Siman 192 — The Bride Before the Chuppah (Kallah): the Seven Clean Days of Dam Chimud, Tevilah, and Shemirah
סימן קצ״ב · דעת הרב והלכה למעשה
דיני כלה הנכנסת לחופה — שבעה נקיים של חימוד
שיטת הצמח צדק וחב״ד ומנהגי החתונה · פסק הבית יוסף והרמ״א · נושאי הכלים והפוסקים בזמננו · הדרכת הרב והמורת כלה
🕯️ דעת הרב · פסק הלכה ולמעשה 🕯️
✦ ❖ ✦
Daat HaRav (Chabad) & Halacha lema'asse
The shitah of the Tzemach Tzedek of Lubavitch and Chabad on the laws of the kallah,
then the halacha lema'asse of the nossei kelim and contemporary poskim — and always, these laws are lived under the guidance of a Rav and a moret kallah
Subject:
Shulchan Aruch Yoreh De'ah Siman קצ״ב (5 seifim)
The laws of the bride who enters the chuppah: the seven clean days of דם חימוד (from נתפייסה, without a hefsek tahara), the טבילה close to the בעילת מצוה, the postponement of the wedding and recounting the seven clean days, the שמירה when the kallah becomes נדה, and the מחזיר גרושתו
Register (a kallah and Taharat haMishpacha subject):
The siman touches the most intimate part of the bride's life ; we present it
with delicacy, sobriety, and modesty. The counting of דם חימוד, the טבילה
and the שמירה are lived with the accompaniment of a moret kallah and a Rav,
and one never decides a personal case alone.
Every practical conclusion refers back to your Rav (or a Chabad Rav / Dayan) AND a moret kallah.
Authorship and iyun:
הרב יוסף חיים סממה · DAAT
How to read this level. Siman 192 treats a precious and delicate moment: the כלה (the bride) who enters the chuppah. The Mechaber's fundamental rule: once she has been asked in marriage and has accepted (נתפייסה), she must count שבעה נקיים on account of דם חימוד — for the emotion and the desire (חימוד) of the approaching wedding may have caused her to see a drop of blood « כחרדל » without feeling it ; she counts these seven days even if she examined herself and was טהורה at the time she was asked, and without a hefsek tahara. The siman has five seifim (5 seifim): (1) the seven clean days of דם חימוד from נתפייסה ; (2) from when one counts, and the טבילה as close as possible to the בעילת מצוה (the custom to immerse the kallah on the night of Wednesday) ; (3) the postponement of the wedding, which requires recounting seven days (and re-immersing) ; (4) the שמירה — if the kallah became נדה before the first union, they do not seclude themselves (לא יתייחד) ; (5) the מחזיר גרושתו, who takes back his ex-wife → she too counts שבעה נקיים. This level has two parts. (1) Daat HaRav — the shitah of Chabad: here there is a genuine Chabad halakhic tradition, whose authority of reference on Niddah is the Tzemach Tzedek of Lubavitch, and the Chabad customs of the kallah and the chatuna are a real domain. (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 ; Nitei Gavriel for the chatuna customs). We cite only real and attested positions ; where a specific Chabad ruling or chatuna custom is not established with certainty, we indicate it at the level of principle — never inventing a responsum, a number, or a minhag. The practical upshot of this siman is clear: all these laws are lived concretely in the preparation for the wedding ; therefore every conclusion (lema'asse) ends with referral to your Rav (or a Chabad Rav / Dayan) and a moret kallah — never a solitary application.
📑 תוכן העניינים
שורש הסימן — שבעה נקיים של דם חימוד בכלה (חמשה סעיפים)
פסק המחבר והרמ״א — מסגרת הסימן בחמש הלכות
שיטת הצמח צדק וחב״ד — דעת הרב ומנהגי החתונה
שבעה נקיים של חימוד — משנתפייסה, בלא הפסק טהרה
הטבילה ודחיית הנשואין — סמוך לבעילת מצוה, וחזרת השבעה נקיים
שמירה — פירסה כלתו נדה, לא יתייחד
מחזיר גרושתו — שבעה נקיים אף בה
הדרכת המורת כלה — דיני כלה הנהגה בעדינות
פסיקת הספרדים בזמננו — טהרת הבית, ילקוט יוסף
פסיקת האשכנזים וסיכום מעשי — סדרי טהרה, חכמת אדם, שבט הלוי, נטעי גבריאל
📜 The Text of the Shulchan Aruch — the Five Seifim (5 seifim)
1. שורש הסימן — דם חימוד and the שבעה נקיים of the Kallah
The foundation. The whole siman rests on a concern (חשש) particular to the bride: the חימוד, the emotion and longing of the approaching wedding, may bring about in her the emission of a tiny drop of blood (טיפת דם כחרדל) — so slight that she does not feel it (לא הרגישה) and does not notice it. As a precaution, halakhah treats her as though she may have seen: she must therefore count שבעה נקיים before entering the chuppah, so that she may come pure to the בעילת מצוה. That is why this counting is required even if she examined herself and was pure at the time she was asked: the concern of דם חימוד is not removed by a single בדיקה.
Why without a hefsek tahara. The delicate point is the absence of a הפסק טהרה. Ordinarily, a woman who has seen blood must first perform a hefsek tahara (a stopping examination) before beginning her seven clean days. Here the kallah did not see blood ; the counting does not come to repair a confirmed niddah, but to remove, as a precaution, the concern of דם חימוד. So the Mechaber rules that she counts her seven days from the day after she was asked, without a prior hefsek tahara. The Taz, the Shach, and the Sidrei Tahara discuss the precise nature of this count and the בדיקות that accompany it ; applying these details to a real case is precisely the matter of the accompaniment of a moret kallah, under the authority of a Rav.
2. פסק המחבר והרמ״א — the Map of the Siman (5 seifim)
Siman 192 has five seifim. Here is the map, faithful to the text: the Mechaber establishes the counting of דם חימוד (1), the moment one counts and the טבילה via the Rama (2), the postponement of the wedding that requires recounting (3), the שמירה when the kallah is נדה before the union (4), and the מחזיר גרושתו (5).
Seif
Case
Pesak (anchored in the text)
1
דם חימוד — the 7 clean days
From נתפייסה, the bride (גדולה or קטנה) counts שבעה נקיים, even if she examined herself and was טהורה — for through חימוד she may have seen a טיפה כחרדל without feeling it. From the day after she was asked, without a hefsek tahara.
2
Counting & טבילה (Rama)
The 7 days are counted from when she סומכת בדעתה and prepares for the חופה, even if not yet betrothed. Rama: bring the טבילה as close as possible to the בעילת מצוה ; the custom is to immerse the kallah ליל ד' (even if the union will only follow afterward).
3
Postponed wedding
If the wedding is postponed, even though she had already counted her 7 נקיים, she recounts שבעה נקיים (and re-immerses) when they agree on the date — and the בדיקות done in between do not suffice.
4
שמירה — לא יתייחד
If he transgressed and married her within this time, or a חתן whose kallah became נדה before the first union → they do not seclude themselves: he among the men, she among the women. Rama: י״א that if she was טהורה at the marriage, with no union, and became נדה afterward → no further שמירה ; the מחמיר תע״ב ; no distinction בחור / אלמן, בתולה / אלמנה.
5
מחזיר גרושתו
One who takes back his ex-wife → she too must count שבעה נקיים (the same concern of חימוד).
3. שיטת הצמח צדק וחב״ד — Daat HaRav and the Chatuna Customs
Note on method (important). This part presents the halakhic approach of Chabad on Niddah and, here, on the laws of the kallah. Unlike kashrut, here there is a genuine Chabad tradition of pesak, and the Chabad customs of the kallah and the chatuna are a real and living domain. We present them at the level of principle ; we attribute to the Tzemach Tzedek of Lubavitch and to no Rebbe any specific ruling, responsum number, or chatuna custom that we cannot verify. For the detail of a case — the counting of דם חימוד, the schedule of the טבילה, a situation of שמירה — the Chabad practice is to turn to a Chabad Rav or a Dayan, and for the accompaniment of the kallah, to a moret kallah: one does not apply alone.
The Tzemach Tzedek of Lubavitch — Chabad's halakhic authority of reference on Niddah
The Tzemach Tzedek of Lubavitch — Rabbi Menachem Mendel Schneersohn (1789-1866), the third Rebbe of Lubavitch and grandson of the Alter Rebbe — is the posek of reference for Chabad, 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 on these questions. At the level of principle, the Chabad school joins great stringency in Taharat haMishpacha to a particular care for the preparation of the kallah and the customs of the chatuna. Now our siman touches exactly this ground: the counting of דם חימוד, bringing the טבילה close to the בעילת מצוה, and the delicate conduct when the kallah is נדה — all moments where the Chabad mesorah accompanies the bride with seriousness and modesty.
Daat HaRav and the core of the siman. On the very foundation of this siman — the concern of דם חימוד and the counting of שבעה נקיים from נתפייסה, bringing the טבילה close to the בעילת מצוה (the Rama's custom of ליל ד'), the requirement to recount when the wedding is postponed, and the שמירה when the kallah is נדה — the Chabad approach does not depart from the framework of the Shulchan Aruch and the Rama. Its specificity shows in the care for the preparation of the kallah, in the chatuna customs particular to Chabad (at the level of principle), and in the systematic referral to the Rav and the moret kallah. We attribute to it no specific provision that is not attested.
Lema'asse (Daat HaRav). According to the Chabad tradition, in these matters one follows the Tzemach Tzedek of Lubavitch and the pisqei dinim and customs transmitted in Chabad. For applying a real case — the counting of דם חימוד, the schedule of the טבילה, a postponed wedding, a situation of שמירה —, consult your Rav (or a Chabad Rav / Dayan) AND a moret kallah: this level presents the principle, it does not decide your situation, and one never applies these laws alone.
4. שבעה נקיים של חימוד — the Counting of the Kallah
— Shulchan Aruch YD 192:1 · basis: Niddah 66a (תבעוה לינשא) ; Tur and Beit Yossef ad loc.
The features of the count of חימוד
גדולה or קטנה: the count applies to every bride, whether of an age to see blood or not — the concern of חימוד does not depend on age.
Even if she examined herself and was טהורה: a clean בדיקה at the time she was asked does not exempt — דם חימוד is a טיפה כחרדל that could escape perception.
Without a הפסק טהרה: one counts from the day after she was asked, without the usual stopping examination — since this is not the repair of a confirmed niddah, but the removal, as a precaution, of the concern of חימוד.
From which moment to count. The basis of the count is the סמיכת הדעת — the moment when the bride "sets her mind" on the wedding. The Mechaber ties it to the accepted תביעה (נתפייסה) ; the next seif specifies that one may count from when she prepares for the חופה, even if not yet formally betrothed. The nossei kelim (Taz, Shach, Sidrei Tahara) discuss the precise scope of this moment and the בדיקות that accompany the seven days. To establish, in a real wedding preparation, when the count begins and how to conduct it is precisely the matter of the accompaniment of a moret kallah, under the authority of a Rav.
Lema'asse (the count of חימוד). The principle: from נתפייסה (or from when she seriously prepares for the חופה), the kallah counts שבעה נקיים on account of דם חימוד, without a hefsek tahara. But fixing the starting day, conducting the בדיקות, and keeping the schedule are not improvised. Consult your Rav (or a Chabad Rav / Dayan) AND a moret kallah — who accompanies the kallah step by step ; one does not apply alone.
5. הטבילה ודחיית הנשואין — the Tevilah and the Postponement
The טבילה as close as possible, and the postponement that requires recounting
סמוך לבעילת מצוה (Rama): one should bring the טבילה as close as possible to the first union, so that she enters pure and as near as possible to the בעילת מצוה.
The custom of ליל ד': the custom cited by the Rama is to immerse the kallah on the night of Wednesday, even if the union will only take place after Shabbat — the precise details (wedding day, schedule) are local and are settled with the Rav.
Postponement → recount: if the wedding is postponed, even though she had already counted her seven days, she must recount שבעה נקיים (and re-immerse) when the date is reset — for the חימוד is renewed ; and mere בדיקות in between do not suffice.
Why she recounts after a postponement. The mechanism of seif 3 (Mordechai, Maharik) continues the logic of דם חימוד: the initial count answered the חימוד of the wedding then expected ; if the date is pushed off, the anticipation — and so the חימוד — is renewed as the new date approaches. So the seven days already counted no longer suffice, and the בדיקות done in between do not take their place (they do not remove a future חימוד). This is a point where the real wedding schedule governs the halakhah: knowing whether a postponement requires recounting, and arranging the new טבילה, is decided with the Rav and accompanied by the moret kallah.
Lema'asse (טבילה / postponement). The principle: bring the טבילה as close as possible to the בעילת מצוה (the custom of ליל ד') ; and a postponement of the wedding requires recounting שבעה נקיים and re-immersing. But the exact schedule — the day of the טבילה, the effect of a postponement — depends on each wedding. Consult your Rav (or a Chabad Rav / Dayan) AND a moret kallah ; one does not set the kallah's schedule alone.
6. שמירה — the Kallah נדה Before the Union (לא יתייחד)
Mechaber: if he transgressed and married her within the seven days, or a חתן whose kallah became נדה before the first union → they do not seclude themselves (לא יתייחד): he sleeps among the men, she among the women (שומר / שומרת), lest they transgress the prohibition of seclusion.
Rama (י״א, in the name of the Terumat haDeshen): if she was טהורה at the marriage, there was no union, and she became נדה afterward → she no longer requires שמירה ; but the מחמיר תבוא עליו ברכה.
No distinction: in this we do not distinguish between בחור / אלמן (a young man / a widower) nor between בתולה / אלמנה (a virgin / a widow).
The חשש and the מחלוקת of the תה״ד. The basis of the שמירה is the concern of seclusion (ייחוד) of a chatan and a kallah who have not yet united and who, in the elation of the wedding, might transgress the prohibition of niddah. Hence the requirement: not total separation, but that they not be secluded without supervision — he among the men, she among the women. The תרומת הדשן (cited by the Rama) introduces a leniency: if she was pure at the marriage, with no union, and only became נדה afterward, the situation is less tense (they had already lived a permitted time together), and the שמירה is no longer required by the strict law — while praising the one who is stringent. This is a humanly delicate case, handled with a Rav.
Lema'asse (the שמירה). The principle: a chatan and a kallah who have not yet united and where she is נדה do not seclude themselves (שומרים) ; according to the Rama, if she was טהורה at the marriage and only became נדה afterward, the שמירה is no longer required, the מחמיר being praised. But this is an intimate and emotionally sensitive situation. Consult your Rav (or a Chabad Rav / Dayan) AND a moret kallah — who guide the couple with tact ; one does not decide such a case alone.
— Shulchan Aruch YD 192:5 · basis: Niddah 66a (אף מחזיר גרושתו) ; Tur and Beit Yossef ad loc.
The extension of חימוד to the מחזיר גרושתו
The case: a man who takes back (מחזיר) his ex-wife (גרושתו) whom he had divorced — she too, like a new kallah, must count שבעה נקיים before he takes her back.
The reason: the same concern of דם חימוד — the joy and emotion of the return may have caused an unnoticed טיפה כחרדל. The remarriage of the ex-wife is, in this respect, treated like an entry into the chuppah.
The חימוד of the return. Seif 5 generalizes the logic of דם חימוד beyond the first marriage: it is not virginity nor the "first" marriage that grounds the count, but the emotion (חימוד) of the drawing-near. So the מחזיר גרושתו — who returns, after a separation, to an intimacy that had been interrupted — enters the same law, and his ex-wife counts שבעה נקיים. The nossei kelim (Taz, Shach, Pitchei Teshuva) specify the conditions of this extension. Like the whole siman, applying this law to a real situation — often humanly delicate — is done under the authority of a Rav, with the accompaniment of a moret kallah.
Lema'asse (the מחזיר גרושתו). The principle: one who takes back his ex-wife is also bound to the count of שבעה נקיים on account of דם חימוד. But such a situation, laden with history and emotion, calls for listening and tact. Consult your Rav (or a Chabad Rav / Dayan) AND a moret kallah — who accompany this moment ; one does not apply this law alone.
8. הדרכת המורת כלה — a Kallah Matter, to Be Conducted with Delicacy
The laws of the kallah are lived, not studied alone
What the siman calls דיני כלה is not an abstract subject: it is the concrete preparation of a young woman for her wedding, at the most intimate part of her life. The counting of דם חימוד, the manner of the בדיקות, the schedule of the טבילה, the conduct if she is נדה on the wedding night — all of this is learned and accompanied, in Israel and in the communities, with a moret kallah (a teacher who prepares the bride) and under the authority of a Rav. One approaches it with delicacy, modesty, and sobriety. This level presents the principles of the law ; it replaces neither the accompaniment of a moret kallah nor the decision of a Rav. No kallah has to carry these questions alone.
The case of the siman
The practical conduct
Whom to turn to
שבעה נקיים של חימוד (the bride's count)
Learn the בדיקות, fix the starting day, keep the schedule
Moret kallah (the accompaniment) + Rav (the law)
הטבילה (the טבילה close to the בעילת מצוה)
Set the טבילה on the wedding date (the custom of ליל ד')
Moret kallah + Rav ; at the mikveh, the balanit
דחיית הנשואין (postponement)
Recount שבעה נקיים and re-immerse
Rav (must she recount?) + moret kallah
שמירה (kallah נדה on the wedding night)
Do not seclude ; שומרים — a delicate situation
Rav (the law) + moret kallah (the tact)
Halakhah and accompaniment, two needs. Contemporary pesak (Nitei Gavriel on the chatuna customs, Badei haShulchan) stresses this point: the laws of the kallah pose two demands that must not be conflated. The first is halakhic — how many days, from when, must she recount, is there שמירה? It is posed to the Rav. The second is the accompaniment — how to do the בדיקות, how to live these days with serenity and modesty, how to handle an emotion or an unforeseen situation? It belongs to the moret kallah. The two nourish each other: the moret kallah prepares and reassures ; the Rav decides the law. Neither replaces the other, and the kallah never has to decide alone.
Lema'asse (the accompaniment). Every wedding preparation calls for two parallel steps, never one without the other: an accompaniment by a moret kallah (who teaches the בדיקות, the טבילה, and the conduct of the days) and the question of law to your Rav (for the count, the postponement, the שמירה). Consult your Rav (or a Chabad Rav / Dayan) AND a moret kallah. Never a solitary application.
9. פסיקת הספרדים בזמננו — Contemporary Sephardic Pesika
Note on method. The works cited below extend the principles of siman 192 for present-day practice. They are cited as recognized currents of pesika, to be confirmed with a Rav before any application — and the accompaniment of the kallah always goes through a moret kallah.
The contemporary Sephardic pesika (the school of Rav Ovadia Yossef) begins from the Beit Yossef and the Shach. The practical reference is the Taharat haBayit of Rav Ovadia Yossef (and its abridgment Yalkout Yossef — Taharat haBayit, by Rav Yitzhak Yossef), which treats the דיני כלה and דם חימוד: the counting of שבעה נקיים, the moment one begins, the טבילה close to the בעילת מצוה, and the case of postponement. The spirit of this school accompanies the kallah with care, entrusting the real application of each case to a Rav and a moret kallah.
Point of the siman
Sephardic orientation (to verify)
דם חימוד / שבעה נקיים
The bride's count from נתפייסה, without a hefsek tahara → Taharat haBayit / Yalkout Yossef ; to the moret kallah for accompaniment and to the Rav for the law.
הטבילה / דחיית הנשואין
The טבילה close to the בעילת מצוה ; the postponement that requires recounting → the Rav's decision.
שמירה / מחזיר גרושתו
The שמירה when the kallah is נדה ; the extension of חימוד to the מחזיר גרושתו → Rav + moret kallah.
10. פסיקת האשכנזים וסיכום מעשי — Ashkenazic Pesika and the Recap
Note on method. The same remark: these works extend the Rama and the nossei kelim ; they are cited as landmarks of pesika, to be confirmed with a Rav — and the accompaniment of the kallah goes through a moret kallah.
The Ashkenazic pesika begins from the Rama, the Shach, and the Taz (developed here on דם חימוד, the count, the טבילה, and the שמירה), then the great commentary specific to Niddah, the Sidrei Tahara, and the codifiers: the Chochmat Adam (and its Binat Adam) and the Aruch haShulchan (Yoreh De'ah), developed on the דיני כלה. For the twentieth 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 these דינים and stresses recourse to a מורה הוראה and a moret kallah. The Pitchei Teshuva of the siman also gathers the responsa of the Acharonim (on postponement, שמירה, the מחזיר גרושתו) ; and the Nitei Gavriel (Hilchot Nissuin) details the chatuna customs connected to the preparation of the kallah.
Point of the siman
Ashkenazic orientation (to verify)
דם חימוד / שבעה נקיים
Taz, Sidrei Tahara: the bride's count, without a hefsek tahara ; the application → מורה הוראה and moret kallah.
הטבילה / דחיית הנשואין
Sidrei Tahara, Chochmat Adam, Aruch haShulchan: the טבילה close, the postponement → recount ; Nitei Gavriel (chatuna customs).
שמירה / מחזיר גרושתו
Shevet haLevi, Badei haShulchan ; Pitchei Teshuva. To the Rav and the moret kallah.
Chabad within the pesika
For Chabad practice on this foundation, one refers to the Tzemach Tzedek of Lubavitch (whose שו״ת covers the הלכות נדה) and to the rulings and chatuna customs transmitted in Chabad, with the care particular to the school — stringency joined to attentive accompaniment of the kallah. We attribute no specific ruling or custom that is not verifiable ; for the detail of a case and the preparation for the wedding, one turns to a Chabad Rav or a Dayan and a moret kallah.
טבלה — the axes of the siman, in practice
Concept
In substance
Source
דם חימוד / שבעה נקיים
From נתפייסה: the kallah counts 7 clean days, without a hefsek tahara (concern of a טיפה כחרדל)
Mechaber (192:1)
סמיכת הדעת / הטבילה
One counts from when she prepares for the חופה ; טבילה close to the בעילת מצוה (custom of ליל ד')
Mechaber ; Rama (192:2)
דחיית הנשואין
Postponement → recount 7 נקיים and re-immerse (the חימוד is renewed)
Rama ; Mordechai, Maharik (192:3)
שמירה
Kallah נדה before the union → לא יתייחד ; Rama: if pure at the marriage then נדה, no שמירה (מחמיר תע״ב)
Mechaber ; Rama, Terumat haDeshen (192:4)
מחזיר גרושתו
Taking back his ex-wife → she too counts 7 נקיים
Mechaber (192:5)
טבלה — who says what (the nossei kelim of the siman)
Posek
Decisive contribution (anchored in the corpus)
Mechaber
דם חימוד: the kallah counts שבעה נקיים from נתפייסה, even if examined טהורה, without a hefsek tahara ; the שמירה (לא יתייחד) ; the מחזיר גרושתו (7 נקיים).
Rama (הגה)
The טבילה close to the בעילת מצוה (the custom of ליל ד') ; the postponement that requires recounting ; the leniency of the שמירה (if pure at the marriage then נדה) — מחמיר תע״ב, with no distinction בחור / אלמן.
Taz
The main development: דם חימוד, the count, the טבילה, and the שמירה.
Shach (Siftei Kohen)
On the principles of דם חימוד and the count (to be completed with Sidrei Tahara / Chochmat Adam, major references on Niddah).
Pitchei Teshuva
Responsa of the Acharonim on the cases (postponement, שמירה, the מחזיר גרושתו).
טבלה — Daat HaRav and contemporary currents (to verify)
Chabad (Daat HaRav): the Tzemach Tzedek of Lubavitch (Rabbi Menachem Mendel Schneersohn, the 3rd Rebbe of Lubavitch, 1789-1866) is Chabad's posek of reference on Niddah ; his שו״ת covers the הלכות נדה, and Chabad has its own chatuna customs (at the level of principle). The Chabad school joins stringency and care for the kallah. For the detail of a case and the wedding preparation → Chabad Rav / Dayan and a moret kallah. (No specific ruling or custom is attributed here without a source.)
Sephardim: Taharat haBayit (Rav Ovadia Yossef) ; Yalkout Yossef — Taharat haBayit (Rav Yitzhak Yossef). They extend the Beit Yossef and the Shach: the counting of דם חימוד, the טבילה, and recourse to the Rav and the moret kallah.
Ashkenazim: Sidrei Tahara (the key Niddah commentary) ; Chochmat Adam / Binat Adam ; Aruch haShulchan (YD) ; Shevet haLevi (Rav Wozner) ; Badei haShulchan ; and Nitei Gavriel for the chatuna customs. One brings these laws to a מורה הוראה and a moret kallah.
On the substance, retain the axes: the kallah counts שבעה נקיים on account of דם חימוד from נתפייסה, even if examined טהורה, without a hefsek tahara ; one brings the טבילה close to the בעילת מצוה (the custom of ליל ד') ; a postponement of the wedding requires recounting ; if the kallah is נדה before the union, they do not seclude themselves (שמירה ; the Rama is lenient if she was pure at the marriage then נדה) ; and the מחזיר גרושתו too counts שבעה נקיים.
Daat HaRav (Chabad): one follows the Tzemach Tzedek of Lubavitch and the pisqei dinim and chatuna customs of Chabad, with the care of the school (stringency joined to the accompaniment of the kallah) ; every real case is lived with a Chabad Rav / Dayan and a moret kallah.
Halacha lema'asse: Beit Yossef, Rama, Shach, Taz, Sidrei Tahara, Chochmat Adam, Aruch haShulchan, and contemporary pesak (Taharat haBayit, Shevet haLevi, Badei haShulchan ; Nitei Gavriel for the chatuna customs) — all on these same axes.
The golden rule of this siman: the laws of the kallah are lived, they are not decided alone. The moret kallah prepares and accompanies (the בדיקות, the טבילה, the conduct of the days) ; the Rav decides the law (the count, the postponement, the שמירה). For every wedding preparation and every real case, consult your Rav (or a Chabad Rav / Dayan) AND a moret kallah ; no kallah has to carry these questions alone.
~ ~ ~ ~ ~ DAAT · הרב יוסף חיים סממה
תלמיד חכם · מעביר שיעורים בהלכה ובחסידות Daat HaRav and Halacha lema'asse on the laws of the bride who enters the chuppah · Siman קצ״ב · 🕯️ Level 4 — Daat HaRav (Chabad) & Halacha lema'asse
⚠️ This content is for study, on an intimate kallah subject (טהרת המשפחה). The positions cited (Daat HaRav / Chabad, Sephardic and Ashkenazic currents) are landmarks, not a personal psak. The laws of the kallah are lived under accompaniment: for any practical application (לְמַעֲשֶׂה), consult a qualified Rav (or a Chabad Rav / Dayan) AND a moret kallah.