שיטת הצמח צדק וחב״ד · פסק הבית יוסף והרמ״א · נושאי הכלים והפוסקים בזמננו · להלכה למעשה, אל רב או מורת כלה
🕯️ דעת הרב · פסק הלכה ולמעשה 🕯️
✦ ❖ ✦
Daat HaRav (Chabad) & Halacha lema'asse
The shitah of the Tzemach Tzedek of Lubavitch and of Chabad on the hefsek tahara and the seven clean days,
then the halacha lema'asse of the nossei kelim and the contemporary poskim — and always, these dinim of the טהרת המשפחה are rules one learns from a Rav or a moret kalla
Subject:
שולחן ערוך יורה דעה סימן קצ״ו (י״ג סעיפים)
דיני הפסק טהרה, שבעה נקיים ובדיקות: בדיקת ההפסק סמוך לבין השמשות ; מוך דחוק ביום אחד ; חלוק בדוק ולבנים ; שתי בדיקות בכל יום מימי הספירה ; בגד הבדיקה — פשתן ישן עד מקום שהשמש דש ; הסומא והחרשת ; רציפות שבעה נקיים והסתירה ; פולטת שכבת זרע ומניין מיום ה' ; הקינוח והרחיצה
Register (a central and very practical siman):
The siman governs the operative heart of the טהרת המשפחה:
the hefsek tahara, the seven clean days and the בדיקות.
These are rules למעשה, fine and concrete, that one
presents with dignity, sobriety and modesty, without crudeness.
Every practical conclusion defers to your Rav or to a moret kalla.
Writing and iyun:
הרב יוסף חיים סממה · DAAT
How to read this level. Siman 196 is one of the most central and practical of the טהרת המשפחה: it governs the hefsek tahara (the stopping bedikah), the seven clean days (שבעה נקיים) and the בדיקות. The Mehaber's principle: the woman counts her seven days from the day after the day she stopped seeing, and she must first "close in purity" (תפסוק בטהרה) before she begins to count. The siman has thirteen seifim (י״ג סעיפים), which may be grouped into six families: (1) the hefsek tahara (the stopping bedikah, smoukh to bein hashmashot); (2) the moch dachuk of the single day; (3) the לבנים, the חלוק בדוק and the count; (4) the בדיקות of the seven days (two a day lekhatchila, one בדיעבד); (5) the bedikah cloth and the special cases of persons; (6) the continuity, the סתירה and the poletet with counting from the 5th day. This level has two parts. (1) Daat HaRav — the shitah of Chabad: there is here a genuine Chabad halachic tradition, whose authority of reference in Niddah is the Tzemach Tzedek of Lubavitch. (2) Halacha lema'asse: the general psak (Beit Yosef, 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 psak or minhag is not established with certainty, we note it at the level of principle — without ever inventing a responsum, a number or a minhag. The practical consequence is clear: the hefsek tahara, the בדיקות and the count of the seven days are concrete rules that one learns; therefore every conclusion (lema'asse) ends by referring you to your Rav or to a moret kalla — one learns these dinim from a person, and one never rules alone on a color or a doubt.
📑 תוכן העניינים
שורש הסימן — לפסוק בטהרה קודם הספירה (י״ג סעיפים)
פסק המחבר והרמ״א — מסגרת הסימן בי״ג סעיפים
שיטת הצמח צדק וחב״ד — דעת הרב בהפסק ובבדיקות
הפסק טהרה ומוך דחוק — בדיקת ההפסק סמוך לבין השמשות
לבנים, חלוק בדוק והתחלת הספירה — מנהג כשר לרחוץ וללבוש לבנים
בדיקות שבעת הימים — שתי בדיקות לכתחילה, אחת בדיעבד
1. The hefsek tahara (the stopping bedikah). The seven days the woman counts are counted from the day after the day she stopped seeing. If she saw two or three days then stopped seeing, she checks herself on the day she stopped in order to "close in purity" (תפסוק בטהרה); and this בדיקה is done near בין השמשות (smoukh to bein hashmashot) — such is the practice לכתחילה.
1. שורש הסימן — לפסוק בטהרה, and the nature of the count
The foundation. The whole siman rests on one principle: one never begins to count the seven clean days without first having "closed in purity" — שלעולם אינה סופרת עד שתבדוק אם פסקה. The woman who has seen must, on the day she stops, perform a בדיקה establishing that she no longer sees; this hefsek tahara is the pivot: without it the count does not run, even as the days pass (seif 5). The siman is therefore not a string of customs: it is the mechanics of טהרה that leads from the stopping of the blood to the טבילה, through the hefsek, the seven נקיים and the בדיקות that guarantee them.
The logic of the three tools: the hefsek, the rétzifut and the בדיקה. Three threads run through the siman. (a) The hefsek tahara — the stopping bedikah, near בין השמשות — opens the count: it attests the passage from טומאה to טהרה. (b) The rétzifut — the continuity of the seven days — requires that no blood appear during the count: a sighting, even at the eve of the seventh day, סותרת and one starts again (seif 10). (c) The בדיקה — the cloth check — accompanies each day (לכתחילה twice) and the whole work rests on its quality: a clean cloth, inserted עד מקום שהשמש דש, examined in the light. Knowing exactly where each line runs, and what to do with a color or a doubt, is learned from a Rav or a moret kalla.
2. פסק המחבר והרמ״א — the map of the siman (י״ג סעיפים)
Siman 196 has thirteen seifim. The Mehaber sets out the hefsek tahara and the count, the moch dachuk of the single day, the לבנים, the בדיקות of the seven days, the cloth and the special cases, then the rétzifut, the poletet and the cleaning; the Rama (הגה) glosses each with precisions and קולות. Here is the map, grouped into six families, faithful to the text.
Seif
Family / case
Psak (anchored in the text)
1
The hefsek tahara (the stopping bedikah)
The seven days are counted from the day after the day of stopping. She checks herself on the day she stops in order to "close in purity" (תפסוק בטהרה); this בדיקה is done near בין השמשות (practice לכתחילה).
2
The moch dachuk & the single day
If she saw only one day and stopped that same day, she checks with the moch dachuk (tight wad) present throughout בין השמשות. Rama: בדיעבד, if she checked near בין השמשות and found herself טהורה, even without the moch the whole time → it suffices.
3
Lévanim, ḥalouk bdouk & the count
On the day of stopping she wears a חלוק בדוק (without a כתם), at night places checked sheets, and from the next day begins to count the 7 נקיים. Rama: it is a מנהג כשר that she washes (מים חמין) and wears white (לבנים) at the hefsek (at least washing "בית הקמטים").
4-5, 9
The בדיקות of the seven days
לכתחילה two בדיקות / day (שחרית + near בין השמשות); בדיעבד a single one over the 7 (1st, 7th or a middle day) suffices (s. 4). If the בדיקת ההפסק was טמאה then טהורה some days later → בחזקת טמאה until a true hefsek (s. 5). She who multiplies the בדיקות is משובחת, even with a וסת קבוע (s. 9).
6-8
The cloth & the cases of persons
All the בדיקות (hefsek and 7 days) → old white linen, cotton or clean soft white wool, inserted deeply into the חורין וסדקין "עד מקום שהשמש דש", examined in the light, against an אדמומית (s. 6). The blind woman checks herself and shows a friend (s. 7). Deaf-mute / impaired / mentally ill → other lucid women check them and fix וסתות for them (s. 8).
10-13
Rétzifut, סתירה & poletet
The 7 נקיים must be consecutive: seeing blood even at the eve of the 7th day סותרת everything (s. 10; Rama: י"א that in the first 3 days a כתם is not eased as afterward). The poletet shichvat zera within the 6 עונות of the union סותרת that day → after the union she counts only from the 5th day (יום ה' לשימושה) (s. 11). An error in the count (טבלה and שמשה by mistake) → wait 6 עונות then count (s. 12). She cleans well (מוך/בגד or מים חמין) to expel all the זרע; Rama: י"א that today we are no longer expert (אין אנו בקיאין) (s. 13).
3. שיטת הצמח צדק וחב״ד — Daat HaRav on the hefsek and the בדיקות
Method note (important). This part presents the Chabad halachic approach to Niddah and, here, to the hefsek tahara and the seven clean days. There is a genuine Chabad tradition of psak, whose authority of reference in Niddah is the Tzemach Tzedek of Lubavitch (for Chabad, the "Tzemach Tzedek" always designates that Rebbe). We present it at the level of principle; we attribute to the Tzemach Tzedek of Lubavitch or to a Rebbe no precise psak, responsum number or minhag that we could not verify. For the detail of a case — the hefsek, the moch dachuk, the בדיקות, a color, the poletet — the Chabad practice is to turn to a Chabad Rav or a Dayan, and the woman to a moret kalla: these dinim are learned, they are not deduced alone.
The Tzemach Tzedek of Lubavitch — Chabad's halachic authority of reference in Niddah
The Tzemach Tzedek of Lubavitch — Rabbi Menachem Mendel Schneersohn (1789-1866), third Rebbe of Lubavitch and grandson of the Admour HaZaken — is the poseq of reference of Chabad, especially in טהרת המשפחה. His collection of responsa and pisqei dinim (the שו״ת צמח צדק) covers Yoreh De'ah and the laws of Niddah broadly, and it is to him that the Chabad tradition turns first for these questions. At the level of principle, the Chabad school joins a great stringency in טהרת המשפחה to particular care for the conduct of the בדיקות and of the hefsek — precisely the terrain of this siman. The minhagim of Chabad in the hefsek tahara, the בדיקות and the moch dachuk are a living domain; they are learned from a Chabad Rav and a moret kalla, and we ascribe to them here no detail that we could not attest.
Daat HaRav and the heart of the siman. On the very foundation of this siman — the duty of לפסוק בטהרה, the מוך דחוק, the בדיקות of the seven days, the רציפות and the פולטת — the Chabad approach does not depart from the framework of the Choulhan Aroukh and the Rama, and the Chabad mesorah is known for its stringency in טהרת המשפחה. Its specificity shows in the care brought to the concrete conduct of the hefsek and the בדיקות, and in the systematic referral to the Rav and the moret kalla. We attribute to it no precise disposition on the detail of a בדיקה or a count that is not attested: for actual practice, one follows the instruction of a Chabad Rav.
Lema'asse (Daat HaRav). According to the Chabad tradition, one follows in these matters the Tzemach Tzedek of Lubavitch and the pisqei dinim transmitted in Chabad, with the school's stringency in טהרת המשפחה. For day-to-day application — the hefsek, the moch dachuk, the בדיקות, the color, the poletet and the count — consult your Rav (or a Chabad Rav / Dayan) and a moret kalla: this level presents the principle, it does not rule on your situation, and these practical dinim are learned from a person.
4. הפסק טהרה ומוך דחוק — the stopping bedikah and the tight moch
"Closing in purity": on the day of stopping she performs a בדיקה that establishes she no longer sees — without this hefsek, the count does not run (cf. s. 5).
Near בין השמשות: לכתחילה, the בדיקה of the hefsek is done just before sunset (smoukh to bein hashmashot), as close as possible to the day's limit.
The moch dachuk (s. 2): if she saw only one day, she checks with the moch dachuk (tight wad), present throughout בין השמשות; Rama: בדיעבד, a בדיקה smoukh found טהורה suffices, even without the moch the whole time.
Why smoukh to בין השמשות, and the moch of the single day. The hefsek must attest that the flow has truly stopped: one therefore places it as close as possible to the end of the day, to seal the day in purity. The moch dachuk of the single day (s. 2) is more demanding: since she has only just stopped, a continuous check throughout בין השמשות is required (a tight wad left in place), for fear of a residual flow. On the scope of the Rama's בדיעבד (a single בדיקה smoukh sufficing), the Rishonim cited by the Tour (Rashba) and the Beit Yosef (in the name of the Ramban) are the source. Measuring "smoukh" concretely, the moch and the cases of בדיעבד is learned from a Rav or a moret kalla.
Lema'asse (the hefsek and the moch). The principle: perform the hefsek tahara on the day of stopping, near בין השמשות (before sunset), to "close in purity"; and, for the single day, the moch dachuk present throughout בין השמשות. But the exact moment, the moch and the cases of בדיעבד are learned in practice. Learn these rules from your Rav or a moret kalla; this level sets the principle, it does not cover every situation.
5. לבנים, חלוק בדוק והתחלת הספירה — the white, the checked cloth and the count
The חלוק בדוק: on the day of stopping she wears a checked shirt, without any כתם, and at night places checked sheets (so that a כתם found afterward is truly hers and not pre-existing).
The count from the next day:from the next day, she begins to count the seven clean days (נקיים).
The minhag of white (Rama): מנהג כשר that at the hefsek she washes (hot water) and wears white (לבנים); at least, that she wash "בית הקמטים" (the folds).
Why the white and the checked cloth. The whole point of the seven days is that no blood appear: one therefore prepares the ground so that a possible stain be significant. The חלוק בדוק and the checked sheets rule out pre-existing כתמים; the לבנים make any stain visible (a light background) — that is also why, during these days, one wears white. The Rama adds the bath and the washing of the folds (בית הקמטים) as a מנהג כשר at the hefsek, to remove any residue. The ט״ז and the Niddah acharonim (Sidrei Tahara, Chochmat Adam) specify these usages; their concrete application — which cloth, when to begin — is learned from a Rav or a moret kalla.
Lema'asse (the white and the count). The principle: at the hefsek, wash (hot water, at least the folds), wear a חלוק בדוק and לבנים, place checked sheets, and begin to count from the next day. But the details (the cloth, the minhag of the bath) are points of practice. Learn them from your Rav or a moret kalla; one does not improvise these gestures.
6. בדיקות שבעת הימים — the checks of the seven days
Two בדיקות / day: one in the morning (שחרית), one near בין השמשות, each of the seven days
s. 4
בדיעבד (a single one over the seven)
If she did only one בדיקה — on the 1st, the 7th or a middle day — it suffices
s. 4
The hefsek was טמא then טהור
She remains בחזקת טמאה until a true hefsek בטהרה; one never counts without a valid hefsek
s. 5
She who multiplies the בדיקות
She is משובחת (praiseworthy), even with a וסת קבוע — careful checking is a merit
s. 9
Lekhatchila two, בדיעבד one, and the indispensable hefsek. The ideal count frames the day with two בדיקות (morning and evening), like the hefsek smoukh to בין השמשות: one opens and closes each day in purity. But בדיעבד, a single בדיקה over the seven suffices — provided, says seif 5, that the count was opened by a true hefsek בטהרה: a hefsek טמא, even followed by a בדיקה טהורה some days later, leaves the woman בחזקת טמאה until a valid hefsek. Seif 9 adds a note of spirit: multiplying the בדיקות is משובח. The ט״ז, the Sidrei Tahara and the Chochmat Adam specify these dinim; their application — how many, when, what to do about a forgotten one — is learned from a Rav or a moret kalla.
Lema'asse (the בדיקות). The principle: two בדיקות per day (morning + near בין השמשות) each of the seven days לכתחילה; בדיעבד a single one suffices; the count is valid only after a hefsek בטהרה; and multiplying the בדיקות is praiseworthy. But the cases of a forgotten check and the actual conduct are learned. Learn them from your Rav or a moret kalla, and never rule alone on a color.
7. בגד הבדיקה ומקרים מיוחדים — the bedikah cloth and the special cases
The cloth (s. 6): all the בדיקות → old white linen, cotton or clean soft white wool, inserted deeply into the חורין וסדקין "עד מקום שהשמש דש", and one examines (in daylight) whether there is an אדמומית (reddish tint) on it.
The blind woman (s. 7): she checks herself and shows the cloth to a friend (who judges the color).
Deaf-mute / impaired / mentally ill (s. 8): other lucid women (פקחות) check them and fix וסתות for them, so they may be permitted to their husbands.
The quality of the בדיקה is everything. Since the whole count rests on the absence of blood, the בדיקה must be reliable: a white cloth (to see the color), soft and clean, inserted deep enough עד מקום שהשמש דש, examined in daylight. That is also why seifim 7-8 arrange the cases where the woman cannot judge alone (the blind woman shows a friend) or cannot check herself (the deaf-mute, the impaired): one then entrusts the בדיקה and the fixing of the וסתות to lucid women. The question of colors (מראות) is one of the most delicate points of Niddah (cf. siman 188): one never rules alone on a doubtful tint. The ט״ז and the acharonim specify the cloth, the light and the מראות; one learns them from a Rav or a moret kalla.
Lema'asse (the cloth and the cases). The principle: a בדיקה with white linen, cotton or soft clean wool, deeply (עד מקום שהשמש דש), examined in daylight; and, for those who cannot judge or check themselves, recourse to lucid women. But before a doubtful color, one never decides alone — one shows it to a Rav. Learn these rules from your Rav or a moret kalla.
8. רציפות, סתירה ופולטת — continuity, annulment and the poletet
The 7 נקיים must be consecutive; seeing blood even at the eve of the 7th day סותרת everything → redo hefsek + 7
s. 10
Rama (the כתם, first 3 days)
י"א that in the first 3 days of the count, a כתם is not eased (אין תולין) as on the following days
s. 10
The poletet shichvat zera
Within the 6 עונות of the union, the poletet סותרת that day → after the union, one counts only from the 5th day (יום ה' לשימושה)
s. 11
Error in the count
If she counted a day by mistake, טבלה and שמשה → wait 6 עונות then count (a סתירה after 7 → טובלת בכל עת)
s. 12
Why a sighting סותרת, and counting from the 5th day. The rétzifut is absolute: a sighting, even at the eve of the seventh day, annuls the whole count — one starts again with the hefsek then seven days (s. 10). The logic of the poletet שכבת זרע (s. 11) is that emitted seed counts as a ראייה: as long as she may still emit it (the 6 עונות following the union), a day on which she emits it is סותר. Hence the practical rule: after a union, she begins to count only from the fifth day (יום ה' לשימושה), when the 6 עונות have passed — a point in direct connection with siman 193 (the בעילת מצוה). The Rama (s. 10) discusses the כתם of the first three days (י"א: one does not ease it as afterward). These reckonings (עונות, the count) are learned from a Rav or a moret kalla.
Lema'asse (rétzifut, poletet). The principle: the seven days are consecutive (a sighting, even at the 7th eve, סותרת); and the poletet within the 6 עונות of the union סותרת, hence counting from the 5th day after the union. But the reckoning of the עונות, the כתם of the first days and the cases of error are settled case by case. Consult your Rav or a moret kalla; and a stain during the seven days is a שאלה, never a decision alone (cf. siman 190).
9. הקינוח והרחיצה — the cleaning, and the Rama's אין אנו בקיאין
To prevent a poletet from coming to סותר her count, the woman who wishes to begin counting from the day after the union may, per the Mehaber, clean well — with a moch or a cloth, or by washing in hot water — to expel all the seed (להפליט כל הזרע). But the Rama brings a major reservation: י"א that today "אין אנו בקיאין" — we are no longer expert enough to rely on this cleaning. The practical consequence follows directly: this is precisely the kind of point where one does not decide alone, but follows the instruction of one's Rav and the conduct taught by a moret kalla.
The cleaning and the "אין אנו בקיאין". Seif 13 offers a way not to wait the 6 עונות: actively expel all the seed (moch, cloth or hot water), so that nothing remains to be emitted. But the Rama rules that in our day we are no longer expert (אין אנו בקיאין) at judging that all has been expelled: one does not rely on it, and one keeps to counting from the 5th day (s. 11). This is the accepted usage. This "אין אנו בקיאין" of the Rama recurs in several places in Niddah (cf. the neighboring question of expertise in the count): it signals the domains where contemporary practice gives up a fine חשבון and follows a fixed rule. One learns this conduct from a Rav or a moret kalla.
Lema'asse (the cleaning). The principle: the Mehaber permits cleaning (moch, cloth, hot water) to expel the seed and count from the day after the union; but the Rama says that today we do not rely on it (אין אנו בקיאין), and one counts from the 5th day (s. 11). Follow the usage and the instruction of your Rav. Learn this conduct from your Rav or a moret kalla.
10. פסיקת זמננו וסיכום מעשי — contemporary psika and the recap
Method note. The works cited below extend the principles of siman 196 for today's practice. They are cited as recognized currents of psika, to be confirmed with a Rav or a moret kalla before any application. We cite only real and attested positions; we invoke no responsum number or minhag that we could not verify — in particular for the Chabad minhagim, given at the level of principle.
For Sephardim, contemporary psika starts from the Beit Yosef and the Shach: the practical reference is the Taharat haBayit of Rav Ovadia Yosef (and its abridgement Yalkout Yosef — Taharat haBayit), which details the hefsek, the בדיקות, the seven days and the poletet. For Ashkenazim, it starts from the Rama, the Shach and the Taz, 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). For the 20th-21st 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 treats in detail the hefsek tahara, the moch dachuk, the בדיקות and the count. All insist on learning these dinim from a מורה הוראה and a moret kalla — for these are rules of daily life, transmitted from person to person.
Point of the siman
Contemporary orientation (to verify)
Hefsek tahara / moch dachuk
Stopping bedikah smoukh to בין השמשות; moch dachuk for the single day → Taharat haBayit, Badei haShulchan; Rav or moret kalla.
Lévanim / חלוק בדוק
Wash, white, checked cloth and sheets, count from the next day → Shach, Sidrei Tahara, Shevet haLevi; Rav or moret kalla.
בדיקות of the seven days
Two a day לכתחילה, one suffices בדיעבד, white cloth עד מקום שהשמש דש → Taz, Aruch haShulchan, Badei haShulchan; doubtful color → Rav.
Rétzifut / poletet
A sighting סותרת (even at the 7th); count from the 5th day after the union → Sidrei Tahara, Shevet haLevi; שאלה to the Rav (cf. 190, 193).
Chabad within the psika
For Chabad practice on this foundation, one refers to the Tzemach Tzedek of Lubavitch (whose שו״ת covers the הלכות נדה) and to the decisions transmitted in Chabad, with the care proper to the school — stringency in טהרת המשפחה joined to attention to the conduct of the hefsek and the בדיקות. The minhagim of Chabad in the hefsek tahara, the בדיקות and the count are a living domain, learned from a Chabad Rav and a moret kalla. We attribute here no precise psak or minhag that would not be verifiable; for the detail of a case, one turns to a Chabad Rav or a Dayan, and the woman to a moret kalla.
טבלה — the six families of the siman, in practice
Family
In substance
Reference
Hefsek tahara & moch dachuk
Stopping bedikah smoukh to בין השמשות; moch dachuk for the single day (the Rama's בדיעבד)
Mehaber, Rama (196:1-2)
Lévanim & count
חלוק בדוק, checked sheets, wash and לבנים, count from the next day
Mehaber, Rama (196:3)
The בדיקות of the 7 days
Two a day לכתחילה, one בדיעבד; hefsek בטהרה indispensable; multiplying = משובחת
Mehaber (196:4-5, 9)
Cloth & cases of persons
White linen / cotton / soft wool, עד מקום שהשמש דש; blind, deaf, impaired
Mehaber (196:6-8)
Rétzifut & סתירה
7 consecutive days; a sighting (even at the 7th) סותרת; כתם of the first 3 days (Rama)
Mehaber, Rama (196:10)
Poletet & cleaning
Poletet within the 6 עונות סותרת → count from the 5th day; cleaning; אין אנו בקיאין
Mehaber, Rama (196:11-13)
טבלה — who says what (nossei kelim of the siman)
Posek
Decisive contribution (corpus-anchored)
Mehaber
The hefsek tahara smoukh to בין השמשות; the moch dachuk of the single day; the חלוק בדוק and counting from the next day; the בדיקות of the seven days (לכתחילה two, בדיעבד one); the cloth (עד מקום שהשמש דש) and the cases of persons; the rétzifut (סתירה even at the 7th); the poletet (count from the 5th day); and the cleaning.
Rama (הגה)
The precisions and קולות: the בדיעבד of the moch (s. 2); the מנהג כשר of washing and wearing לבנים at the hefsek (s. 3); the כתם of the first 3 days of the count (s. 10); and the אין אנו בקיאין on the cleaning of the poletet today (s. 13).
Taz
Precisions on the hefsek, the moch dachuk, the בדיקות, the cloth, the poletet and the סתירה (the details of the siman's psak).
Shach (Siftei Kohen)
On the principles of the hefsek and the בדיקות (to be completed by Sidrei Tahara / Chochmat Adam, major references on Niddah).
טבלה — Daat HaRav and contemporary currents (to verify)
Chabad (Daat HaRav): the Tzemach Tzedek of Lubavitch (Rabbi Menachem Mendel Schneersohn, 3rd Rebbe of Lubavitch, 1789-1866) is the poseq of reference of Chabad on Niddah; his שו״ת covers the הלכות נדה. The Chabad school joins stringency in טהרת המשפחה and care for the hefsek and the בדיקות; the Chabad minhagim of the hefsek tahara and the count are learned from a Chabad Rav and a moret kalla. (No precise psak or minhag is attributed here without a source.)
Sephardim: Taharat haBayit (Rav Ovadia Yosef); Yalkout Yosef — Taharat haBayit (Rav Yitzhak Yosef). They extend the Beit Yosef and the Shach: the detail of the hefsek, the בדיקות and the count, and the recourse to the Rav and the moret kalla.
Ashkenazim: Taz; Sidrei Tahara (the key commentary on Niddah); Chochmat Adam / Binat Adam; Aruch haShulchan (YD); Shevet haLevi (Rav Wozner); Badei haShulchan (the detail of the hefsek and the בדיקות). One brings these dinim to a מורה הוראה and a moret kalla.
On the substance, retain the six families: the hefsek tahara (stopping bedikah smoukh to בין השמשות, moch dachuk of the single day); the לבנים and the count (חלוק בדוק, wash, count from the next day); the בדיקות of the seven days (two לכתחילה, one בדיעבד, hefsek בטהרה indispensable); the cloth and the cases of persons (white linen עד מקום שהשמש דש; blind, deaf); the rétzifut and the סתירה (a sighting even at the 7th day סותרת); and the poletet (count from the 5th day) with the cleaning and the Rama's אין אנו בקיאין.
Daat HaRav (Chabad): one follows the Tzemach Tzedek of Lubavitch and the pisqei dinim of Chabad, with the care of the school (stringency in טהרת המשפחה joined to attention to the hefsek and the בדיקות); the minhagim are learned from a Chabad Rav and a moret kalla.
Halacha lema'asse: Beit Yosef, Rama, Shach, Taz, Sidrei Tahara, Chochmat Adam, Aruch haShulchan, and the contemporary pesak (Taharat haBayit, Shevet haLevi, Badei haShulchan) — all on these same families.
The golden rule of this siman: the hefsek tahara, the בדיקות and the count of the seven days are concrete rules of daily life, fine and many, that are learned from a person. One never rules alone on a color or a doubt. For any application, and above all before a stain or a question of the count, consult your Rav or a moret kalla.
~ ~ ~ ~ ~ DAAT · הרב יוסף חיים סממה
תלמיד חכם · מעביר שיעורים בהלכה ובחסידות דעת הרב והלכה למעשה בדיני הפסק טהרה וז' נקיים · סימן קצ״ו · 🕯️ Level 4 — Daat HaRav (Chabad) & Halacha lema'asse
⚠️ This content is for study (טהרת המשפחה). The positions cited (Daat HaRav / Chabad, Sephardi and Ashkenazi currents) are landmarks, not a personal psak. The hefsek tahara, the בדיקות and the count of the seven days are rules למעשה: for any practical application (לְמַעֲשֶׂה), and above all before a doubtful color or stain, learn them from a qualified Rav (or a Chabad Rav / Dayan) or a moret kalla — and never rule alone.