Siman 197 — The Time of the Tevilah (sheLo Titbol baYom): No Purity Without Immersion, the Night of the 8th Day, and Cases of Force Majeure
סימן קצ״ז · דעת הרב והלכה למעשה
דיני זמן הטבילה — אין טהרה אלא בטבילה, טבילה בזמנה, ליל שבת, סרך בתה ואונס
שיטת הצמח צדק וחב״ד · פסק הבית יוסף והרמ״א · נושאי הכלים והפוסקים בזמננו · להלכה למעשה, אל רב, בלנית 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 time of the טבילה,
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, the balanit or a moret kalla
Subject:
שולחן ערוך יורה דעה סימן קצ״ז (ה' סעיפים)
דיני זמן הטבילה: אין טהרה אלא בטבילה במקוה הראוי ; מצוה לטבול בזמנה שלא לבטל פריה ורביה ; טבילה בליל שבת ; אסור לטבול ביום משום סרך בתה ; טבילת כלות ; אונס ; בדיעבד עלתה טבילה ולא תשמש עד הלילה
Register (the טבילה at the mikvé):
The siman governs the time of the טבילה:
why by night, the mitsva not to delay it,
the ליל שבת, the כלות and the cases of force majeure.
These are rules למעשה, fine and concrete, that one
presents with dignity, sobriety and modesty, without crudeness.
Every practical conclusion defers to your Rav, the balanit or a moret kalla.
Writing and iyun:
הרב יוסף חיים סממה · DAAT
How to read this level. Siman 197 governs the time of the טבילה — when, and when one does not immerse. The Mehaber's principle: there is no טהרה without טבילה; time alone does not purify, and one who unites with a נדה (or זבה, or יולדת) who has not immersed כראוי in a מקוה ראוי is חייב כרת, even after years. The siman has five seifim (ה' סעיפים), which may be followed in order: (1) no טהרה without טבילה; (2) the מצוה to immerse בזמנה (the night of the 8th, פריה ורביה) and the leniency of the ליל שבת (Rama); (3) the prohibition to immerse by day משום סרך בתה, and the חידוש of the כלות; (4) the cases of אונס (the 8th by day permitted, never the 7th); (5) the בדיעבד (עלתה לה טבילה, but לא תשמש עד הלילה ותסתיר טבילתה). 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 time of the טבילה, the ליל שבת, the חפיפה and the cases of אונס are concrete rules that one learns; therefore every conclusion (lema'asse) ends by referring you to your Rav, to the balanit or to a moret kalla — one learns these dinim from a person, and one never rules alone on a doubt.
📑 תוכן העניינים
שורש הסימן — אין טהרה אלא בטבילה (ה' סעיפים)
פסק המחבר והרמ״א — מסגרת הסימן בה' סעיפים
שיטת הצמח צדק וחב״ד — דעת הרב בזמן הטבילה
אין טהרה אלא בטבילה — הזמן אינו מטהר ; כרת ומקוה ראוי
טבילה בזמנה וליל שבת — מצוה שלא לבטל פריה ורביה ; קולת הרמ״א
אסור לטבול ביום — סרך בתה — וחידוש הכלות קודם החופה
אונס — בשמיני מבעוד יום ; בשביעי לעולם לא
בדיעבד — עלתה לה טבילה — ולא תשמש עד הלילה ותסתיר טבילתה
פסיקת זמננו וסיכום מעשי — אל רב, בלנית או מורת כלה
📜 The Text of the Choulhan Aroukh — seif Alef (no טהרה without טבילה)
1. No טהרה without טבילה. The נדה, the זבה and the יולדת do not leave their טומאה without טבילה: even after years, one who unites with one of them is חייב כרת — unless they immersed כראוי, in a מקוה ראוי (a valid mikvé). The passage of time does not purify: only the טבילה does.
1. שורש הסימן — אין טהרה אלא בטבילה, and the nature of the moment
The foundation. The whole siman rests on one principle: the passage of time does not purify — only the טבילה does. A nidah woman who counted her seven clean days but did not immerse remains בטומאתה, אפילו אחר כמה שנים, and one who unites with her is חייב כרת. The siman therefore does not deal with the how of the טבילה (the mikvé, its validity — simanim 198, 201), but with its time: when one does it (by night, בזמנה) and when one does not (by day, except for אונס). From this foundation — אין טהרה אלא בטבילה — flow all the rules of the hour: the mitsva not to delay it, the ליל שבת, סרך בתה, the כלות and the בדיעבד.
The logic of the moment: by night, בזמנה, and the exceptions. Three threads run through the siman. (a) The טבילה is done by night — never by day — משום סרך בתה (seif 3): this is the basic rule of when. (b) It must, לכתחילה, be done בזמנה (the night of the eighth), so as not to annul פריה ורביה even a single night (seif 2). (c) The exceptions shape the edges: the ליל שבת (Rama, seif 2), the כלות before the חופה who immerse by day (seif 3), the אונס that permits the 8th by day but never the 7th (seif 4), and the בדיעבד that validates a טבילה done wrongly (seif 5). All this — above all the ליל שבת, the חפיפה and the cases of אונס — is learned from a Rav, the balanit or a moret kalla.
2. פסק המחבר והרמ״א — the map of the siman (ה' סעיפים)
Siman 197 has five seifim. The Mehaber sets the principle (no טהרה without טבילה), the mitsva to immerse בזמנה, the prohibition to immerse by day, the case of אונס and the בדיעבד; the Rama (הגה) glosses the leniency of the ליל שבת, the חידוש of the כלות and the conduct of the בדיעבד. Here is the map, faithful to the text.
Seif
Family / case
Psak (anchored in the text)
1
No טהרה without טבילה
The נדה, the זבה, the יולדת do not leave their טומאה without טבילה; even after years, one who unites with her is חייב כרת, unless she immersed כראוי במקוה הראוי.
2
טבילה בזמנה & the ליל שבת
If the husband is in town, it is a מצוה to immerse בזמנה (the night of the 8th) so as not to annul פריה ורביה, even by one night. Rama: permitted to immerse ליל שבת if she could not before (and only if the husband is in town); if she could before (after לידה, or husband returned ערב שבת) → י"א forbidden (usage varies by place; אין מרחיקין הטבילה מן החפיפה).
3
אסור לטבול ביום — סרך בתה & the כלות
Forbidden to immerse the 7th day (by day); and even on the 8th or 9th day, she does not immerse by day — משום סרך בתה (lest the daughter imitate and immerse on the 7th day itself). Rama: the כלות who immerse before the חופה may immerse by day (they reach the חתן only at night); after the חופה, their law is like that of other women.
4
The cases of אונס
Where there is אונס (cold, fear of thieves, closing of the city gates…), she may immerse the 8th day by day (מבעוד יום); but the 7th day she does not immerse by day even באונס.
5
בדיעבד — עלתה לה טבילה
If she immersed the 8th by day without אונס → עלתה לה טבילה (the טבילה counts); and even the 7th by day, עלתה לה טבילה. Rama: nonetheless she does not unite, even on the 8th, before night, and hides her טבילה from her husband until night (so as not to come to immerse by day).
3. שיטת הצמח צדק וחב״ד — Daat HaRav on the time of the טבילה
Method note (important). This part presents the Chabad halachic approach to Niddah and, here, to the time of the טבילה. 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 time of the טבילה, the ליל שבת, the Friday חפיפה, an אונס — the Chabad practice is to turn to a Chabad Rav or a Dayan, and the woman to a balanit or 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 טבילה and of its time — precisely the terrain of this siman. The minhagim of Chabad in the time of the טבילה, the טבילה בזמנה and the conduct of the ליל שבת are a living domain; they are learned from a Chabad Rav, a balanit 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 — אין טהרה אלא בטבילה, the טבילה בזמנה, the prohibition to immerse ביום משום סרך בתה, the ליל שבת and the בדיעבד — 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 טבילה and of its time, and in the systematic referral to the Rav, the balanit and the moret kalla. We attribute to it no precise disposition on the detail of a ליל שבת or an אונס 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 time of the טבילה, the טבילה בזמנה, the ליל שבת, the חפיפה and the אונס — consult your Rav (or a Chabad Rav / Dayan), the balanit 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. אין טהרה אלא בטבילה — time does not purify, and the מקוה הראוי
Time does not purify: neither the passing of the days nor the fact that the blood has stopped removes the טומאה — only the טבילה. So long as she has not immersed, she remains נדה, even after years.
חייב כרת: one who unites with a נדה (or זבה, or יולדת) who has not immersed כראוי is liable to כרת — the gravity of the דאורייתא.
כראוי במקוה הראוי: the טבילה counts only if done properly (without חציצה, full immersion) and in a valid mikvé (the subject of simanim 198 and 201). Our siman, for its part, deals with the time.
Why this principle opens the siman. Before regulating the when of the טבילה, the Mehaber sets the why: the טבילה is not a formality that time could replace. The blood may have stopped, the seven נקיים may have been counted — without טבילה, nothing has changed, and the union remains an איסור כרת. This is what gives the siman all its weight: the "moment" it will speak of is not a convenience, it is the instant at which the passage to טהרה really takes place. The conditions of validity (the מקוה הראוי, the proper טבילה, the absence of חציצה) belong to simanim 198 and 201; here, one retains only that one must immerse, and that the time of it is set by the following seifim. All this is learned from a Rav, the balanit or a moret kalla.
Lema'asse (the principle). The principle: no טהרה without טבילה — time does not purify, and union with a woman not yet immersed is an איסור כרת, even after years. The טבילה must be done כראוי, in a מקוה ראוי (validity: simanim 198, 201). But the concrete validity of the mikvé and of the טבילה is learned in practice. Learn these rules from your Rav, the balanit or a moret kalla; this level sets the principle, it does not cover every situation.
5. טבילה בזמנה וליל שבת — immersing in its time, and the night of the Shabbat
The mitsva בזמנה (Mehaber): if the husband is in town, it is a מצוה to immerse the night of the 8th (בזמנה), so as not to annul פריה ורביה even by a single night.
The ליל שבת permitted (Rama): she may immerse ליל שבת if she could not before, and only if the husband is in town; otherwise (husband absent) it is forbidden.
If she could before: if she could immerse before (after a לידה, or husband returned ערב שבת) → י"א that she does not immerse on ליל שבת. It is a usage that varies by place: where one is lenient, do not be stringent; where one is stringent, even מוצאי שבת she does not immerse — אין מרחיקין הטבילה מן החפיפה (one does not distance the טבילה from the חפיפה).
Why בזמנה, and the rationale of the חפיפה. The טבילה בזמנה (the night of the eighth, as soon as it is permitted) is a מצוה tied to פריה ורביה: one does not delay the union by a single night without need (when the husband is in town). From this arises the question of the ליל שבת: the Rama, in the name of many Rishonim (ר"ח, בה"ג, סמ"ג…), permits immersing on ליל שבת if she could not before — the טבילה בזמנה prevails. But if she could before, some forbid it (Terumat haDeshen). The thread of the restrictions is אין מרחיקין הטבילה מן החפיפה: the חפיפה (the combing and preparation) must be close to the טבילה — hence the difficulty of the Friday (the חפיפה is done before Shabbat) and the care required. Measuring "could not before" concretely, the Friday חפיפה and the local usage is learned from a Rav, the balanit or a moret kalla.
Lema'asse (בזמנה and the ליל שבת). The principle: immersing בזמנה (the night of the 8th) is a מצוה when the husband is in town; one may immerse ליל שבת if one could not before (and only if the husband is in town); if one could before, it depends on the local usage. But the ליל שבת and the Friday חפיפה are a שאלה to the Rav — each situation has its details. Learn these rules from your Rav, the balanit or a moret kalla, and do not decide alone for the Shabbat.
6. אסור לטבול ביום — סרך בתה, and the חידוש of the כלות
The prohibition of the day, and the exception of the brides
סרך בתה (Mehaber):forbidden to immerse the 7th day by day; and even if she waits to the 8th or 9th day, she does not immerse by day — lest her daughter imitate and immerse on the 7th day itself (not distinguishing that her mother immersed after the seven, and not on the 7th).
The כלות before the חופה (Rama): the brides who immerse before the חופה may immerse by day — for they reach the חתן only at night (the reason of סרך בתה does not apply).
After the חופה: once married, their law is like that of other women — they no longer immerse by day.
Why by night, and the חידוש of the כלות. The basic rule is that the טבילה is done by night. The reason is not validity (by day too it would be valid, cf. seif 5), but a גזרה: סרך בתה — the daughter who would see her mother immerse by day might, in imitation, come to immerse on the 7th day itself, without grasping that her mother immersed after the seven (on the 8th or 9th), and not on the 7th. To remove all confusion, one forbids immersing by day even beyond the 7th. The Rama brings the חידוש of the כלות: the bride who immerses before the חופה may do so by day, for she reaches her husband only at night — there is therefore not the risk that the גזרה seeks to avert; but after the חופה, her law joins that of other women. This point — the טבילה of the כלה, its time, its preparation — is learned in particular from a moret kalla.
Lema'asse (the day and the כלות). The principle: the טבילה is done by night, never by day — even beyond the 7th day — משום סרך בתה; only the כלות before the חופה may immerse by day, and after the חופה their law joins that of other women. But the טבילה of the bride (its time, its preparation) is conducted under guidance. Learn these rules from your Rav and, for the כלה, from a moret kalla or the balanit.
Cold (צנה), fear of thieves (פחד גנבים), closing of the city gates → she may immerse the 8th day מבעוד יום (by day)
s. 4
אונס on the 7th day
On the 7th day, she does not immerse by day — even באונס: the 7th day is stricter (risk of confusion with the count)
s. 4
The hierarchy
The 8th (after the seven) tolerates the day באונס; the 7th (still within the count) never tolerates it
s. 4
Why the 8th yields to the אונס, and not the 7th. In a case of real אונס — when immersing at night would be dangerous or impossible (cold, thieves, city gates closed) — one permits immersing the 8th day by day (מבעוד יום). Why the 8th and not the 7th? The eighth day is after the seven נקיים: immersing by day no longer risks the confusion of the count. The seventh, however, is still the last day of the count: to immerse by day on it is exactly the gesture that the גזרה of סרך בתה fears (that one come to immerse on the 7th itself, before the end of the seven). So the 7th by day remains forbidden even באונס. The ט״ז and the Niddah acharonim (Sidrei Tahara, Chochmat Adam) specify what is an acceptable אונס; one learns it from a Rav, the balanit or a moret kalla.
Lema'asse (the אונס). The principle: in a case of אונס (cold, fear of thieves, closed gates…), she may immerse the 8th day by day; but never the 7th by day, even באונס. Now "what is an אונס" (travel, security, mikvé hours) is judged case by case. Consult your Rav, the balanit or a moret kalla; this is not a decision one takes alone.
If the woman transgressed and immersed by day — whether on the 8th day (without even an אונס) or even on the 7th day —, עלתה לה טבילה: the טבילה counts, she need not repeat it. But the Rama adds an essential conduct: she does not unite, even on the 8th, before night, and she hides her טבילה from her husband until night (ותסתיר טבילתה) — so as not to come, another time, to immerse by day in order to unite at once. The validity בדיעבד therefore does not lift the restraint לכתחילה: one waits for the night, and keeps discretion. This is typically a point that one does not decide alone, but learns.
Why עלתה לה טבילה, and why nonetheless to wait. The prohibition to immerse by day (seif 3) is not a condition of validity of the טבילה: it is a גזרה (סרך בתה). So, בדיעבד, if she immersed by day — on the 8th or even the 7th —, the טבילה is valid (עלתה לה טבילה); one does not make her repeat it. But the Rama maintains two restraints: (a) לא תשמש עד הלילה — she does not unite before night, even on the 8th, so as not to trivialize the gesture; (b) ותסתיר טבילתה — she hides her טבילה from her husband until night, lest by uniting at once she become accustomed to immersing by day. The בדיעבד saves the act done; it never becomes a path לכתחילה. How to conduct oneself concretely in such a case is learned from a Rav, the balanit or a moret kalla.
Lema'asse (the בדיעבד). The principle: if she immersed by day (on the 8th, even the 7th), עלתה לה טבילה — the טבילה counts, one does not repeat it; but (Rama) she does not unite before night, even on the 8th, and hides her טבילה until night. But before a concrete case (did she immerse properly? what to do?), one does not decide alone. Consult your Rav, the balanit or a moret kalla, and keep the conduct of restraint until night.
9. פסיקת זמננו וסיכום מעשי — contemporary psika and the recap
Method note. The works cited below extend the principles of siman 197 for today's practice. They are cited as recognized currents of psika, to be confirmed with a Rav, the balanit 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 time of the טבילה, the טבילה בזמנה, the ליל שבת and the conduct of the כלה. 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 טבילה בזמנה, the ליל שבת, the חפיפה and the cases of אונס. All insist on learning these dinim from a מורה הוראה, a balanit and a moret kalla — for these are rules of daily life, transmitted from person to person.
Point of the siman
Contemporary orientation (to verify)
אין טהרה אלא בטבילה
Time does not purify; כרת; טבילה כראוי במקוה הראוי (validity: 198, 201) → Taharat haBayit, Badei haShulchan; Rav or balanit.
טבילה בזמנה / ליל שבת
Mitsva not to delay (husband in town); ליל שבת if could not before; Friday חפיפה → Shach, Sidrei Tahara, Shevet haLevi; שאלה to the Rav.
סרך בתה / the כלות
Immerse by night, never by day (even beyond the 7th); the כלות before the חופה by day → Taz, Aruch haShulchan, Badei haShulchan; moret kalla.
אונס / בדיעבד
8th by day באונס, never the 7th; בדיעבד עלתה טבילה, but לא תשמש עד הלילה → Sidrei Tahara, Shevet haLevi; שאלה to the Rav.
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 time of the טבילה and the conduct of the ליל שבת. The minhagim of Chabad in the טבילה בזמנה, the ליל שבת and the חפיפה are a living domain, learned from a Chabad Rav, a balanit 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 balanit or a moret kalla.
טבלה — the five seifim of the siman, in practice
Seif
In substance
Reference
אין טהרה אלא בטבילה
Time does not purify; כרת; טבילה כראוי במקוה הראוי
Mehaber (197:1)
טבילה בזמנה & ליל שבת
Mitsva בזמנה (husband in town, פריה ורביה); ליל שבת if could not before; חפיפה close
Mehaber, Rama (197:2)
אסור לטבול ביום — סרך בתה
By night, never by day (even on the 8th/9th); the כלות before the חופה by day
Mehaber, Rama (197:3)
אונס
8th day by day permitted באונס; the 7th never, even באונס
Mehaber (197:4)
בדיעבד
Immersed by day (8th/7th) → עלתה לה טבילה; but לא תשמש עד הלילה ותסתיר טבילתה
Mehaber, Rama (197:5)
טבלה — who says what (nossei kelim of the siman)
Posek
Decisive contribution (corpus-anchored)
Mehaber
The principle (no טהרה without טבילה, כרת, מקוה הראוי); the מצוה to immerse בזמנה (husband in town, פריה ורביה); the prohibition to immerse by day משום סרך בתה (even beyond the 7th); the אונס (8th by day, never the 7th); and the בדיעבד (עלתה לה טבילה).
Rama (הגה)
The precisions and קולות: the leniency of the ליל שבת (husband in town, could not before; אין מרחיקין הטבילה מן החפיפה); the חידוש of the כלות who immerse by day before the חופה; and the conduct of the בדיעבד (לא תשמש עד הלילה ותסתיר טבילתה).
Taz
Precisions on the טבילה בזמנה, the ליל שבת, סרך בתה, the אונס and the בדיעבד (the details of the siman's psak).
Shach (Siftei Kohen)
On the principles of the time of the טבילה (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 time of the טבילה and the ליל שבת; the Chabad minhagim of the טבילה בזמנה are learned from a Chabad Rav, a balanit 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 time of the טבילה, the ליל שבת and the conduct of the כלה, and the recourse to the Rav, the balanit 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 טבילה בזמנה and the ליל שבת). One brings these dinim to a מורה הוראה, a balanit and a moret kalla.
On the substance, retain the five seifim: no טהרה without טבילה (time does not purify, כרת, מקוה ראוי); the טבילה בזמנה (mitsva when the husband is in town) and the ליל שבת (if could not before; חפיפה close); the prohibition to immerse by day משום סרך בתה (even beyond the 7th), with the חידוש of the כלות; the אונס (8th by day, never the 7th); and the בדיעבד (עלתה לה טבילה, but לא תשמש עד הלילה ותסתיר טבילתה).
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 time of the טבילה and the ליל שבת); the minhagim are learned from a Chabad Rav, a balanit 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 seifim.
The golden rule of this siman: the time of the טבילה, the ליל שבת, the חפיפה and the cases of אונס are concrete rules of daily life that are learned from a person. One never rules alone on a doubt. For any application, and above all for the Shabbat or an אונס, consult your Rav, the balanit or a moret kalla.
~ ~ ~ ~ ~ DAAT · הרב יוסף חיים סממה
תלמיד חכם · מעביר שיעורים בהלכה ובחסידות דעת הרב והלכה למעשה בדיני זמן הטבילה · סימן קצ״ז · 🕯️ 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 time of the טבילה, the ליל שבת, the חפיפה and the cases of אונס are rules למעשה: for any practical application (לְמַעֲשֶׂה), and above all for the Shabbat or an אונס, learn them from a qualified Rav (or a Chabad Rav / Dayan), the balanit or a moret kalla — and never rule alone.