing	Mesulleket damim	A woman who is mesulleket damim (Maharam Padua, PT s.k. 4) is exempt from bedika even without a veset ; modalities to confirm.
Bleeding linked to relations	Ro'ah machmat tashmish	A grave case: medical AND halakhic dimension ; the conduct is decided absolutely and without delay with a Rav (and often a physician). See siman 187.

Lema'asse. These situations are intimate and touch a grave subject (Taharat haMishpacha), and the last joins the medical and the halakhic. They depend on questions of fact — the regularity of the cycle, the household's received custom, what was seen — that only a posek can decide knowing the situation. The practical rule: do not decide alone, and consult your Rav (or a Chabad Rav / Dayan / a competent Yoetzet).

11. סיכום מעשי — Summary and Tables

טבלה — the axes of the siman, in practice

טבלה — who says what (the nossei kelim of the siman)

טבלה — Daat HaRav and contemporary streams (to verify)

Notion	In substance	Reference
Fixed veset	No bedika ; on the contrary, do not examine before the husband (שלא יהא לבו נוקפו)	Mehaber (seif 1) ; Roqeach, Hagahot Maimoni
Without a veset	3 times then huchzeka (Mehaber) ; always (Rambam/Rosh) ; none at all (Shach, "וכן עמא דבר")	Mehaber (seif 2) ; Shach s.k. 2 ; PT s.k. 2 (Torat haShelamim)
14 days after tevilah	Status like a woman with a fixed veset (no bedika)	Mehaber (seif 3)
Mutual ne'emanut	"Ne'emenet al shelah ne'emenet al shelo" — believed for the husband's ed	Mehaber (seif 4)
Ro'ah machmat tashmish	3 consecutive times → forbidden to that husband ; medical dimension	Mehaber (seif 5) ; detailed in siman 187

Posek	Decisive contribution (corpus-anchored)
Mehaber	Fixed veset → no bedika, שלא יהא לבו נוקפו ; without a veset → 3 times then huchzeka ; 14 days = fixed veset ; ne'emenet al shelah ne'emenet al shelo ; ro'ah machmat tashmish 3 times → forbidden (siman 187).
Rama (הגה)	No bedika after each tashmish of one night: one wipes (מקנחין) with an ed all night and bedika the next day ; ed lost → no tashmish until a bedika.
Shach (Siftei Kohen)	s.k. 2: reading of the Rif — אין צריך בדיקה כלל even without a veset ; "וכן עמא דבר" (vs Rashi / Rabbenu Chananel, Rabbi Chanina ben Antignos).
Pitchei Teshuva	s.k. 1 (betulat damim — Chacham Tzvi, chezkat tahara, no bedika) ; s.k. 2 (Shach "ein tzarich bedika, vechen amma davar" ; Torat haShelamim: where one is lenient, do not stringent it) ; s.k. 4 (Maharam Padua: pregnant / nursing mesulleket damim → no bedika).

Chabad (Daat HaRav): the Tzemach Tzedek (Rabbi Menachem Mendel Schneersohn, 3^rd Rebbe of Lubavitch) is Chabad's authority of reference on Niddah ; his Shut covers the laws of Niddah. The Chabad school is marked by care and stringency in these intimate questions. For the detail of a case → Chabad Rav / Dayan. (No specific ruling is attributed here without a source.)

Sefaria links (text and nossei kelim)

👈 הלכה למעשה — the golden rule of this level

On the substance, retain the axes: fixed veset (no bedika, and שלא יהא לבו נוקפו), the machloket without a veset (3 times / always / none at all — the widespread custom following the Shach), the mutual ne'emanut ("ne'emenet al shelah ne'emenet al shelo"), and ro'ah machmat tashmish (the grave case, to bring to the Rav and the physician).
Daat HaRav (Chabad): one follows the Tzemach Tzedek and the pisqei dinim of Chabad, with the school's care in these questions ; the detail is verified with a Chabad Rav / Dayan.
Halacha lema'asse: Beit Yossef, Rama, Shach, Sidrei Tahara, Chochmat Adam, Aruch haShulchan, Chacham Tzvi, and the contemporary pesak (Taharat haBayit, Shevet haLevi, Badei haShulchan) — all on these same axes.
And for any real case — a household's regimen of bedikot, a doubt about the veset, and above all the grave case of ro'ah machmat tashmish — the halacha lema'asse passes through your Rav (or a Chabad Rav / Dayan / a competent Yoetzet), and often through a physician.

⚠️ This content is for study purposes, on an intimate and weighty subject (Taharat haMishpacha). The positions cited (Daat HaRav / Chabad, Sephardic and Ashkenazic streams) are markers, not a personal pesak. For any practical application (לְמַעֲשֶׂה) — and absolutely for the case of ro'ah machmat tashmish — consult a qualified Rav (or a Chabad Rav / Dayan / a Yoetzet), and often a physician.