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

שולחן ערוך · יורה דעה

Siman 188 — The colors of blood: red and black forbidden, white and green pure, and the rule of showing the bedikah to a Rav

סימן קפ״ח · דעת הרב והלכה למעשה

מראות הדם הטמאים והטהורים

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

🕯️ דעת הרב · פסק הלכה ולמעשה 🕯️

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Daat HaRav (Chabad) & Halacha lema'asse

The shitah of the Tzemach Tzedek of Lubavitch and Chabad on the mar'ot damim,
then the halacha lema'asse of the nossei kelim and contemporary poskim — and always, one shows the bedikah to a Rav

Subject:
Shulchan Aruch Yoreh De'ah Siman קפ״ח (6 seifim)
The colors of blood: red and black tamei, white and green tahor ; the five mar'ot and the Sages' stringency ; ne'emanut, teliyah ba-makah, briyah and shriyah

Register (a subject of Taharat haMishpacha):
The subject is intimate and grave, and judging colors is, today, beyond personal judgment.
We present the sugya and the shitot with sobriety ; one never decides a personal case,
and one never judges a color by oneself. Every practical conclusion refers back
to your Rav (or a Chabad Rav / Dayan / Yoetzet) — one shows the bedikah to a moreh hora'ah.

Authorship and iyun:
הרב יוסף חיים סממה · DAAT

How to read this level. Siman 188 deals with the mar'ot damim — the colors of blood that render a woman tamei or leave her tahor. The basic rule: mi-de-oraita, only five kinds of mar'ot render tamei ; but the Sages were stringent (lest one confuse one blood with another, dam be-dam), forbidding any shade tending toward red and permitting only what bears no suspicion of redness (Shach). In practice: every red and every black → tamei ; only white and green (yarok) → tahor. It has six seifim: the colors (1) ; the ne'emanut "kazeh ra'iti" (2) ; the shefoferet and the chatichah (3) ; the briyah that dissolves through the shriyah (4) ; the criterion of "dry with no blood" (5) ; and the split between mappelet and chatichat dam (6). This level has two parts. (1) Daat HaRav — the shitah of Chabad: unlike kashrut, here there is a genuine Chabad halakhic tradition, whose authority of reference on Niddah is the Tzemach Tzedek of Lubavitch. (2) Halacha lema'asse: the general pesak (Beit Yossef, Rama, Shach, Taz, Sidrei Tahara, Chochmat Adam, Aruch haShulchan) 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 indicate it at the level of principle — never inventing a responsum, a number, or a minhag. The Tzemach Tzedek referred to throughout this level is, in every instance, the Tzemach Tzedek of Lubavitch (R. M. M. Schneersohn, 1789-1866), the Daat HaRav of Chabad. The major practical upshot of this siman: today one never judges a color by oneself — every conclusion (lema'asse) ends with referral to your Rav (or a Chabad Rav / Dayan / Yoetzet), to whom one shows the bedikah.

📑 תוכן העניינים

שורש הסימן — ה' מראות דאורייתא וגזרת חכמים (ו' סעיפים)
פסק המחבר והרמ״א — מסגרת הסימן בו' סעיפים
שיטת הצמח צדק וחב״ד — דעת הרב על מראות הדם
אדום ושחור · לבן וירוק — חכמים החמירו והכשירו (סעיף א)
נאמנות « כזה ראיתי » ובזמן הזה — חכמת הראייה ומורה הוראה (סעיף ב)
שפופרת, חתיכה ונעקר מקור — תליה במכה (סעיף ג)
בריה ובדיקת שרייה — מפלת וחתיכת דם (סעיף ד-ו)
פסיקת הספרדים בזמננו — טהרת הבית, ילקוט יוסף
פסיקת האשכנזים — סדרי טהרה, ערוך השולחן, שבט הלוי
סיכום מעשי וטבלאות — ולמעשה, מראים את הבדיקה לרב

📜 The Text of the Shulchan Aruch — the Opening (6 seifim)

כָּל מַרְאֵה אָדֹם בֵּין אִם הִיא כֵּהֶה הַרְבֵּה אוֹ עָמֹק — טְמֵאִים, וְכֵן כָּל מַרְאֵה שָׁחֹר ; וְאֵין טָהוֹר אֶלָּא מַרְאֵה לָבָן, וְכֵן מַרְאֵה יָרֹק אֲפִלּוּ כְּמַרְאֵה הַשַּׁעֲוָה אוֹ הַזָּהָב, וְכָל שֶׁכֵּן הַיָּרֹק כַּכַּרְתִּי אוֹ כַּעֲשָׂבִים.

וַאֲפִלּוּ יֵשׁ בּוֹ סְמִיכוּת דָּם וְהוּא עָב הַרְבֵּה, וַאֲפִלּוּ הִרְגִּישָׁה שֶׁנִּפְתַּח מְקוֹרָהּ וּבָדְקָה מִיָּד וּמָצְאָה מַרְאוֹת הַלָּלוּ — טְהוֹרָה.

— Shulchan Aruch, Yoreh De'ah 188:1 (of 6 seifim) · talmudic basis: Niddah (the five mar'ot, the Sages' decree, briyah and shriyah) · Sefaria YD 188:1

1. שורש הסימן — the Five Mar'ot and the Sages' Stringency

The foundation. Everything in Siman 188 depends on the color of the blood. From the תורה, only five kinds of mar'ot (the four reds and black) render טמא ; the rest would be pure. But — and this is the heart of the siman — the Sages were stringent: lest one fail to tell one shade from another (דם בדם), they forbade any shade tending toward red and permitted only what cannot be suspected of any redness. Hence the siman's simple map: every red, every black → טמא ; only white and green → טהור.

"The Sages were stringent and lenient" (Shach s.k. 1). The Shach (s.k. 1) states the key to the whole siman: from the Torah there are ה' מיני מראות, but חכמים החמירו שלא לטעות בין דם לדם — אסרו כל הנוטה לאדמימות, והכשירו כל שאין לספקו באדמימות ("the Sages were stringent, that one not err between one blood and another: they forbade any shade tending toward red, and permitted all that cannot be suspected of any redness"). That is why the practical division is no longer "five mar'ot / the rest," but "any shade of red or black → טמא ; pure white or green → טהור."

The debate on the ירוק (Pitchei Teshuva s.k. 2)

The ירוק (green / yellow-green) is טהור according to the Mehaber, even "like wax or gold." But the Pitchei Teshuva (s.k. 2) reports the caution of the Acharonim — the Shelah, the Maharam Mintz, the Maharshal — : אין להקל במהירות, "one does not rule leniently hastily" on the yarok, for the line between a true green and a shade leaning toward red or brown is subtle. This is precisely what leads to the golden rule of our time: one does not decide a color by oneself.

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

Siman 188 has six seifim. The Mehaber lays the framework (the colors tamei/tahor ; the ne'emanut "kazeh ra'iti" ; the shefoferet and the chatichah ; the briyah that dissolves within me'et le-et through the shriyah ; the criterion of "dry with no blood") ; the Rama (הגה) refines the teliyah ba-makah for the woman whose makor became detached, and the chazakah after three checks without dissolution. Here is the overall map, as it emerges from the text itself.

Seif	Subject	Pesak (anchored in the text)
1	The colors: adom / shachor / lavan / yarok	Every red (light or deep) and every black → tamei ; tahor is only white and green (even like wax/gold, all the more like leek/grass ; and the shade called "balua" is within green). Even thick, even after the makor opened and an immediate bedikah → if white/green, tehorah.
2	Ne'emanut "kazeh ra'iti ve-ibadtiv"	Believed to say "I saw such a shade and lost it": if white/green → tahor. But if she brings a blood held to be tamei (or even doubtful) and says "a certain chacham declared a like one pure for me" → one does not rely on her.
3	Shefoferet ; chatichah ; detached makor	Blood drawn out through a tube (shefoferet) → tehorah (not the normal way of seeing) ; blood in a chatichah (a piece), even split with blood touching her flesh → tehorah ; a woman whose makor became detached and pieces of flesh fall → tehorah. Rama: even if she sees blood while the pieces are there → one attributes it to the chatichah / makah, since we know the makor became detached.
4	Briyah ; shriyah in lukewarm water	All blood issuing from the woman, moist or dry → tamei ; even a briyah-form (peels, hairs, red yavchushin) → tamei, provided it dissolves within me'et le-et (24 h) when soaked in lukewarm (poshrin) water, with the proper measure of warmth.
5	"Dry with no blood" ; chazakah	If it does not dissolve → tehorah when fully dry, with no blood ; but if there is any moisture of blood → tamei. Rama: likewise if only part dissolved ; but if she checked 3× with no dissolution → she need no longer check thereafter (chazakah that it comes from a makah of the body).
6	Mappelet vs chatichat dam	The bedikat shriyah applies only to a mappelet of peels/hairs ; but a chatichat dam, even hard and undissolved → tamei. Yesh omrim that a small piece (the caliber of a thin shefoferet) also requires the shriyah.

כלל הפסק של הסימן :
הַכֹּל תָּלוּי בְּמַרְאֵה הַדָּם : מִן הַתּוֹרָה ה' מַרְאוֹת, וְחכמים החמירו — אָסְרוּ כָּל הַנּוֹטֶה לְאַדְמִימוּת, וְהִכְשִׁירוּ כָּל שֶׁאֵין לְסַפְּקוֹ בְּאַדְמִימוּת. כָּל אָדֹם וְכָל שָׁחֹר — טמא ; וְאֵין טָהוֹר אֶלָּא לבן וְירוק. וּבזמן הזה אֵין בְּקִיאִין בְּמַרְאוֹת — לְפִיכָךְ מַרְאִים אֶת הַבְּדִיקָה לְמורה הוראה, וְאֵין מַכְרִיעִין מַרְאֶה לְבַד.

3. שיטת הצמח צדק וחב״ד — Daat HaRav

Method note (important). This part presents the halakhic approach of Chabad on the mar'ot and Niddah. Unlike kashrut, here there is a genuine Chabad pesak tradition. We present it at the level of principle and authorities ; we attribute to the Tzemach Tzedek of Lubavitch and to no Rebbe any specific ruling, responsum number, or minhag that we could not verify. Throughout this level, "Tzemach Tzedek" means the Tzemach Tzedek of Lubavitch. For the detail of a case, the Chabad practice is to turn to a Chabad Rav or a Dayan and to show him the bedikah.

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

The Tzemach Tzedek of Lubavitch — Rabbi Menachem Mendel Schneersohn (1789-1866), third Rebbe of Lubavitch and grandson of the Admur HaZaken — is Chabad's authority of reference, particularly in Taharat haMishpacha. His collection of responsa and pisqei dinim (the שו״ת צמח צדק) covers Yoreh De'ah and the laws of Niddah at length, and it is to him that the Chabad tradition first turns for these questions. At the level of principle, the Chabad school is marked by great stringency in Taharat haMishpacha joined to the care of seeking the real heter where halacha permits — exactly what this siman aims at, keeping white and green pure and opening the teliyah ba-makah.

Daat HaRav and the heart of the siman. On the very foundation of this siman — the division of colors (אדום / שחור tamei ; לבן / ירוק tahor), the Sages' stringency, the ne'emanut, the teliyah ba-makah, the briyah and the shriyah — the Chabad approach does not depart from the framework of the Shulchan Aruch and the Rama. Its specificity shows in the care and delicacy with which Niddah is conducted, and in the systematic referral to the Rav (to whom one shows the bedikah) for the real case — all the more today, when we no longer hold ourselves expert in shades. We attribute to it no specific provision (a numbered stringency, a particular ruling) that is not attested.

Lema'asse (Daat HaRav). Per the Chabad tradition, one follows in these matters the Tzemach Tzedek of Lubavitch and the pisqei dinim transmitted in Chabad. For the application of a real case — and especially the judging of a doubtful color, which is never decided by oneself — consult your Rav (or a Chabad Rav / Dayan / Yoetzet) and show him the bedikah: this level lays out the principle, it does not decide your situation, and never any self-judgment.

4. אדום ושחור · לבן וירוק — "The Sages Were Stringent and Lenient"

כָּל מַרְאֵה אָדֹם בֵּין אִם הִיא כֵּהֶה הַרְבֵּה אוֹ עָמֹק — טְמֵאִים, וְכֵן כָּל מַרְאֵה שָׁחֹר, וְאֵין טָהוֹר אֶלָּא מַרְאֵה לָבָן, וְכֵן מַרְאֵה יָרֹק אֲפִלּוּ כְּמַרְאֵה הַשַּׁעֲוָה אוֹ הַזָּהָב וְכָל שֶׁכֵּן הַיָּרֹק כַּכַּרְתִּי אוֹ כַּעֲשָׂבִים.

— Shulchan Aruch YD 188:1 · Mordechai ; Shach s.k. 1: five kinds of mar'ot from the Torah, the Sages were stringent

The map of the colors (as the Mehaber rules)

Tamei: any shade of red (light or deep, "kehah" or "amok"), and any shade of black (black is in truth a red that has darkened — adom she-lakah).
Tahor: white ; and green (yarok) — even pale like wax or gold, all the more vivid like leek (karti) or grass (asavim). The shade called "balua" (blue) is, per the Mehaber, within the category of green.
Even "aggravating" cases → tehorah: even if the blood is thick and dense (semichut dam), even if she felt her makor open and checked at once — if the shade is white or green, she is tehorah. The gravity of the circumstances does not change the verdict, which turns on the color alone.

The Taz's detail (s.k. 1-2). The Taz (s.k. 1) treats the "kol she-ken ha-lavan" and the fine case of thick white seen after bathing (in the name of Mahari Margalit) ; and (s.k. 2) the semichut lavan — blood appearing on a white cloth with dust remains permitted as long as the shade stays white. The principle stays constant: it is not the thickness, nor the fright, nor the cloth that decides — it is the color, and it alone.

Lema'asse (the colors). The principle: every red and every black → tamei ; white and pure green → tahor. But the border (a brown, a beige, a yellow, an orange that "leans"?) is precisely what halacha entrusts to an expert eye. One never judges a color by oneself: one shows the bedikah to your Rav (or a Chabad Rav / Dayan / Yoetzet).

5. נאמנות « כזה ראיתי » ובזמן הזה — Chochmat haRe'iyah

נֶאֱמֶנֶת אִשָּׁה לוֹמַר כָּזֶה רָאִיתִי וְאִבַּדְתִּיו, וְאִם הוּא מַרְאֵה לָבָן אוֹ יָרֹק — טָהוֹר ; אֲבָל אִם הֵבִיאָה לְפָנֵינוּ דָּם וְהֶחֱזַקְנוּהוּ בְּטָמֵא, אוֹ אֲפִלּוּ נִסְתַּפַּקְנוּ אִם הוּא טָמֵא אוֹ טָהוֹר, וְהִיא אוֹמֶרֶת חָכָם פְּלוֹנִי טִיהֵר לִי כַּיּוֹצֵא בָּזֶה — אֵין סוֹמְכִין עָלֶיהָ.

— Shulchan Aruch YD 188:2 · Pitchei Teshuva s.k. 6: she does not rely even on herself

The force — and the limit — of the ne'emanut. The woman is believed to say "כזה ראיתי ואבדתיו" ("I saw such a shade and lost it"): if she describes a white or a green → tahor. But the seif at once sets the limit: if she brings before us a blood held to be tamei (or even merely doubtful) and says "a certain chacham declared a like blood pure for me" → one does not rely on her. The decisive point: one must show the bedikah, and it is the chacham who sees the color who decides — not the memory nor the report.

Chochmat haRe'iyah and ba-zman ha-zeh — why one shows the Rav. Distinguishing the shades of mar'ot is a science (chochmat haRe'iyah) that the Acharonim already say is lost: we are no longer בקיאין (expert) at telling a dark red from a brown, a green from a doubtful yellow. The Pitchei Teshuva notes the factors that distort judgment: the light of day vs night (Givat Shaul, s.k. 1), the moist vs dry state of the bedikah (s.k. 3), a נקודה אדומה set within an otherwise tahor ketem (Givat Shaul, s.k. 5). That is why the PT (s.k. 6) concludes that the woman אינה סומכת אף על עצמה — she does not rely even on herself: one shows the bedikah to a moreh hora'ah.

Lema'asse (the ne'emanut / chochmat haRe'iyah). The principle: she is believed to describe a lost white/green, but not to purify a blood before us on her word alone. And today, no longer expert in shades, one does not judge a color by oneself — this is the golden rule of the siman. Any doubtful stain on the bedikah cloth is shown to your Rav (or a Chabad Rav / Dayan / Yoetzet), who examines the color.

6. שפופרת, חתיכה ונעקר מקור — the Teliyah ba-Makah

הִכְנִיסָה שְׁפוֹפֶרֶת וְהוֹצִיאָה בָּהּ דָּם — טְהוֹרָה ; וְכֵן אִם רָאֲתָה דָּם בַּחֲתִיכָה אֲפִלּוּ הִיא מְבֻקַּעַת וְהַדָּם בַּבְּקָעִים בְּעִנְיָן שֶׁנּוֹגֵעַ בִּבְשָׂרָהּ — טְהוֹרָה, כֵּיוָן שֶׁאֵין דֶּרֶךְ לִרְאוֹת כֵּן ; וְכֵן אִשָּׁה שֶׁנֶּעֱקַר מְקוֹר שֶׁלָּהּ וּכְמִין חֲתִיכוֹת בָּשָׂר נוֹפְלִים בַּבַּיִת הַחִיצוֹן — טְהוֹרָה. הַגָּה : אֲפִלּוּ רָאֲתָה דָּם כָּל זְמַן שֶׁהַחֲתִיכוֹת בַּבַּיִת הַחִיצוֹן — טְהוֹרָה, דְּתָלִינַן הַדָּם בַּחֲתִיכָה זוֹ הוֹאִיל וְיָדְעִינַן וַדַּאי שֶׁנֶּעֱקַר מְקוֹרָהּ וּמֵחֲמַת מַכָּה הִיא.

— Shulchan Aruch YD 188:3 · Hagahah: so it implies in the Tur, Rabbenu Yerucham, the Rosh · Taz s.k. 5

Three cases where one does not see "the normal way" → tehorah

Shefoferet (the tube): blood drawn out by a tube → tehorah, for אין דרך לראות כן (this is not the way a woman "sees" — niddah impurity attaches to blood issuing by the natural way).
Chatichah (the piece): blood seen within a chatichah (a piece of flesh), even split, the blood lodged in the cracks touching her flesh → tehorah, by the same principle.
Detached makor: a woman whose makor became detached and from whom pieces of flesh fall → tehorah. The Rama adds: even if she sees blood, as long as the pieces are there → tehorah, for תלינן הדם בחתיכה — one attributes the blood to that piece, since we know with certainty that the makor became detached and that it comes from a makah (cf. the teliyah ba-makah of siman 187).

"Even if she saw blood" (Taz s.k. 5). The Taz (s.k. 5) stresses the Rama's chiddush: one holds her tehorah even if she sees blood, as long as the chatichot are present — for the verified detachment of the makor makes all this blood a blood of makah. It is a strong teliyah, but one resting on an established fact (the makor did become detached) — a fact that, today as then, is not presumed alone.

Lema'asse (shefoferet / chatichah / makah). The principle: blood "not seen in the normal way" (tube, piece), and blood attributed to a chatichah when the makor became detached, are tahor. But whether a case truly falls into these categories — and the very establishment of the makor's detachment — are questions of fact and law that are not decided alone. Consult your Rav (or a Chabad Rav / Dayan / Yoetzet).

7. בריה ובדיקת שרייה — Mappelet and Chatichat Dam

כָּל דָּם הַיּוֹצֵא מִן הָאִשָּׁה בֵּין לַח בֵּין יָבֵשׁ — טְמֵאָה ; וְלֹא עוֹד אֶלָּא אֲפִלּוּ יָצָא מִמֶּנָּה צוּרַת בְּרִיָּה כְּמִין קְלִפּוֹת אוֹ כְּמִין שְׂעָרוֹת אוֹ כְּמִין יַבְחוּשִׁים אֲדֻמִּים — טְמֵאָה, וְהוּא שֶׁיִּהְיוּ נִמּוֹחִים בְּתוֹךְ מֵעֵת לְעֵת עַל יְדֵי שֶׁשּׁוֹרִים אוֹתָם בְּמַיִם פּוֹשְׁרִים... בַּמֶּה דְּבָרִים אֲמוּרִים — שֶׁאִם לֹא נִמּוֹחוּ טְהוֹרָה בִּזְמַן שֶׁהֵם יְבֵשִׁים גְּמוּרִים שֶׁאֵין עִמָּהֶם דָּם כְּלָל ; אֲבָל אִם יֵשׁ עֲלֵיהֶם שׁוּם לַחְלוּחַ דָּם — טְמֵאָה.

— Shulchan Aruch YD 188:4-5 · Hagahah: Pisqei Maharai siman 47 ; Meir Nativ (PT s.k. 11): chazakah after 3×

Briyah, shriyah, and the criterion of "dry with no blood"

All blood → tamei (seif 4): all blood issuing from the woman, moist or dry, renders tamei. More: even a briyah-form (a "creature"-form — peels, hairs, red יבחושים, gnat-like specks) renders tamei — provided it dissolves within מעת לעת (24 h) when soaked in lukewarm (poshrin) water, the water staying lukewarm throughout (with the precise measure of warmth). The dissolution proves it was blood.
"Dry with no blood" (seif 5): if it does not dissolve → tehorah, but only if it is fully dry, with no blood at all ; if there remains the least לחלוח דם (moisture of blood) → tamei. The Rama: likewise if only part dissolved → tamei ; but if she checked three times with no dissolution → she need no longer check thereafter, for הוחזקה that these things are not blood but come from a makah of her body.

Mappelet vs chatichat dam (seif 6). Seif 6 divides: the bedikat shriyah applies only to a mappelet of peels/hairs — the briyah that might not be blood. But a chatichat dam (a clot, a piece of blood), even hard and not dissolving → tamei: one does not soak it, for it is already blood. Yesh omrim add that a small piece (the caliber of a thin shefoferet, kaneh dak) also requires the shriyah. And the PT (s.k. 11, Meir Nativ) confirms the chazakah after 3× without dissolution.

Lema'asse (briyah / shriyah / mappelet). The principle: all blood renders tamei ; a briyah is judged only by the shriyah ; a chatichat dam is tamei even undissolved. But the mappelet (miscarriage) is a grave subject touching also on mourning and its own dinim (cf. siman 194), and the conduct of the shriyah and its shiurim is not improvised. Consult your Rav (or a Chabad Rav / Dayan / Yoetzet) — never deciding alone.

8. פסיקת הספרדים בזמננו — the Contemporary Sephardic Pesika

Method note. The works cited below extend the principles of siman 188 for today's practice. They are cited as recognized streams of pesika, to be confirmed with a Rav before any application — and, for colors, one always shows the bedikah.

The contemporary Sephardic pesika (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 treats the mar'ot at length: the division of the colors (red/black tamei ; white/green tahor), the Sages' stringency, and above all the rule of our time — no longer being expert, one shows the bedikah to a moreh hora'ah. The spirit of this school tends to make full use of the paths of heter (the ne'emanut, the teliyah ba-makah, the "yarok" tahor) where halacha permits, while entrusting the decision on the color to a competent Rav.

9. פסיקת האשכנזים — the Ashkenazic Pesika

Point of the siman	Sephardic orientation (to verify)
The colors	Every red/black → tamei ; white/green → tahor ; but one does not judge by oneself — one shows the bedikah. See Taharat haBayit / Yalkut Yossef.
Ne'emanut / chochmat haRe'iyah	"Kazeh ra'iti" for a lost white/green ; but one does not rely on oneself for a doubtful blood — moreh hora'ah. Details to the Rav.
Teliyah / briyah	Full force of the teliyah ba-makah (chatichah, detached makor) and of the shriyah for a mappelet, under the Rav's authority.

Method note. Same remark: these works extend the Rama and the nossei kelim ; they are cited as markers of pesika, to be confirmed with a Rav.

The Ashkenazic pesika starts from the Rama, the Shach and the Taz, then from the great commentary specific to Niddah, the Sidrei Tahara, and from the codifiers: the Chochmat Adam (and its Binat Adam) and the Aruch haShulchan (Yoreh De'ah), highly developed on the mar'ot, the "yarok" and the loss of the chochmat haRe'iyah. For the 20^th century, the major practical reference is the Shevet haLevi of Rav Shmuel Wozner, often accompanied by the Badei haShulchan (the reference commentary on Hilchot Niddah), which codifies the rule of showing the bedikah to a moreh hora'ah and the caution on intermediate shades (brown, beige, yellow). On the chatichot, the Pitchei Teshuva (s.k. 7) relies on the Shevut Yaakov and the Chinuch Beit Yehuda.

Point of the siman	Ashkenazic orientation (to verify)
The colors / yarok	Sidrei Tahara, Aruch haShulchan, Shach/Taz on the division ; caution on the yarok (PT s.k. 2). One shows the bedikah.
Chochmat haRe'iyah	Sidrei Tahara, Badei haShulchan: no longer expert → moreh hora'ah. Day/night, moist/dry (PT). To the Rav.
Chatichot / shriyah	PT s.k. 7: Shevut Yaakov, Chinuch Beit Yehuda ; Shevet haLevi on the mappelet. To the Rav.

Chabad within the pesika

For Chabad practice on this foundation, one refers to the Tzemach Tzedek of Lubavitch (whose Shut covers Hilchot Niddah) and to the decisions transmitted in Chabad, with the school's distinctive care. We attribute no specific ruling that is not verifiable ; for the detail, one turns to a Chabad Rav or a Dayan, and shows him the bedikah.

10. סיכום מעשי — Summary and Tables

טבלה — The Axes of the Siman, in Practice

טבלה — Who Says What (Nossei Kelim of the Siman)

טבלה — Daat HaRav and Contemporary Streams (to verify)

Concept	In substance	Reference
The colors	Every red and every black → tamei ; white and green (yarok) → tahor ; even thick / even after the makor opened	Mehaber (seif 1) ; Shach s.k. 1 ; Taz s.k. 1-2
Ne'emanut "kazeh ra'iti"	Believed for a lost white/green ; not to purify a doubtful blood before us	Mehaber (seif 2) ; PT s.k. 6
Chochmat haRe'iyah / ba-zman ha-zeh	No longer expert in shades → one shows the bedikah to a moreh hora'ah	PT s.k. 1, 3, 5, 6
Shefoferet / chatichah / makah	Blood "not seen the normal way," or attributed to a chatichah when the makor detached → tehorah	Mehaber + Rama (seif 3) ; Taz s.k. 5
Briyah / shriyah	Briyah tamei if it dissolves within 24 h (lukewarm) ; dry with no blood → tahor ; chazakah after 3×	Mehaber + Rama (seif 4-5) ; PT s.k. 11
Mappelet / chatichat dam	Shriyah for the mappelet alone ; chatichat dam → tamei even hard ; mappelet = grave subject (cf. 194)	Mehaber (seif 6)

Posek	Decisive contribution (corpus-anchored)
Mehaber	Red/black → tamei ; white/green → tahor (even thick, even after the makor opened) ; ne'emanut "kazeh ra'iti" ; shefoferet / chatichah → tehorah ; briyah that dissolves through the shriyah → tamei ; chatichat dam → tamei even hard.
Rama (הגה)	Detached makor: even if she sees blood while the chatichot are there → tehorah (teliyah ba-makah) ; chazakah after 3× without dissolution (Pisqei Maharai).
Taz	s.k. 1 (kol she-ken ha-lavan ; thick white after bathing — Mahari Margalit) ; s.k. 2 (semichut lavan) ; s.k. 4 (ein somchin aleha — safek) ; s.k. 5 ("even if she saw blood" — teliyah in the chatichot) ; s.k. 7 (lachluch dam → proof it is blood).
Shach (Siftei Kohen)	s.k. 1: the cornerstone — five kinds of mar'ot from the Torah ; the Sages were stringent ; they forbade any shade tending to red, permitted all that cannot be suspected of redness.
Pitchei Teshuva	Rich: Givat Shaul (ketem night/day, s.k. 1 ; red dot, s.k. 5) ; the debate on the yarok (Shelah, Maharam Mintz, Maharshal — s.k. 2) ; moist/dry (s.k. 3) ; she does not rely even on herself (s.k. 6) ; chatichot: Shevut Yaakov, Chinuch Beit Yehuda (s.k. 7) ; sfek sfeika on the yavchushin (s.k. 9-10) ; chazakah after 3× — Meir Nativ (s.k. 11).

Chabad (Daat HaRav): the Tzemach Tzedek of Lubavitch (Rabbi Menachem Mendel Schneersohn, 3rd Rebbe of Lubavitch, 1789-1866) is Chabad's authority of reference on Niddah ; his Shut covers Hilchot Niddah. The Chabad school joins stringency and the search for the real heter. For the detail → Chabad Rav / Dayan, to whom one shows the bedikah. (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: every red and every black → tamei, white and green → tahor ; the five mar'ot of the Torah and the Sages' stringency (Shach) ; the ne'emanut "kazeh ra'iti" and its limits ; the teliyah ba-makah (shefoferet, chatichah, detached makor) ; the briyah and the bedikat shriyah ; the split mappelet / chatichat dam.
Daat HaRav (Chabad): one follows the Tzemach Tzedek of Lubavitch and the pisqei dinim of Chabad, with the school's care and the search for the heter ; the detail is verified with a Chabad Rav / Dayan.
Halacha lema'asse: Beit Yossef, Rama, Shach, Taz, Sidrei Tahara, Chochmat Adam, Aruch haShulchan, and the contemporary pesak (Taharat haBayit, Shevet haLevi, Badei haShulchan) — all on these same axes.
The golden rule of this siman: today, one never judges a color by oneself. A doubtful stain on the bedikah cloth is shown to a moreh hora'ah. The halacha lema'asse goes through your Rav (or a Chabad Rav / Dayan / Yoetzet) — never any self-judgment.

⚠️ This content is for study, on an intimate and grave subject (Taharat haMishpacha). The positions cited (Daat HaRav / Chabad, Sephardic and Ashkenazic streams) are markers, not a personal ruling, and authorize no judgment of a color by oneself. For any practical application (לְמַעֲשֶׂה) — and absolutely for judging a color — consult a qualified Rav (or a Chabad Rav / Dayan / a Yoetzet) and show him the bedikah.