Forbidden Intercourse Chapter 11

כָּל שֶׁאָמַרְנוּ בְּנִדָּה וְזָבָה וְיוֹלֶדֶת הוּא דִּין תּוֹרָה. וּכְמִשְׁפָּטִים אֵלּוּ הָיוּ עוֹשִׂין כְּשֶׁהָיוּ בֵּית דִּין הַגָּדוֹל מְצוּיִין וְהָיוּ שָׁם חֲכָמִים גְּדוֹלִים שֶׁמַּכִּירִים הַדָּמִים וְאִם נוֹלַד לָהֶם סָפֵק בִּרְאִיּוֹת אוֹ בִּימֵי נִדָּה וְזִיבָה יַעֲלוּ לְבֵית דִּין וְיִשְׁאֲלוּ כְּמוֹ שֶׁהִבְטִיחָה תּוֹרָה עֲלֵיהֶן שֶׁנֶּאֱמַר (דברים יז ח) "כִּי יִפָּלֵא מִמְּךָ דָּבָר לַמִּשְׁפָּט בֵּין דָּם לְדָם בֵּין דִּין לְדִין", בֵּין דַּם נִדָּה לְדַם זִיבָה. וּבְאוֹתָן הַיָּמִים הָיוּ בְּנוֹת יִשְׂרָאֵל נִזְהָרוֹת מִדָּבָר זֶה וּמְשַׁמְּרוֹת וִסְתוֹתֵיהֶן וְסוֹפְרוֹת תָּמִיד יְמֵי הַנִּדָּה וִימֵי הַזִּיבָה:

All of what was said with regard to [the laws of] niddah, zivah, and childbirth applies with regard to Scriptural Law. [The Jews] would follow these laws when the Supreme Sanhedrin held sessions and it included great sages who were familiar with [the types of] blood. If a doubt arose [for the lesser judges] with regard to the discovery of blood or the days of niddah and zivah, they could ascend to the Supreme Sanhedrin and ask them. As the Torah promised concerning them [Deuteronomy 17:8]: "If a matter of judgment is unknown to you concerning one type of blood or another, or one judgment and anotherו [you shall ascend to the place that G-d shall choose]." ["Concerning one type of blood or another"] means "between the blood of niddah and the blood of zivah. In that era, Jewish women would be careful concerning this matter and would pay attention to their monthly patterns and would always count the "days of niddah" and the "days of zivah."

וְטֹרַח גָּדוֹל יֵשׁ בְּמִנְיַן הַיָּמִים וּפְעָמִים רַבּוֹת יָבוֹאוּ לִידֵי סָפֵק. שֶׁאֲפִלּוּ רָאֲתָה הַבַּת דָּם בְּיוֹם הַלֵּדָה מֵאוֹתוֹ הַיּוֹם מַתְחִילִין לִמְנוֹת לָהּ יְמֵי נִדָּה וִימֵי זִיבָה כְּמוֹ שֶׁבֵּאַרְנוּ. וּלְפִיכָךְ לֹא תִּטָּמֵא הַבַּת בְּזִיבָה אֶלָּא בַּת עֲשָׂרָה יָמִים שֶׁאִם רָאֲתָה בַּיּוֹם שֶׁנּוֹלְדָה הֲרֵי זוֹ נִדָּה שִׁבְעַת יָמִים וּשְׁלֹשֶׁת יָמִים סָמוּךְ לְנִדָּתָהּ הֲרֵי עֲשָׂרָה יָמִים. הִנֵּה לָמַדְתָּ שֶׁמִּתְּחִלַּת רְאִיָּה מַתְחֶלֶת לִמְנוֹת יְמֵי נִדָּה וִימֵי זִיבָה כָּל יָמֶיהָ וַאֲפִלּוּ רָאֲתָה וְהִיא קְטַנָּה:

It is very difficult to keep track of the counting of the dates. Many times doubts will arise. For even if a woman discovered bleeding on the day she was born, she must begin counting the "days of niddah" and the "days of zivah," as we explained. Therefore a girl cannot become impure as a zavah until she is ten days old. For if she discovered bleeding on the day that she was born, she would be a niddah for seven days. [Then to be a zavah, she would have to discover bleeding] on the three days directly following the "days of niddah." Thus [she would be] ten days [old]. Thus we learned that she begins counting the "days of niddah" and the "days of zivah" from the first time she discovers uterine bleeding throughout her entire life. [This applies] even if [the first time] she discovers bleeding is when she is a minor.

וּבִימֵי חַכְמֵי הַגְּמָרָא נִסְתַּפֵּק הַדָּבָר הַרְבֵּה בִּרְאִיַּת הַדָּמִים וְנִתְקַלְקְלוּ הַוְּסָתוֹת. לְפִי שֶׁלֹּא הָיָה כֹּחַ בְּכָל הַנָּשִׁים לִמְנוֹת יְמֵי נִדָּה וִימֵי זִיבָה. לְפִיכָךְ הֶחְמִירוּ חֲכָמִים בְּדָבָר זֶה וְגָזְרוּ שֶׁיְּהוּ כָּל יְמֵי הָאִשָּׁה כִּימֵי זִיבָתָהּ וְיִהְיֶה כָּל דָּם שֶׁתִּרְאֶה סְפֵק דַּם זִיבוּת:

During the era of the Sages of the Gemara, many doubts arose with regard to the appearance of blood and the reckoning of the pattern of menstruation. For it was not within the potential of all women to calculate the "days of niddah" and the "days of zivah." Therefore our Sages ruled stringently concerning this matter and decreed that a woman should consider all her days as "days of zivah" and consider any bleeding that she discovers as zivah bleeding because of the doubt.

וְעוֹד הֶחֱמִירוּ בְּנוֹת יִשְׂרָאֵל עַל עַצְמָן חֻמְרָא יְתֵרָה עַל זֶה. וְנָהֲגוּ כֻּלָּם בְּכָל מָקוֹם שֶׁיֵּשׁ יִשְׂרָאֵל שֶׁכָּל בַּת יִשְׂרָאֵל שֶׁרוֹאָה דָּם אֲפִלּוּ לֹא רָאֲתָה אֶלָּא טִפָּה כְּחַרְדָּל בִּלְבַד וּפָסַק הַדָּם סוֹפֶרֶת לָהּ שִׁבְעָה יָמִים נְקִיִּים וַאֲפִלּוּ רָאֲתָה בְּעֵת נִדָּתָהּ. בֵּין שֶׁרָאֲתָה יוֹם אֶחָד אוֹ שְׁנַיִם אוֹ הַשִּׁבְעָה כֻּלָּן אוֹ יֶתֶר מִשֶּׁיִּפְסֹק הַדָּם סוֹפֶרֶת שִׁבְעַת יָמִים נְקִיִּים כְּזָבָה גְּדוֹלָה וְטוֹבֶלֶת בְּלֵיל שְׁמִינִי אַף עַל פִּי שֶׁהִיא סְפֵק זָבָה, אוֹ בְּיוֹם שְׁמִינִי אִם הָיָה שָׁם דֹּחַק כְּמוֹ שֶׁאָמַרְנוּ. וְאַחַר כָּךְ תִּהְיֶה מֻתֶּרֶת לְבַעְלָהּ:

In addition, Jewish women accepted a further stringency upon themselves. They accepted the custom that wherever Jews live, whenever a Jewish woman discovers [uterine] bleeding, even if she does not discover more than a drop the size of a mustard seed and the bleeding ceases immediately, she must count seven "spotless" days. [This stringency applies] even if she discovered the bleeding during her "days of niddah." Whether the bleeding continued for one day, two days, an entire seven days, or longer, when the bleeding ceases, she counts seven "spotless" days as is required of a major zavah and immerses on the night of the eighth day despite the fact that there is a doubt whether she is a zavah. Or she may immerse during the day on the eighth day in a pressing situation, as explained. Afterwards, she is permitted to her husband.

וְכֵן כָּל הַיּוֹלֶדֶת בַּזְּמַן הַזֶּה הֲרֵי הִיא כְּיוֹלֶדֶת בְּזוֹב וּצְרִיכָה שִׁבְעַת יָמִים נְקִיִּים כְּמוֹ שֶׁבֵּאַרְנוּ. וּמִנְהָג פָּשׁוּט בְּשִׁנְעָר וּבְאֶרֶץ הַצְּבִי וּבִסְפָרַד וּבַמַּעֲרָב שֶׁאִם רָאֲתָה דָּם בְּתוֹךְ יְמֵי מְלֹאת אַף עַל פִּי שֶׁרָאֲתָה אַחַר שֶׁסָּפְרָה שִׁבְעַת יָמִים נְקִיִּים וְטָבְלָה הֲרֵי זוֹ סוֹפֶרֶת שִׁבְעַת יָמִים נְקִיִּים אַחַר שֶׁיִּפְסֹק הַדָּם וְאֵין נוֹתְנִין לָהּ יְמֵי טֹהַר כְּלָל. אֶלָּא כָּל דָּם שֶׁתִּרְאֶה הָאִשָּׁה בֵּין דַּם קֹשִׁי בֵּין דַּם טֹהַר הַכּל טָמֵא וְסוֹפֶרֶת שִׁבְעַת יָמִים נְקִיִּים אַחַר שֶׁיִּפְסֹק הַדָּם:

Similarly, every women who gives birth in the present age is considered as one who gives birth while a zavah and she must count seven "spotless" days, as we explained. It is the commonly accepted custom in Babylon, in "the cherished land," Spain, and the West, that if a woman discovers bleeding in the days after childbirth, she must count seven "spotless" days after the bleeding stopped. [This applies] even if she first counted seven "spotless" days and immersed [after giving birth]. We do not grant her any pure days at all. Instead, whenever a woman discovers bleeding whether it is bleeding associated with childbirth or "pure blood," it is all impure. She must count seven "spotless" days after the bleeding ceases.

וְדִין זֶה בִּימֵי הַגְּאוֹנִים נִתְחַדֵּשׁ וְהֵם גָּזְרוּ שֶׁלֹּא יִהְיֶה שָׁם דַּם טֹהַר כְּלָל. שֶׁזֶּה שֶׁהֶחְמִירוּ עַל עַצְמָן בִּימֵי חַכְמֵי הַגְּמָרָא אֵינוֹ אֶלָּא בְּרוֹאָה דָּם שֶׁהוּא טָמֵא שֶׁיּוֹשֶׁבֶת עָלָיו שִׁבְעָה נְקִיִּים. אֲבָל דָּם שֶׁתִּרְאֶה בִּימֵי טֹהַר אַחַר סְפִירָה וּטְבִילָה אֵין לָחוּשׁ לוֹ שֶׁאֵין יְמֵי טֹהַר רְאוּיִין לֹא לְנִדָּה וְלֹא לְזִיבָה כְּמוֹ שֶׁבֵּאַרְנוּ:

This law was instituted in the era of the Geonim. They decreed that there be no concept of "pure" blood. For the stringency that women accepted upon themselves in the era of the Sages of the Talmud applies only to a woman who discovers bleeding that would render them impure. [In this instance, they accepted the custom of] waiting seven days. Blood which she discovers during her "days of purity" after counting [seven "spotless" days], by contrast, is not a matter of concern [according to Scriptural Law]. For the days of purity are not subject [to concern] with regard to niddah or zivah as we explained.

וְשָׁמַעְנוּ שֶׁבְּצָרְפַת בּוֹעֲלִים עַל דַּם טֹהַר כְּדִין הַגְּמָרָא עַד הַיּוֹם אַחַר סְפִירָה וּטְבִילָה מִטֻּמְאַת יוֹלֶדֶת בְּזוֹב וְדָבָר זֶה תָּלוּי בַּמִּנְהָג:

We have heard that in France, even today, relations are allowed [despite] "pure" bleeding as was the law in the Talmudic era after [the woman] counts [seven "spotless" days] and immerses herself because of the impurity resulting from giving birth in the zivah state. This matter is dependent on local custom.

וְכֵן דִּין דַּם בְּתוּלִים בַּזְּמַן הַזֶּה שֶׁאֲפִלּוּ הָיְתָה קְטַנָּה שֶׁלֹּא הִגִּיעַ זְמַנָּה לִרְאוֹת וְלֹא רָאֲתָה דָּם מִיָּמֶיהָ בּוֹעֵל בְּעִילַת מִצְוָה וּפוֹרֵשׁ. וְכָל זְמַן שֶׁתִּרְאֶה הַדָּם מֵחֲמַת הַמַּכָּה הֲרֵי הִיא טְמֵאָה. וְאַחַר שֶׁיִּפְסֹק הַדָּם סוֹפֶרֶת שִׁבְעָה יָמִים נְקִיִּים:

Similarly, [stringencies were adopted] with regard to the laws of hymeneal bleeding in the present age. Even if a minor is below the age when she could be expected to menstruate and never discovered uterine bleeding, [her husband] must separate after engaging in the relations which are a mitzvah. Whenever she discovers hymeneal bleeding, she is impure. When the bleeding ceases, she must count seven "spotless" days [before immersing herself].

יֶתֶר עַל זֶה כָּל בַּת שֶׁתְּבָעוּהָ לְהִנָּשֵׂא וְרָצְתָה שׁוֹהָה שִׁבְעַת יָמִים נְקִיִּים מֵאַחַר שֶׁרָצְתָה וְאַחַר כָּךְ תִּהְיֶה מֻתֶּרֶת לְהִבָּעֵל. שֶׁמָּא מֵחִמּוּדָהּ לְאִישׁ רָאֲתָה דָּם טִפָּה אַחַת וְלֹא הִרְגִּישָׁה בָּהּ. בֵּין שֶׁהָיְתָה הָאִשָּׁה גְּדוֹלָה בֵּין שֶׁהָיְתָה קְטַנָּה צְרִיכָה לֵישֵׁב שִׁבְעָה נְקִיִּים מֵאַחַר שֶׁרָצְתָה וְאַחַר כָּךְ תִּטְבּל וְתִבָּעֵל:

Moreover, whenever a girl is asked to marry and consents, she must count seven "spotless" days after she consents to marry. Afterwards, [she immerses and] becomes permitted to her husband. [The rationale is that] she might have desired a man and released a drop [of blood] without being aware of it. Whether she is a mature woman or a minor, she must wait seven "spotless" days after she consents to marry. Afterwards, she immerses and may engage in relations.

וְכָל הַדְּבָרִים הָאֵלּוּ חֻמְרָא יְתֵרָה שֶׁנָּהֲגוּ בָּהּ בְּנוֹת יִשְׂרָאֵל מִימֵי חַכְמֵי הַגְּמָרָא וְאֵין לָסוּר מִמֶּנָּה לְעוֹלָם. לְפִיכָךְ כָּל אִשָּׁה שֶׁרָצְתָה כְּשֶׁתְּבָעוּהָ לְהִנָּשֵׂא לֹא תִּנָּשֵׂא עַד שֶׁתִּסְפֹּר וְתִטְבּל וְאִם נִשֵּׂאת לְתַלְמִיד חָכָם מֻתֶּרֶת לְהִנָּשֵׂא מִיָּד וְתִסְפֹּר מֵאַחַר שֶׁנְּשָׂאַתּוּ וְתִטְבּל. שֶׁתַּלְמִיד חָכָם יוֹדֵעַ שֶׁהִיא אֲסוּרָה וְנִזְהָר מִזֶּה וְלֹא יִקְרַב לָהּ עַד שֶׁתִּטְבּל:

All of these matters are additional stringencies that have been practiced by Jewish women from the era of the Sages of the Talmud [onward]. One should never deviate from it. Therefore every women who consents when asked to marry should not marry until she counts [these days] and immerses herself. If she marries a Torah scholar, she may marry immediately and then count after marriage and immerse. [The rationale is that] a Torah scholar will know that she is forbidden and observe [the restriction]. He will not approach her until she immerses.

דִּין הַכְּתָמִים בַּזְּמַן הַזֶּה כְּמוֹ שֶׁבֵּאַרְנוּ וְאֵין בַּדָּבָר חִדּוּשׁ וְלֹא מִנְהָג אֶלָּא כָּל כֶּתֶם שֶׁאָמַרְנוּ שֶׁהִיא טְהוֹרָה הֲרֵי הִיא טְהוֹרָה וְכָל כֶּתֶם שֶׁאָמַרְנוּ טְמֵאָה (אִם אֵין בַּכֶּתֶם שִׁעוּר כְּדֵי לָחוּשׁ לְזִיבוּת) סוֹפֶרֶת שִׁבְעַת יָמִים מִיּוֹם שֶׁנִּמְצָא בּוֹ הַכֶּתֶם. וְאִם הָיָה שִׁעוּר הַכֶּתֶם כְּדֵי לָחוּשׁ לְזִיבוּת סוֹפֶרֶת שִׁבְעַת יָמִים מֵאַחַר יוֹם שֶׁנִּמְצָא בּוֹ הַכֶּתֶם. שֶׁאֵין הָרוֹאָה דָּם כְּרוֹאָה כֶּתֶם:

The laws applying to [the discovery of] stains in the present era [follow the principles] we explained. There is no innovation in this regard, nor are there any [new] customs. Instead, any stain which we ruled was pure, is considered pure. And when [a woman discovers] any of the stains which we ruled were impure - [even] if the stain was not of the size that would generate concern for zivut - she must count seven ["spotless"] days, after the day of the discovery of the stain. For the discovery of a stain is not identical with the discovery of bleeding.

וְכֵן כָּל מַה שֶּׁאָמַרְנוּ בְּיוֹלֶדֶת שֶׁאִמּוֹ טְהוֹרָה הֲרֵי הִיא טְהוֹרָה בַּזְּמַן הַזֶּה. וְכֵן הָאִשָּׁה שֶׁרָאֲתָה לֹבֶן אוֹ דָּם יָרֹק אוֹ שֶׁהִשְׁלִיכָה חֲתִיכָה אֲדֻמָּה שֶׁאֵין עִמָּהּ דָּם הֲרֵי הִיא טְהוֹרָה אַף בַּזְּמַן הַזֶּה. שֶׁלֹּא הֶחְמִירוּ אֶלָּא בְּרוֹאָה דָּם טָמֵא [וְאֵין זֶה דָּם טָמֵא]:

All the statements we made concerning a woman who miscarried [and discharged a creature that does not resemble a human fetus] and [hence] is pure also apply in the present age. Similarly, when a woman discovers a white or green blood-like secretion or if she discharges a red mass of flesh that is not accompanied by bleeding, she is pure even in the present age. For the stringency involves only one who discovers impure bleeding and the above are not considered as impure bleeding.

וְכֵן אִם הָיְתָה בָּהּ מַכָּה וְהָיָה הַדָּם שׁוֹתֵת מִמֶּנָּה אוֹ שֶׁבָּא הַדָּם עִם מֵימֵי רַגְלַיִם הֲרֵי זוֹ טְהוֹרָה. וְלֹא נִתְחַדֵּשׁ דָּבָר אֶלָּא סְפִירַת שִׁבְעַת יָמִים נְקִיִּים לְכָל רוֹאָה דָּם טָמֵא כְּמוֹ שֶׁאָמַרְנוּ וְשֶׁיִּהְיוּ כָּל מַרְאֵה דָּמִים טְמֵאִים:

Similarly, if she had a wound from which blood was flowing or blood was released with her urine, she is pure. Innovations [in practice] were made only with regard to all women who discover impure bleeding as explained [above] and also that all different shades of blood are considered impure.

זֶה שֶׁתִּמְצָא בְּמִקְצָת הַמְּקוֹמוֹת שֶׁהַנִּדָּה יוֹשֶׁבֶת שִׁבְעַת יָמִים בְּנִדָּתָהּ אַף עַל פִּי שֶׁלֹּא רָאֲתָה דָּם אֶלָּא יוֹם אֶחָד וְאַחַר הַשִּׁבְעָה תֵּשֵׁב שִׁבְעַת יָמִים נְקִיִּים אֵין זֶה מִנְהָג אֶלָּא טָעוּת הוּא מִמִּי שֶׁהוֹרָה לָהֶם כָּךְ וְאֵין רָאוּי לִפְנוֹת לְדָבָר זֶה כְּלָל אֶלָּא אִם רָאֲתָה יוֹם אֶחָד סוֹפֶרֶת אַחֲרָיו שִׁבְעָה (נְקִיִּים) וְטוֹבֶלֶת בְּלֵיל שְׁמִינִי שֶׁהוּא לַיִל שֵׁנִי שֶׁלְּאַחַר נִדָּתָהּ וּמֻתֶּרֶת לְבַעְלָהּ:

In certain places, the practice is that a woman must consider herself a niddah for seven days even though her bleeding lasted only one day. [Then] after these seven, she must count seven "spotless" days. This is not a [proper] custom. Instead, it is an error on the part of the one who ruled in this manner and is not worthy of being given any consideration. Instead, [the law is that if a woman experiences] one day of menstrual bleeding, she should count seven "spotless" days afterwards and immerse on the night [following] the eighth day, which is the second day after her ["days of] niddah." She is [then] permitted to her husband.

וְכֵן זֶה שֶׁתִּמְצָא בְּמִקְצָת מְקוֹמוֹת וְתִמְצָא תְּשׁוּבוֹת לְמִקְצָת הַגְּאוֹנִים שֶׁיּוֹלֶדֶת זָכָר לֹא תְּשַׁמֵּשׁ מִטָּתָהּ עַד סוֹף אַרְבָּעִים. וְיוֹלֶדֶת נְקֵבָה אַחַר שְׁמוֹנִים. וְאַף עַל פִּי שֶׁלֹּא רָאֲתָה דָּם אֶלָּא בְּתוֹךְ הַשִּׁבְעָה. אֵין זֶה מִנְהָג אֶלָּא טָעוּת הוּא בְּאוֹתָן הַתְּשׁוּבוֹת וְדֶרֶךְ אֶפִּיקוֹרוֹסוּת בְּאוֹתָן הַמְּקוֹמוֹת וּמִן הַצְּדוֹקִין לָמְדוּ דָּבָר זֶה. וּמִצְוָה לְכוֹפָן כְּדֵי לְהוֹצִיא מִלִּבָּן וּלְהַחֲזִירָן לְדִבְרֵי חֲכָמִים שֶׁתִּסְפֹּר שִׁבְעָה יָמִים נְקִיִּים בִּלְבַד כְּמוֹ שֶׁבֵּאַרְנוּ:

Similarly, you find that in some places--and you find [this also supported by] responsa of some Geonim--that a woman who gives birth to a male should not have sexual relations until the end of the forty [days after birth], or until the end of the eighty [days after birth] for a woman who gives birth to a female, even though she saw blood only in the seven days [after giving birth]. This custom is just an error in those responsa and [this practice] is [an act of] heresy in those places. They learned this practice from the Tzadokim. It is a mitzvah to compel them to remove [this practice] from their hearts and to return them to the words of the Sages who [required that] she should count only seven "clean" days, as we explained.

אֵין הָאִשָּׁה עוֹלָה מִטֻּמְאָתָהּ וְיוֹצֵאת מִידֵי עֶרְוָה עַד שֶׁתִּטְבּל בְּמֵי מִקְוֶה כָּשֵׁר. וְלֹא יִהְיֶה דָּבָר חוֹצֵץ בֵּין בְּשָׂרָהּ וּבֵין הַמַּיִם. וּבְהִלְכוֹת מִקְוָאוֹת יִתְבָּאֵר הַמִּקְוֶה הַכָּשֵׁר וְהַפָּסוּל וְדֶרֶךְ הַטְּבִילָה וּמִשְׁפְּטֵי הַחֲצִיצָה. אֲבָל אִם רָחֲצָה בַּמֶּרְחָץ אֲפִלּוּ נָפְלוּ עָלֶיהָ כָּל מֵימוֹת שֶׁבָּעוֹלָם הֲרֵי הִיא אַחַר הָרְחִיצָה כְּמוֹת שֶׁהָיְתָה קֹדֶם הָרְחִיצָה בְּכָרֵת. שֶׁאֵין לְךָ דָּבָר שֶׁמַּעֲלֶה מִטֻּמְאָה לְטָהֳרָה אֶלָּא טְבִילָה בְּמֵי מִקְוֵה אוֹ בְּמַעֲיָן אוֹ בַּיַּמִּים שֶׁהֵם כְּמַעֲיָן כְּמוֹ שֶׁיִּתְבָּאֵר בְּהִלְכוֹת מִקְוָאוֹת:

A woman does not ascend from her state of ritual impurity and cease being considered as an ervah until she immerses herself in a mikveh that is halachicly acceptable while there are no substances intervening between her flesh and the water. In Hilchot Mikveot, we will explain what defines a mikveh as acceptable and what disqualifies it, the manner in which one should immerse, and the laws concerning intervening substances. If, by contrast, she washes in a bath - even if all the water in the world passes over her - her state is the same after washing as before washing [and a man who engages in relations with her is liable] for kereit. For there is no way of ascending from a state of ritual impurity to one of purity except through immersing in the waters of a mikveh, a spring, or a sea which is like a spring, as will be explained in Hilchot Mikveot.

כָּל שִׁבְעָה יָמִים נְקִיִּים שֶׁבַּזְּמַן הַזֶּה אַף עַל פִּי שֶׁהֵן סָפֵק אִם טָבְלָה בָּהֶן כְּאִלּוּ לֹא טָבְלָה. וְאִם טָבְלָה בַּשְּׁבִיעִי אַף עַל פִּי שֶׁאָסוּר לַעֲשׂוֹת כֵּן לְכַתְּחִלָּה שֶׁמָּא יָבוֹא לִבְעֹל בַּשְּׁבִיעִי אַחַר הַטְּבִילָה. הוֹאִיל וְטָבְלָה בִּזְמַנָּהּ אֲפִלּוּ הָיְתָה זָבָה וַדָּאִית הֲרֵי זוֹ עָלְתָה לָהּ טְבִילָה:

In the present age, although the seven "spotless" days [are observed only because of] doubt, if a woman immerses herself during them, it is as if she did not immerse herself. If she immerses herself on the seventh day, the immersion is valid even though it is forbidden to do so at the outset, lest one engage in relations on the seventh day after the immersion. [The rationale is that] she immersed in the appropriate time even were she to have definitely been a zavah.

וְאָסוּר לְאָדָם שֶׁיִּדְבַּק בְּאִשְׁתּוֹ בְּשִׁבְעַת יָמִים נְקִיִּים אֵלּוּ וְאַף עַל פִּי שֶׁהִיא בִּכְסוּתָהּ וְהוּא בִּכְסוּתוֹ. וְלֹא יִקְרַב לָהּ וְלֹא יִגַּע בָּהּ אֲפִלּוּ בְּאֶצְבַּע קְטַנָּה. וְלֹא יֹאכַל עִמָּהּ בִּקְעָרָה אַחַת. כְּלָלוֹ שֶׁל דָּבָר יִנְהֹג עִמָּהּ בִּימֵי סְפִירָה כְּמוֹ שֶׁיִּנְהֹג בִּימֵי נִדָּה שֶׁעֲדַיִן הִיא בְּכָרֵת עַד שֶׁתִּטְבּל כְּמוֹ שֶׁבֵּאַרְנוּ:

It is forbidden to a person to embrace his wife during these seven "spotless" days. [This applies] even if she is clothed and he is clothed. He should not draw close to her, nor touch her, not even with his pinky. He may not eat together with her from the same plate. The general principle is he must conduct himself with her during the days she is counting as he does in her "days of niddah." For [relations with her] are still punishable by kereit until she immerses herself, as we explained.

כָּל מְלָאכוֹת שֶׁהָאִשָּׁה עוֹשָׂה לְבַעְלָהּ נִדָּה עוֹשָׂה לְבַעְלָהּ חוּץ מֵהַרְחָצַת פָּנָיו יָדָיו וְרַגְלָיו וּמְזִיגַת הַכּוֹס וְהַצָּעַת הַמִּטָּה בְּפָנָיו. גְּזֵרָה שֶׁמָּא יָבוֹא לִדְבַר עֲבֵרָה. וּמִפְּנֵי זֶה לֹא תֹּאכַל עִמּוֹ בִּקְעָרָה אַחַת וְלֹא יִגַּע בִּבְשָׂרָהּ מִפְּנֵי הֶרְגֵּל עֲבֵרָה. וְכֵן בְּשִׁבְעַת יָמִים נְקִיִּים לֹא תַּעֲשֶׂה לוֹ שָׁלֹשׁ מְלָאכוֹת אֵלּוּ. וּמֻתָּר לְאִשָּׁה לְהִתְקַשֵּׁט בִּימֵי נִדָּתָהּ כְּדֵי שֶׁלֹּא תִּתְגַּנֶּה עַל בַּעְלָהּ:

A niddah may perform any task which a wife would perform for her husband except washing his face, hands, and feet, pouring him a drink, and spreading out his bed in his presence. [These were forbidden as] decrees, lest they come to sin. For this reason, she should not eat with him from the same plate, nor should he touch her flesh, lest this lead to sin. Similarly, she should not perform these three tasks for him during her seven "spotless" days. It is permitted for a woman to adorn herself during her "days of niddah," so that she does not become unattractive to her husband.