Siman 189 — The menstrual vesatot: veset kavua and she-eino kavua, onah beinonit, dilug and haflagah, and the akirat veset
סימן קפ״ט · דעת הרב והלכה למעשה
דיני הווסתות — וסת קבוע ושאינו קבוע
שיטת הצמח צדק וחב״ד · פסק הבית יוסף והרמ״א · נושאי הכלים והפוסקים בזמננו · חכמת חשבון הווסתות
🕯️ דעת הרב · פסק הלכה ולמעשה 🕯️
✦ ❖ ✦
Daat HaRav (Chabad) & Halacha lema'asse
The shitah of the Tzemach Tzedek of Lubavitch and Chabad on the vesatot,
then the halacha lema'asse of the nossei kelim and contemporary poskim — and always, the complexity of the vesatot calculation requires a Rav
Subject:
Shulchan Aruch Yoreh De'ah Siman קפ״ט (34 seifim)
The vesatot: veset kavua and she-eino kavua, onah beinonit, kevi'ah and haflagah, dilug and sirug, days of the month and week, akirat veset, veset machmat ones and vesatot ha-guf, ketanah / zekenah / me'uberet / menikah
Register (a subject of Taharat haMishpacha):
The subject is intimate and grave, and the calculation of the vesatot is a technical field
that is, in practice, beyond personal judgment. We present the sugya and the shitot
with sobriety ; one never decides a personal case, and one never calculates a real veset alone.
Every practical conclusion refers back to your Rav (or a Chabad Rav / Dayan / Yoetzet).
Authorship and iyun:
הרב יוסף חיים סממה · DAAT
How to read this level. Siman 189 deals with the vesatot — the menstrual cycles a woman must take into account (the perishah as the veset approaches belongs to siman 184). The basic rule: a woman without a veset kavua guards the 30th day (the onah beinonit) ; a woman with a veset kavua guards the known time. A veset is only fixed (kevi'ah) after three identical times (and four re'iyot for the veset ha-haflagot, since the first sighting does not count for lack of an interval), and a veset kavua is only uprooted (akirah) after three times. The siman has 34 seifim, which we group into eight families: (1) onah beinonit and veset kavua — the foundation ; (2) the kevi'ah ; (3) the haflagot and the dilug ; (4) the days of the month / days of the week (with sirug and the day/night rule) ; (5) the akirat veset ; (6) the veset machmat ones and the veset ha-guf through an action ; (7) the vesatot ha-guf (yawning, sneezing, foods) ; (8) ketanah / zekenah / me'uberet / menikah and the veset within a veset. 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 major practical upshot of this siman: the complexity of the vesatot calculation requires a Rav — every conclusion (lema'asse) ends with referral to your Rav (or a Chabad Rav / Dayan / Yoetzet) ; one never decides a real case alone.
📑 תוכן העניינים
שורש הסימן — חשש וסת, חזקות, ועונה בינונית (ל״ד סעיפים)
פסק המחבר והרמ״א — מסגרת הסימן בח' משפחות
שיטת הצמח צדק וחב״ד — דעת הרב על דיני הווסתות
עונה בינונית ווסת קבוע — היסוד (סעיף א, ד)
קביעת הווסת, הפלגה ודילוג — שלוש פעמים / ארבע ראיות (סעיף ב-ג, ה)
1. שורש הסימן — the Chashash Veset, the Chazakot and the Onah Beinonit
The foundation. Everything in Siman 189 rests on one idea: as the day when the woman is accustomed to see approaches (the עונת הוסת), there is a concern (chashash) that she may see — and that concern alone forbids her (and imposes the perishah of siman 184). The siman then builds two mechanisms of חזקה: a veset is fixed in three times (regularity becomes a presumption), and a veset kavua is only uprooted in three times. Absent regularity, the law set a marker for all women: the onah beinonit, the 30th day, guarded by default.
De-oraita or de-rabbanan? The nature of the "chashash veset" is debated (tied to siman 184): for the Rambam and many Rishonim the vesatot are דרבנן ; for others (Ramban) there is a דאורייתא ground. The practical consequence is read in the safekot (a doubt is more readily lenient if the chashash is de-rabbanan). But the Shulchan Aruch framework remains constant: a possible sighting at the onah suffices to forbid until a bedikah, and the logic of the chazakot (three times) governs both the kevi'ah and the akirah.
The weight of the onah beinonit today (seif 1, 4)
The עונה בינונית (the 30th day) is the marker day of most women, who lack a perfectly fixed cycle. The Shulchan Aruch gives it the status of a veset kavua: one is not permitted after it passes without a bedikah. The Acharonim (Sidrei Tahara, and today the debate over counting the "days" since the last sighting) clarify its exact reckoning — precisely the kind of point that is not settled alone.
2. פסק המחבר והרמ״א — the Map of the Siman (34 seifim)
Siman 189 has 34 seifim, of great technicality. Rather than a block per seif, here is the map by families, faithful to the text: the Mehaber lays the whole edifice (the kevi'ah, the haflagah, the dilug, the sirug, the days of the month and of the week, the akirah, the veset machmat ones, the vesatot ha-guf, and the cases of ketanah / zekenah / me'uberet / menikah) ; the Rama (הגה) refines in particular the veset machmat ones (kefitzah) and the veset by foods (garlic, onion, pepper).
Seif
Family
Pesak (anchored in the text)
1, 4
Onah beinonit & veset kavua
Without a kavua → guards the 30th day (onah beinonit) ; with a kavua → the known time. The kavua requires a bedikah even if the onah passes without sensation ; the non-fixed, passed without seeing → permitted ; the onah beinonit has the status of a kavua.
2-3, 5
Kevi'ah · haflagah · dilug
Fixed in 3 equal times ; the veset ha-haflagot (by interval) requires 4 re'iyot (the 1st does not count, for lack of a haflagah). Veset le-sha'ot → uprooted in one hour, even without a bedikah. Dilug: an interval that grows regularly (30, 31, 32…).
6-13
Days of month / week · sirug · day/night
By day of the month or week, equal and unequal, with dilug. Sirug (skipping a month): the 1st re'iyah counts. Rosh Chodesh. And: one fixes only if all sightings are in the same onah (day or night) ; a day/night mix → guards both.
14-16
Akirat veset
Change (shinui) ; a veset kavua is only uprooted after 3 times ; return to the old veset → it regains its force ; the akirah of the veset of Rosh Chodesh (3 Rashei Chodashim without seeing).
17-18
Veset machmat ones
A veset fixed by ones alone (kefitzah — a jump) is not a veset (but she guards it like a she-eino kavua) ; jumped and saw 3× at a fixed date → she fixed it.
19-26
Vesatot ha-guf
Yawning (pihuk), sneezing, belly pains, chills ; eating garlic / onion / pepper (Rama: yesh omrim that one fixes a veset to see by a certain food). One isolates the cause (date vs symptom — huvrar ha-davar) ; each is fixed in 3 times (without combining) ; one guards from one time ; uprooted in one time.
27-34
Ketanah / zekenah / me'uberet / menikah
The ketanah fixes a veset like the others (with nuances) ; the zekenah (3 onot without seeing) → mesuleket damim ; the veset within a veset (two interlocking cycles) ; me'uberet (after the embryo is recognized) and menikah (24 months) → mesuleket damim, then return at the end (cf. 184).
כלל הפסק של הסימן :
אִשָּׁה שֶׁאין לה וסת קבוע — חוֹשֶׁשֶׁת לַעונה בינונית (יוֹם ל') ; וְשֶׁיש לה קבוע — לַזְּמַן הַיָּדוּעַ. הַקביעה בְּשלוש פעמים (וּבְהֶפְלָגוֹת בְּד'), וְהָעקירה בְּשלוש פעמים. וְחשבון הווסתות — הֶפְלָגָה, דִּילּוּג, סֵירוּג, חֹדֶשׁ, שָׁבוּעַ, וּוְסַת הַגּוּף — מְלֶאכֶת מַחֲשֶׁבֶת הִיא ; לְפִיכָךְ אין מחשבין וסת לבד, אֶלָּא נִשְׁאָלִים לְמורה הוראה.
3. שיטת הצמח צדק וחב״ד — Daat HaRav
Method note (important). This part presents the halakhic approach of Chabad on the vesatot 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. For the detail of a case — and especially the calculation of a veset — the Chabad practice is to turn to a Chabad Rav or a Dayan.
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 — known precisely in the care of the tracking of the vesatot — joined to the concern of seeking the real heter where halacha permits.
Daat HaRav and the heart of the siman. On the very foundation of this siman — the kevi'ah in 3 times, the calculation of the haflagot, the days and the vesatot ha-guf, the akirah, and the statuses of mesuleket damim — the Chabad approach does not depart from the framework of the Shulchan Aruch and the Rama. Its specificity shows in the care and precision with which the tracking of the vesatot is conducted, and in the systematic referral to the Rav for the real case — all the more since the calculation of the vesatot is, by nature, a difficult matter. 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 calculation of a veset (kavua, haflagah, dilug, onah beinonit), which is never decided by oneself — consult your Rav (or a Chabad Rav / Dayan / Yoetzet): this level lays out the principle, it does not decide your situation, and never any self-calculation.
4. עונה בינונית ווסת קבוע — the Foundation (seif 1, 4)
— Shulchan Aruch YD 189:1, 4 · Beit Yossef in the name of the Rashba: the onah beinonit is like a kavua
Fixed vs non-fixed: the practical difference
Veset kavua: guarded at the known time ; and even if the onah passes without her sensing anything, she is forbidden until a bedikah finds her tehorah. Regularity creates a strong presumption of seeing.
Veset she-eino kavua: if the onah passes without a bedikah and without her seeing → she is permitted (one does not presume a sighting that did not occur).
Onah beinonit (30 d): a marker for סתם נשים (most women), it has the status of a kavua — one is not permitted after it passes without a bedikah. It is the practical pivot for all who lack a perfectly regular cycle.
Lema'asse (the foundation). The principle: without a fixed cycle → guard the 30th day ; with a fixed cycle → the known time, with a mandatory bedikah. But determining whether a woman has a veset kavua, and counting her onah beinonit exactly, requires careful tracking of each re'iyah (a calendar / a Taharat haMishpacha app — cf. 184). Consult your Rav (or a Chabad Rav / Dayan / Yoetzet) to establish and keep this count ; do not calculate alone.
— Shulchan Aruch YD 189:2-3, 5 · Taz s.k. 2-5: on the laws of kevi'ah and haflagah
How a veset is fixed
3 identical times: in general, a veset is fixed when it repeats three times in the same way.
4 re'iyot for the veset ha-haflagot: the veset based on the interval (haflagah) requires four sightings, since the first does not count — it does not yet create an interval. Four sightings give three equal haflagot.
Veset le-sha'ot: if it was fixed to an hour (and not a day), she guards only that hour — and this veset is uprooted in one hour, even without a bedikah.
Dilug: an interval that grows regularly (30, then 31, then 32…) ; whether it moves far or by a single day, once the gap is regular, she fixes a veset le-dilug.
Why 4 re'iyot (Taz). The Taz develops at length the combinatorics of the kevi'ah. The key point: a veset of days (month, week) is fixed in 3 sightings, but the veset ha-haflagot in 4 — for the interval is, by definition, what separates two sightings ; one therefore needs a "free" starting sighting, then three equal intervals. This asymmetry (3 sightings / 4 sightings by category) is one of the sources of the calculation's complexity — and one of the reasons one does not conduct it alone.
Lema'asse (the kevi'ah). The principle: 3 times (4 for the haflagah) fix a veset ; the veset le-sha'ot is uprooted quickly. But recognizing "three identical times" in a real cycle (do the days coincide? is the interval truly equal? is it a dilug?) is a technical reading. Consult your Rav (or a Chabad Rav / Dayan / Yoetzet) — the calculation of a veset is not improvised.
6. ימי החודש והשבוע · סירוג · יום ולילה (seif 6-13)
— Shulchan Aruch YD 189:6, 13 · Taz: on dilug, sirug and the day/night division
The vesatot of fixed days
Days of the month / days of the week: just as by interval, one fixes a veset by day of the month (the 1st of each month…) or day of the week (Sunday…), equal or not.
Dilug and sirug: dilug = the date slides regularly (the 15th, then the 16th, then the 17th…) ; sirug = she "skips" a month. A notable difference: for the sirug, the 1st re'iyah counts in the reckoning.
Rosh Chodesh: treated as a paradigm case of a veset of days, with its own dilug/sirug.
Day and night (the pivot rule): one fixes a veset only if all the sightings are in the same onah (all by day, or all by night). If she saw 3 times by day and the 4th by night (or the reverse) → she guards both, out of concern for the first veset and the last.
The combinatorics (Taz, much developed). Here the siman reaches its peak of technicality: the crossing of the interval, the day of the month, the day of the week, the dilug, the sirug and the day/night division yields dozens of cases, which the Taz unfolds step by step. To retain: the kevi'ah demands perfect regularity within a single category, and the slightest break (a month skipped differently, an onah changed) alters the verdict. This is the very reason that the real calculation is entrusted to a Rav.
Lema'asse (days / sirug / day-night). The principle: one fixes by day of the month or week, in a single onah ; a day/night mix requires guarding both. But discerning, in a real calendar, whether it is a dilug, a sirug, a veset of the month or of the week — and in which onah — is precisely the difficult part. Consult your Rav (or a Chabad Rav / Dayan / Yoetzet) ; do not decide alone.
Akirat veset (14-16): a veset kavua is only uprooted after 3 times in which it did not occur. If she shifts to another day without regularity → the old veset is uprooted and she has no veset ; but if she returns to the old day → it regains its force. So too for the akirah of the veset of Rosh Chodesh (3 Rashei Chodashim without seeing).
Veset machmat ones (17-18): a veset born of an ones alone (kefitzah — a jump that caused the sighting) is not a veset (but she guards it like a she-eino kavua). However, if she jumped and saw at a fixed date three times (e.g. on Rosh Chodesh, or a Sunday) → there, she fixed a veset tied to that jump on that date.
Vesatot ha-guf (19-26): one also fixes by bodily occurrences — yawning (pihuk), sneezing, lower-belly pains, feverish chills ; and the Rama: yesh omrim that one fixes a veset to see after a certain food (garlic, onion, pepper). One isolates the cause (the symptom vs the date — הוברר הדבר) ; each is fixed in 3 times and does not combine with another ; one guards from one time ; and such a veset is likewise uprooted in one time.
Veset ha-guf vs veset ha-yamim: isolating the cause. The sugya of seifim 20-23 is subtle: when a symptom (yawning) and a date (Rosh Chodesh) coincide, which "causes" the sighting? The text teaches to dissociate them — if she yawns outside Rosh Chodesh and sees, the yawn counts ; if she sees on Rosh Chodesh without yawning, the date does — until הוברר הדבר, "the matter is clarified." The veset machmat ones illustrates the reverse principle: what depends only on an external cause (the jump) does not take root by itself. Here too, distinguishing cause from coincidence is a work of analysis — not self-judgment.
Lema'asse (akirah / ones / ha-guf). The principle: one uproots only in 3 times ; a veset born of an ones alone does not take root ; the vesatot ha-guf (symptoms, foods) are fixed in 3 times and create concern from one time. But recognizing that a veset is uprooted, or that a bodily symptom truly heralds the period (and creates a chashash), requires discernment. Consult your Rav (or a Chabad Rav / Dayan / Yoetzet) — without deciding alone.
— Shulchan Aruch YD 189:27-29, 33-34 · Beit Yossef in the name of the Rashba: ketanah and zekenah ; see siman 184
The special statuses
Ketanah / tinoket: the young girl who has not yet reached the age to see fixes a veset like the others (3 sightings, 4 for the haflagah), with certain nuances of her own.
Zekenah: an elderly woman who has passed three onot without seeing is מסולקת דמים ("cleared of blood") and no longer guards her former veset ; the ketanah and zekenah also do not guard a veset she-eino kavua. If she returns to seeing, her status is that of a "tinoket who has not yet reached the age to see."
Veset within a veset (32): two cycles may interlock (e.g. fixing both Rosh Chodesh and the 2nd of the month) — she then has two vesatot to guard.
Me'uberet / menikah: the me'uberet (after the recognition of the embryo) and the menikah (throughout the 24 months after birth) do not fix a veset and do not guard the former one — they are מסולקות דמים — then they return to it at the end of that period (cf. siman 184).
Mesuleket damim — the ta'am and the scope. The status of מסולקת דמים (ketanah, zekenah, me'uberet, menikah) rests on a presumption: the body, in these states, is not inclined to see, and the chashash veset falls away. But the transitions are delicate: from when is the embryo "recognized" (hukar ubarah)? when do the 24 months of the menikah end? how and when does the former veset reassert itself (cf. 184)? These thresholds — and the return to the tinoket status — are exactly the kind of questions that call for a Rav.
Lema'asse (special statuses). The principle: ketanah / zekenah / me'uberet / menikah are, each in its way, mesuleket damim, then return to the chashash veset. But the boundaries (recognition of the embryo, end of the 24 months, resumption of the cycle) and the conduct of the transition are grave practical questions. Consult your Rav (or a Chabad Rav / Dayan / Yoetzet) — especially for pregnancy and nursing, where one never decides alone.
9. פסיקת הספרדים בזמננו — the Contemporary Sephardi Pesika
Method note. The works cited below extend the principles of siman 189 for today's practice. They are cited as recognized streams of pesika, to be confirmed with a Rav before any application — and, for the calculation of a veset, one never proceeds alone.
The contemporary Sephardi 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 Yitzhak Yossef), which treats the vesatot at length: the onah beinonit (and the modern debate over counting the "days"), the kevi'ah and the akirah, the haflagah and the statuses of mesuleket damim. The spirit of this school tends to make full use of the paths of heter where halacha permits (the leniency of certain vesatot today), while entrusting the calculation of a real case to a competent Rav — all the more as the matter is, by its nature, complex.
Point of the siman
Sephardi orientation (to be verified)
Onah beinonit
Practical pivot (30th day, kavua status) ; modalities of the count → Taharat haBayit / Yalkut Yossef, with the Rav.
Kevi'ah / haflagah
3 times (4 for the haflagah) ; the tracking of the calendar and use of leniencies → with the Rav.
Me'uberet / menikah
Mesuleket damim, then return ; the thresholds (recognition, 24 months) → the Rav's decision.
10. פסיקת האשכנזים וסיכום מעשי — the Ashkenazi Pesika and the Summary
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 Ashkenazi 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 his Binat Adam) and the Aruch haShulchan (Yoreh De'ah), much developed on the vesatot, the kevi'ah / akirah and the onah beinonit. For the 20th century, the major practical reference is the Shevet haLevi of Rav Shmuel Wozner, often accompanied by the Badei haShulchan (the reference commentary on Hilkhot Niddah), which codifies the calculation of the vesatot and insists on recourse to a moreh hora'ah for real cases. The Pitchei Teshuva of the siman further gathers the responsa of the Acharonim (Noda BiYehuda, Chatam Sofer, Sidrei Tahara) on the borderline cases.
Point of the siman
Ashkenazi orientation (to be verified)
Kevi'ah / dilug / sirug
Sidrei Tahara, Aruch haShulchan, Taz on the combinatorics ; the exact calculation → moreh hora'ah.
Vesatot ha-guf
Sidrei Tahara, Chochmat Adam: isolating the cause (huvrar ha-davar), symptoms and foods. To the Rav.
Borderline cases
Pitchei Teshuva (Noda BiYehuda, Chatam Sofer, Sidrei Tahara) ; Shevet haLevi, Badei haShulchan. To the Rav.
Chabad within the pesika
For Chabad practice on this foundation, one refers to the Tzemach Tzedek of Lubavitch (whose שו״ת covers Hilkhot Niddah) and to the decisions transmitted in Chabad, with the care proper to this school — known precisely in the rigor of the tracking of the vesatot. We attribute no specific ruling that is not verifiable ; for the detail and the calculation of a case, one turns to a Chabad Rav or a Dayan.
טבלה — the axes of the siman, in practice
Notion
In substance
Reference
Onah beinonit / kavua
Without a kavua → 30th day ; with a kavua → known time, mandatory bedikah
Mehaber (seif 1, 4)
Kevi'ah / haflagah / dilug
3 times (4 for the haflagah) ; veset le-sha'ot uprooted quickly ; dilug = growing interval
Mehaber (seif 2-3, 5) ; Taz
Days of month / week · day-night
By day of the month/week, same onah ; day/night mix → both ; sirug counts the 1st
Mehaber (seif 6-13) ; Taz
Akirah / ones / ha-guf
Uprooting in 3 times ; ones alone does not take root ; symptoms/foods in 3 times, guard from 1
Mehaber + Rama (seif 14-26)
Ketanah / zekenah / me'uberet / menikah
Mesuleket damim, then return ; menikah = 24 months ; veset within a veset
Mehaber (seif 27-34) ; cf. 184
טבלה — who says what (nossei kelim of the siman)
Posek
Decisive contribution (corpus-anchored)
Mehaber
Without a kavua → onah beinonit (30 d) ; kevi'ah in 3 (haflagah in 4) ; dilug / sirug / month / week ; day/night rule ; akirah in 3 ; veset machmat ones ; vesatot ha-guf and foods ; ketanah / zekenah / me'uberet / menikah = mesuleket damim.
Rama (Hagahah)
Veset machmat ones (kefitzah): it is not a veset, but she guards it ; the veset by foods (garlic / onion / pepper — yesh omrim that one fixes it) ; clarifications on huvrar ha-davar.
Taz
The great development of the combinatorics: kevi'ah (haflagah / dilug / sirug), why 4 re'iyot, akirah, veset ha-guf, veset machmat ones, me'uberet / menikah. (Cites a few representative s.k.)
Shach (Siftei Kohen)
On the principles of the kevi'ah and the akirah (to be completed by Sidrei Tahara / Chochmat Adam, major references on the vesatot).
Pitchei Teshuva
Responsa of the Acharonim on borderline cases (Noda BiYehuda, Chatam Sofer, Sidrei Tahara…) — on the kevi'ah, the onah beinonit and the transitions.
טבלה — Daat HaRav and contemporary streams (to be verified)
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 שו״ת covers Hilkhot Niddah. The Chabad school joins stringency (known in the rigor of the tracking of the vesatot) and the search for the real heter. For the detail and the calculation → Chabad Rav / Dayan. (No specific ruling is attributed here without a source.)
Sephardim: Taharat haBayit (Rav Ovadia Yossef) ; Yalkut Yossef — Taharat haBayit (Rav Yitzhak Yossef). They extend the Beit Yossef and the Shach: the onah beinonit, the kevi'ah, the statuses of mesuleket damim, and recourse to the Rav for the calculation.
Ashkenazim: Sidrei Tahara (the key commentary on Niddah) ; Chochmat Adam / Binat Adam ; Aruch haShulchan (YD) ; Shevet haLevi (Rav Wozner) ; Badei haShulchan. On the vesatot, the combinatorics and the onah beinonit → one entrusts the calculation to a moreh hora'ah.
On the substance, retain the axes: without a veset kavua → 30th day (onah beinonit) ; with a kavua → known time ; the kevi'ah in 3 times (4 for the haflagah) ; haflagah / dilug / sirug / month / week and the day/night rule ; the akirah in 3 times ; the veset machmat ones and the vesatot ha-guf (yawning, foods) ; and the statuses of ketanah / zekenah / me'uberet / menikah (mesuleket damim).
Daat HaRav (Chabad): one follows the Tzemach Tzedek of Lubavitch and the pisqei dinim of Chabad, with the care of the school (rigor known in the tracking of the vesatot) and the search for the heter ; the detail and the calculation are 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: the complexity of the vesatot calculation requires a Rav. One records every re'iyah (a calendar / a Taharat haMishpacha app), but one never decides a real case alone — kevi'ah, akirah, and the transitions of pregnancy / nursing go through your Rav (or a Chabad Rav / Dayan / Yoetzet).
~ ~ ~ ~ ~ DAAT · הרב יוסף חיים סממה
תלמיד חכם · מעביר שיעורים בהלכה ובחסידות דעת הרב והלכה למעשה בדיני הווסתות · סימן קפ״ט · 🕯️ Level 4 — Daat HaRav (Chabad) & Halacha lema'asse
⚠️ This content is for study, on an intimate and grave subject (Taharat haMishpacha). The positions cited (Daat HaRav / Chabad, Sephardi and Ashkenazi streams) are markers, not a personal pesak, and do not authorize any calculation of a veset by oneself. The complexity of the vesatot calculation requires a Rav: for any practical application (lema'asse), consult a qualified Rav (or a Chabad Rav / Dayan / a Yoetzet).