Forbidden Intercourse Chapter 8

יֵשׁ אִשָּׁה שֶׁיֵּשׁ לָהּ וֶסֶת וְיֵשׁ אִשָּׁה שֶׁאֵין לָהּ וֶסֶת אֶלָּא לֹא תַּרְגִּישׁ בְּעַצְמָהּ עַד שֶׁיֵּצֵא הַדָּם וְאֵין לָהּ יוֹם קָבוּעַ לִרְאִיָּתָהּ. וְזֶהוּ שֶׁיֵּשׁ לָהּ וֶסֶת הִיא שֶׁיֵּשׁ לָהּ יוֹם קָבוּעַ. אוֹ מֵעֶשְׂרִים יוֹם לְעֶשְׂרִים יוֹם. אוֹ מִכ"ד יוֹם לְכ"ד יוֹם. אוֹ פָּחוֹת אוֹ יוֹתֵר:

There are women who have vesetot, established times [when they menstruate] and other women who do not have vesetot. Instead, they feel nothing until the blood is actually released and they do not have a fixed day on which they menstruate. [The intent when speaking of] a woman who has a veset is that there is a specific day - [e.g.,] from the twentieth [day of the month] to the twentieth or from the twenty-fourth to the twenty-fourth, or more or less - [on which she begins to menstruate].

וְקֹדֶם שֶׁיָּבוֹא הַדָּם תַּרְגִּישׁ בְּעַצְמָהּ. מְפַהֶקֶת וּמִתְעַטֶּשֶׁת וְחוֹשֶׁשֶׁת פִּי כְּרֵסָהּ וְשִׁפּוּלֵי מֵעֶיהָ וְיִסְתַּמֵּר שַׂעֲרַת בְּשָׂרָהּ אוֹ יֵחַם בְּשָׂרָהּ וְכַיּוֹצֵא בִּמְאֹרָעוֹת אֵלּוּ. וְיָבוֹאוּ לָהּ וְסָתוֹת אֵלּוּ אוֹ אֶחָד מֵהֶן בְּשָׁעָה הַקְּבוּעָה לָהּ מִיּוֹם וֶסְתָּהּ:

Before the onset of menstruation, she will demonstrate physical symptoms, [e.g.,] she yawns, sneezes, feels anxiety at the opening to her stomach and lower intestinal area, the hairs of her flesh will stand up, her flesh will become warm, or any similar physical symptoms. She will experience these - or at least one of these - symptoms at the fixed time when she [will menstruate] on the established day.

כְּבָר בֵּאַרְנוּ שֶׁכָּל אִשָּׁה שֶׁאֵין לָהּ וֶסֶת אֲסוּרָה לְשַׁמֵּשׁ עַד שֶׁתִּבְדֹּק עַצְמָהּ תְּחִלָּה. וְשֶׁיֵּשׁ לָהּ וֶסֶת אֲסוּרָה לְשַׁמֵּשׁ בְּכָל עוֹנַת הַוֶּסֶת. אִם וֶסְתָּהּ בַּיּוֹם אֲסוּרָה לְשַׁמֵּשׁ כָּל אוֹתוֹ הַיּוֹם. וְאִם וֶסְתָּהּ בַּלַּיְלָה אֲסוּרָה לְשַׁמֵּשׁ כָּל אוֹתוֹ הַלַּיְלָה. וּמִתְּחִלַּת יוֹם הַוֶּסֶת תִּסְפֹּר יְמֵי נִדָּתָהּ וִימֵי זִיבָתָהּ לְעוֹלָם:

We have already explained that any woman who does not have a [fixed] veset is forbidden to engage in relations until she makes an internal examination first. If she has a [fixed] veset, she is forbidden to engage in relations through the entire time of the veset. If her veset is during the day, she is forbidden to engage in relations throughout the entire day. If her veset is during the night, she is forbidden to engage in relations throughout the entire night. She should begin counting her "days of niddah" and her "days of zivah" from the day of the veset at all times.

לְפִיכָךְ צְרִיכוֹת הַנָּשִׁים לְהִזָּהֵר בִּוְסָתוֹת עַד שֶׁתֵּדַע הַיּוֹם וְהַשָּׁעָה שֶׁנִּקְבְּעָה בָּהּ וֶסְתָּהּ. הָיָה דַּרְכָּהּ לִרְאוֹת בְּיוֹם עֶשְׂרִים וּבָא יוֹם עֶשְׂרִים וְלֹא רָאֲתָה וּבָא יוֹם שְׁלֹשָׁה וְעֶשְׂרִים וְרָאֲתָה הֲרֵי יוֹם עֶשְׂרִים וְיוֹם שְׁלֹשָׁה וְעֶשְׂרִים שְׁנֵיהֶן אֲסוּרִין. וְכֵן אִם רָאֲתָה פַּעַם שְׁנִיָּה בְּיוֹם כ"ג וְלֹא רָאֲתָה בְּיוֹם עֶשְׂרִים עֲדַיִן שְׁנֵיהֶן אֲסוּרִין. רָאֲתָה פַּעַם שְׁלִישִׁית בְּיוֹם שְׁלֹשָׁה וְעֶשְׂרִים וְלֹא רָאֲתָה בְּיוֹם עֶשְׂרִים טָהַר יוֹם עֶשְׂרִים וְנֶעֱקָר הַוֶּסֶת לְיוֹם שְׁלֹשָׁה וְעֶשְׂרִים. שֶׁאֵין הָאִשָּׁה קוֹבַעַת וֶסֶת עַד שֶׁתִּקְבָּעֶנּוּ שָׁלֹשׁ פְּעָמִים. וְאֵינָהּ מִטַּהֶרֶת מִן הַוֶּסֶת עַד שֶׁתֵּעָקֵר מִמֶּנָּה שָׁלֹשׁ פְּעָמִים:

Therefore women must be careful with regard to vesetot until they know the day and the hour when a veset is established. If her pattern was to begin menstruation on the twentieth day and the twentieth day came and she did not menstruate and she did menstruate on the twenty-third, she is forbidden [to engage in relations on] the twentieth and twenty-third. Similarly, if a second time she did not menstruate on the twentieth and [instead,] began to menstruate on the twenty-third day, both days remain forbidden. If for a third time, she did not menstruate on the twentieth and [instead,] began to menstruate on the twenty-third day, the twentieth day is purified and the veset is transferred to the twenty-third day. For a woman does not establish a veset until she establishes it three times, nor does she uproot a veset until she bypasses it three times.

כָּל וֶסֶת שֶׁנִּקְבַּע מֵחֲמַת אֹנֶס אֲפִלּוּ רָאֲתָה בּוֹ כַּמָּה פְּעָמִים אֵינוֹ וֶסֶת שֶׁמִּפְּנֵי הָאֹנֶס רָאֲתָה. קָפְצָה וְרָאֲתָה קָפְצָה וְרָאֲתָה קָבְעָה לָהּ וֶסֶת לְיָמִים בְּלֹא קְפִיצוֹת. כֵּיצַד. קָפְצָה בְּאֶחָד בְּשַׁבָּת וְרָאֲתָה דָּם. וּלְאַחַר עֶשְׂרִים יוֹם קָפְצָה בְּאֶחָד בְּשַׁבָּת וְרָאֲתָה דָּם. וּלְאַחַר י"ט קָפְצָה בְּיוֹם הַשַּׁבָּת וְלֹא רָאֲתָה דָּם וּלְאַחַר שַׁבָּת רָאֲתָה בְּלֹא קְפִיצָה. הֲרֵי נִקְבָּע אֶחָד בְּשַׁבָּת אַחַר עֶשְׂרִים. שֶׁהֲרֵי נוֹדַע שֶׁהַיּוֹם גָּרַם לָהּ לִרְאוֹת וְלֹא הַקְּפִיצָה. וּכְבָר נִקְבַּע יוֹם זֶה שָׁלֹשׁ פְּעָמִים. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

When a veset is established because of outside factors, even if recurs several times, it is not a veset, because [menstruation] came as a result of an outside factor. If a woman jumped and menstruated and [again] jumped and menstruated, she establishes a veset for the specific day without considering whether she jumped. What is implied? She jumped on Sunday and menstruated. After an interval of 20 days, she again jumped on Sunday and menstruated. Then after an interval of 19 days, she jumped on the Sabbath and did not menstruate, but menstruated after the Sabbath without jumping, she establishes [a fixed veset] for Sunday after a twenty day interval. For it is clear that the interval causes her to menstruate and not jumping, and the interval has been established as the onset of menstruation on three occasions. Similar laws apply in all analogous situations.

רָאֲתָה יוֹם ט"ו בְּחֹדֶשׁ זֶה וְיוֹם ט"ז בְּחֹדֶשׁ שֶׁל אַחֲרָיו וְיוֹם י"ז בְּחֹדֶשׁ שֶׁל אַחֲרָיו וְיוֹם י"ח לְחֹדֶשׁ שֶׁל אַחֲרָיו הֲרֵי קָבְעָה לָהּ וֶסֶת לְדִלּוּג. בָּא חֹדֶשׁ רְבִיעִי וְרָאֲתָה בְּיוֹם י"ז עֲדַיִן לֹא נִקְבָּע לָהּ וֶסֶת. וְכָל יוֹם שֶׁרָאֲתָה בּוֹ חוֹשֶׁשֶׁת לוֹ לְהַבָּא. כֵּיוָן שֶׁיַּגִּיעַ אוֹתוֹ הַיּוֹם וְלֹא תִּרְאֶה טָהַר אוֹתוֹ הַיּוֹם מִן הַוֶּסֶת שֶׁאֵין צָרִיךְ עֲקִירַת שָׁלשׁ פְּעָמִים אֶלָּא יוֹם שֶׁנִּקְבַּע שָׁלֹשׁ פְּעָמִים:

When a woman begins menstruating on the fifteenth of one month, and menstruates on the sixteenth of the following month, the seventeenth of the month which follows that, and the eighteen of the month which follows that, she establishes a veset which advances. If during the fourth month, she begins menstruating on the seventeenth, the veset is not established. Instead, [in the following month,] she suspects that she will menstruate on the day on which she menstruated during the previous month. If that day arrives and she does not menstruate, that day becomes pure and is no longer suspected. For only a date that has been established by three [consecutive onsets] need be uprooted by three consecutive occasions when menstruation does not occur.

הָיָה דַּרְכָּהּ לִהְיוֹת רוֹאָה יוֹם ט"ו וְשִׁנְּתָה לְט"ז שְׁנֵיהֶם אֲסוּרִין. שִׁנְּתָה לְי"ז הֻתַּר ט"ז וְנֶאֱסַר י"ז וְט"ו בְּאִסּוּרוֹ עוֹמֵד. שִׁנְּתָה לְי"ח נֶאֱסַר י"ח וְהֻתְּרוּ כֻּלָּם:

If her pattern had been to begin menstruation on the fifteenth and she changed to the sixteenth, [relations] are forbidden on both. If, [in the following month,] she changed to the seventeenth, the sixteenth is released and the seventeenth becomes prohibited. The fifteenth remains prohibited. If, [in the following month,] she changed to the eighteenth, the eighteenth becomes prohibited and all the other dates are released.

הָיָה דַּרְכָּהּ לִרְאוֹת יוֹם עֶשְׂרִים וְשִׁנְּתָה לְיוֹם כ"ב שְׁנֵיהֶם אֲסוּרִין. הִגִּיעַ עֶשְׂרִים וְלֹא רָאֲתָה כ"ב וְרָאֲתָה עֲדַיִן שְׁנֵיהֶן אֲסוּרִין. הִגִּיעַ יוֹם עֶשְׂרִים וְרָאֲתָה טָהַר יוֹם כ"ב. שֶׁהֲרֵי חָזְרָה לְוֶסְתָּהּ הַקָּבוּעַ וְנֶעֱקַר כ"ב מִפְּנֵי שֶׁלֹּא נִקְבַּע שָׁלֹשׁ פְּעָמִים:

If her pattern had been to begin menstruation on the twentieth day and she changed to the twenty-second, they are both forbidden. If, [in the following month,] the twentieth arrives and she does not menstruate, but she does menstruate on the twenty-second, they both remain forbidden. If, [in the following month,] the twentieth arrived and she began menstruating, she is considered to have returned to her fixed pattern. The twenty-second is released, because it was not established through three [onsets of menstruation].

אֵין הָאִשָּׁה קוֹבַעַת לָהּ וֶסֶת בְּתוֹךְ יְמֵי נִדָּתָהּ שֶׁרָאֲתָה בָּהֶן. כֵּיוָן שֶׁרָאֲתָה יוֹם אֶחָד אֵינָהּ קוֹבַעַת לָהּ וֶסֶת בְּכָל הַשִּׁבְעָה. וְכֵן אֵין הָאִשָּׁה קוֹבַעַת וֶסֶת בִּימֵי זִיבָתָהּ שֶׁהֵן אַחַד עָשָׂר יוֹם. אֲבָל קוֹבַעַת הִיא וֶסֶת בִּימֵי נִדָּתָהּ שֶׁאֵינָהּ רוֹאָה בָּהֶן. וְאִם נִקְבָּע לָהּ וֶסֶת בִּימֵי זִיבָתָהּ הֲרֵי זוֹ חוֹשֶׁשֶׁת לְוֶסְתָּהּ. וְכָל וֶסֶת שֶׁקָּבְעָה בִּימֵי זִיבָתָהּ אִם נֶעֶקְרָה אֲפִלּוּ פַּעַם אַחַת נֶעֶקְרָה וְאֵינָהּ צְרִיכָה לְהֵעָקֵר שָׁלֹשׁ פְּעָמִים שֶׁחֶזְקַת דָּמִים מְסֻלָּקִין הֵן לְיָמִים אֵלּוּ:

A woman does not establish a veset in the midst of her "days of niddah" during which she has menstruated. Since she menstruates on one of these days, she cannot establish a veset in any of the seven. Similarly, a woman does not establish a veset in her eleven "days of zivah." She may, however, establish a fixed veset in her "days of niddah" when she has not menstruated. If she established a veset in her "days of zivah," she must show concern over that veset. Whenever a veset is established in [a woman's] "days of zivah," it is uprooted if it is bypassed even once. It does not have to be bypassed three times. [The rationale is that] it is an accepted presumption that a woman's [menstrual] blood is withdrawn on these days.

כֵּיצַד חוֹשֶׁשֶׁת לְוֶסֶת. אִם רָאֲתָה דָּם בְּוֶסֶת זוֹ אֲפִלּוּ יוֹם אֶחָד תֵּשֵׁב לְנִדָּתָהּ מִסָּפֵק וַאֲסוּרָה לְשַׁמֵּשׁ בְּאוֹתוֹ הַיּוֹם. וַאֲפִלּוּ לֹא רָאֲתָה בִּשְׁאָר יְמֵי הַוְּסָתוֹת. וְאִם רָאֲתָה שְׁלֹשָׁה יָמִים הֲרֵי זוֹ זָבָה:

What is meant by "she must show concern over that veset"? If she sighted bleeding on this veset for even one day, she must wait as a niddah because of the doubt. [In the following month,] she is forbidden to engage in relations on that day even if she did not sight bleeding as on the other days of the vesetot. If she discovers bleeding for three successive days, she is a zavah.

כָּל אִשָּׁה שֶׁמַּרְבָּה לִבְדֹּק עַצְמָהּ תָּמִיד הֲרֵי זוֹ מְשֻׁבַּחַת וְאַף עַל פִּי שֶׁיֵּשׁ לָהּ וֶסֶת קְבוּעָה. שֶׁאֶפְשָׁר שֶׁיָּבוֹא דָּם בְּלֹא שְׁעַת הַוֶּסֶת. וְכָל י"א יוֹם שֶׁל יְמֵי זִיבָתָהּ הֲרֵי הִיא בָּהֶן בְּחֶזְקַת טָהֳרָה וְאֵינָהּ צְרִיכָה בְּדִיקָה. אֲבָל אַחַר יְמֵי זִיבָתָהּ צְרִיכָה לִבְדֹּק:

When a woman frequently inspects herself at all times, her conduct is praiseworthy. [This applies] even if she has established a fixed veset. For bleeding may come at times other than her veset. During the eleven days of zivah, we assume that she is pure. [Hence,] she need not inspect herself. After her days of zivah, however, she should inspect herself.

שָׁכְחָה וְלֹא בָּדְקָה בֵּין בְּאֹנֶס בֵּין בְּרָצוֹן הֲרֵי זוֹ בְּחֶזְקַת טָהֳרָה עַד שֶׁתִּבְדֹּק וְתִמָּצֵא טְמֵאָה:

When a woman remains passive and does not inspect herself, either because of forces beyond her control or intentionally, she is assumed to be pure until she inspects herself and discovers [that she is] impure.

הָאִשָּׁה שֶׁלֹּא בָּדְקָה עַצְמָהּ בִּשְׁעַת וֶסְתָּהּ וּלְאַחַר יָמִים בָּדְקָה וּמָצְאָה טָמֵא אַף עַל פִּי שֶׁהִיא טְמֵאָה לְמַפְרֵעַ עַד שְׁעַת וֶסְתָּהּ כְּמוֹ שֶׁיִּתְבָּאֵר בְּעִנְיַן טֻמְאָה וְטָהֳרָה. הֲרֵי זוֹ אֵינָהּ מְטַמְּאָה אֶת בּוֹעֲלָהּ לְמַפְרֵעַ. וְאֵינָהּ מוֹנָה אֶלָּא מִשָּׁעָה שֶׁרָאֲתָה דָּם. וְאִם מָצְאָה עַצְמָהּ טְהוֹרָה הֲרֵי זוֹ בְּחֶזְקַת טְהוֹרָה:

[The following laws apply when] a woman did not inspect herself at the time of her veset and inspected herself a few days afterwards and discovered that she was impure. Retroactively, she is considered impure from the time of her veset with regard to matters of ritual purity and impurity, as will be explained. Nevertheless, she does not render a man who engaged in relations with her impure retroactively and she may not count [the days of niddah] except from the time she discovered the bleeding. If [in the inspection], she discovered that she is pure, we operate under the assumption that she is pure.

וְכֵן אִשָּׁה שֶׁרָאֲתָה דָּם מֵחֲמַת מַכָּה שֶׁיֵּשׁ לָהּ בַּמָּקוֹר אַף עַל פִּי שֶׁרָאֲתָה בִּשְׁעַת וֶסְתָּהּ הִיא טְהוֹרָה וְהַדָּם טָהוֹר. שֶׁהַוְּסָתוֹת מִדִּבְרֵיהֶם כְּמוֹ שֶׁיִּתְבָּאֵר בְּהִלְכוֹת מְטַמְּאֵי מִשְׁכָּב וּמוֹשָׁב:

Similarly, when a woman discovers bleeding due to a wound that she has in her uterus, she is pure, even if she discovers the bleeding at the time of her veset. The blood is also pure. [The rationale is that the obligation to show concern for] vesetot is Rabbinic in origin, as will be explained in Hilchot Mitamei Mishkav UMoshav.

הַסּוּמָא בּוֹדֶקֶת עַצְמָהּ וּמַרְאָה לַחֲבֵרְתָהּ. אֲבָל הַחֵרֶשֶׁת וְהַשּׁוֹטָה צְרִיכוֹת פִּקְחוֹת לִבְדֹּק אוֹתָן וְלִקְבֹּעַ לָהֶן וְסָתוֹת וְאַחַר כָּךְ יִהְיוּ מֻתָּרוֹת לְבַעְלֵיהֶן:

A blind woman should conduct an internal examination herself and show [the ed] to her friends. A deaf-mute and a mentally or emotionally incapacitated woman must be inspected by intellectually capable women so that their vesetot can be established. [Afterwards,] they are permitted to their husbands.

כָּל אִשָּׁה שֶׁטָּעֲתָה וְלֹא יָדְעָה עֵת וֶסְתָּהּ וְרָאֲתָה דָּם חוֹשֶׁשֶׁת לְזִיבוּת. לְפִיכָךְ אִם רָאֲתָה יוֹם אֶחָד אוֹ שְׁנַיִם יוֹשֶׁבֶת תַּשְׁלוּם שִׁבְעָה שֶׁמָּא דָּם זֶה בִּימֵי נִדָּתָהּ הִיא. וְאִם רָאֲתָה שְׁלֹשָׁה יָמִים סוֹפֶרֶת שִׁבְעַת יָמִים נְקִיִּים שֶׁמָּא בִּימֵי זִיבָתָהּ הִיא עוֹמֶדֶת:

Should a woman err and be unaware of the day when her "days of niddah" begins, if she menstruates, she must be concerned that she is a zavah. Therefore if she menstruated for one day or two days, she must nevertheless wait a full seven lest the blood have come in her "days of niddah." And if she discovers bleeding for three days, she must count seven "spotless" days, lest she be in the midst of her "days of zivah."

וְכֵיצַד הִיא עוֹשָׂה לְתַקֵּן וֶסְתָּהּ וְלֵידַע אִם הִיא זָבָה וַדָּאִית אוֹ סְפֵק זָבָה וְלֵידַע יְמֵי זִיבָתָהּ. הַכּל לְפִי יָמִים שֶׁתִּרְאֶה בָּהֶן. כֵּיצַד. רָאֲתָה יוֹם אֶחָד אוֹ שְׁנַיִם מַשְׁלֶמֶת עֲלֵיהֶן הַשִּׁבְעָה וְתַתְחִיל לִמְנוֹת הָאַחַד עָשָׂר יוֹם מֵאַחַר הַשִּׁבְעָה:

What must she do to redefine when her "days of niddah" begin, to know if she is definitely a zavah or that if there is a question concerning that, and to know when her "days of zivah" begin? Everything is dependent on [the number of days] during which she discovers [bleeding]. If she discovered bleeding for one day or for two days, she counts the remainder of the seven and begins counting the eleven days after these seven.

רָאֲתָה שְׁלֹשָׁה יָמִים הֲרֵי זוֹ סְפֵק זָבָה שֶׁמָּא יוֹם אֶחָד מֵהֶן קֹדֶם נִדָּתָהּ וּשְׁנַיִם בִּתְחִלַּת הַנִּדָּה. וְכֵן אִם רָאֲתָה אַרְבָּעָה שֶׁמָּא שְׁנַיִם קֹדֶם הַנִּדָּה וּשְׁנַיִם מִתְּחִלַּת הַנִּדָּה וְיוֹשֶׁבֶת חֲמִשָּׁה תַּשְׁלוּם יְמֵי נִדָּה וְאַחַד עָשָׂר יְמֵי זִיבָה אַחַר הַחֲמִשָּׁה:

If she discovered bleeding for three days, there is a doubt whether she is a zavah. For perhaps one of these days preceded her "days of niddah" and two were at the beginning of her "days of niddah." Similarly, if she discovered bleeding for four days, [there is a doubt whether she is a zavah]. For perhaps two of these days preceded her "days of niddah" and two were at the beginning of her "days of niddah." She must observe the five as the remainder of the seven and [count] the eleven days after these five.

וְכֵן אִם רָאֲתָה תִּשְׁעָה יָמִים הֲרֵי זוֹ סְפֵק זָבָה שֶׁמָּא שְׁנַיִם קֹדֶם יְמֵי נִדָּה וְשִׁבְעָה שֶׁל נִדָּה וּמַתְחֶלֶת לִמְנוֹת אַחַד עָשָׂר יוֹם מֵאַחַר הַתִּשְׁעָה שֶׁפָּסַק הַדָּם. וְכֵן אִם רָאֲתָה אַחַד עָשָׂר יוֹם הֲרֵי זוֹ סְפֵק זָבָה. שֶׁמָּא שְׁנַיִם קֹדֶם הַנִּדָּה וְשִׁבְעָה שֶׁל נִדָּה וּשְׁנַיִם שֶׁל אַחַר הַנִּדָּה וְנִשְׁאַר לָהּ מִימֵי זִיבָתָהּ תִּשְׁעָה:

Similarly, if she discovered bleeding for nine days, there is a doubt whether she is a zavah. Perhaps two of the days preceded her days of niddah" and seven are her "days of niddah." She begins counting the eleven days after the ninth day [on which] the bleeding stopped. Similarly, if she discovered bleeding for eleven days, there is a doubt whether she is a zavah. Perhaps two of the days preceded her days of niddah," seven are her "days of niddah," and two days followed her "days of niddah." Thus there remain nine days within her "days of zivah."

רָאֲתָה שְׁנֵים עָשָׂר יוֹם הֲרֵי זוֹ זָבָה וַדָּאִית. שֶׁאֲפִלּוּ הָיוּ מֵהֶן שְׁנַיִם לִפְנֵי הַנִּדָּה וְשִׁבְעָה שֶׁל נִדָּה הֲרֵי שְׁלֹשָׁה לְאַחַר הַנִּדָּה וְיִשָּׁאֵר לָהּ מִימֵי זִיבָתָהּ שְׁמוֹנָה. וְכֵן אִם רָאֲתָה שְׁלֹשָׁה עָשָׂר יוֹם יִשָּׁאֵר לָהּ מִימֵי זִיבָתָהּ שִׁבְעָה וְהֵן יְמֵי הַסְּפִירָה:

If she discovered bleeding for twelve days, she is definitely a zavah. For even if two of the days preceded her days of niddah" and seven are her "days of niddah," there are three days following her "days of niddah. Thus there remain eight days within her "days of zivah." The same laws apply if she discovered bleeding for thirteen days. There remain seven days within her "days of zivah" and they are the days on which she counts [seven "spotless" days].

מָשְׁכָה בִּרְאִיַּת הַדָּם אֲפִלּוּ רָאֲתָה אֶלֶף יוֹם כְּשֶׁיִּפְסֹק הַדָּם סוֹפֶרֶת שִׁבְעַת יָמִים נְקִיִּים. וְאַחַר הַשִּׁבְעָה יַתְחִילוּ יְמֵי הַנִּדָּה לְזוֹ שֶׁטָּעֲתָה:

Even if a women's menstruation continues for even 1000 days, as soon as the bleeding stops, she should count seven "spotless" days. After these seven days, a woman who erred begins anew her "days of niddah."

הִנֵּה לָמַדְתָּ שֶׁכָּל הַטּוֹעָה אֵינָהּ מוֹנָה מִשֶּׁיִּפְסֹק הַדָּם פָּחוֹת מִשִּׁבְעָה וְלֹא יוֹתֵר עַל י"ז וְיָבוֹאוּ יְמֵי נִדָּתָהּ. כֵּיצַד. רָאֲתָה יוֹם אֶחָד וּפָסַק הַדָּם מוֹנָה י"ז שִׁשָּׁה לְתַשְׁלוּם נִדָּתָהּ וְי"א יְמֵי זִיבָתָהּ וְיָבוֹאוּ יְמֵי נִדָּתָהּ. וְאִם רָאֲתָה י"ג אוֹ יֶתֶר מוֹנָה שִׁבְעָה מִשֶּׁיִּפְסֹק הַדָּם וְיָבוֹאוּ יְמֵי נִדָּתָהּ כְּמוֹ שֶׁבֵּאַרְנוּ:

Thus we learn: Whenever a woman errs, she never counts less than seven days from the time which her bleeding stops. Nor does she count more than seventeen. Afterwards, come her "days of niddah." What is implied? If she discovered bleeding for one day and then it stopped, she should count seventeen days. Six to complete her "days of niddah" and eleven as her "days of zivah." If she discovers bleeding for thirteen days or more she counts seven "spotless" days after the bleeding ceases. Afterwards, her "days of niddah" begin as explained [above].