Niddah

Question:

Is it permitted to perform a bedika while lying down?

Introduction:

Firstly, in Siman 196 and Siman 186 when discussing bedikos we find no mention in the Poskim that a bedika must be performed while standing. This is indicative that it is not imperative to perform a bedika while standing.

The earliest source where we find the idea that a bedika performed while lying down is problematic is Tosfos (Niddah 3a) who writes regarding a lady who is lying on her back that it cannot be assumed that if she experienced uterine bleeding that she would have noticed the bleeding [because it is possible that she did experience uterine bleeding but remained unaware because her positioning prevented the blood from exiting her body].

Based on this Tosfos, the Chavos Da’as (Siman 186 s.k. 1) writes regarding a kinu’ach [an external check] that she must ensure that the kinu’ach is performed at a time when she is not reclining [because otherwise the kinu’ach does not serve as an indication that she did not experience uterine bleeding].

[It should be noted that the Chavos Da’as is discussing a kinu’ach (an external check) specifically. It is not conclusive even according to the Chavos Da’as that the same would apply to a bedika (which is an internal check).]

Discussion: The stringent opinion regarding bedikos performed while reclining is the view of Rav Meir Bransdorfer (K’nei Bosem Volume 1, Siman 97) who rules based on the aforementioned Tosfos that a bedika performed while reclining is only valid if it was performed with the thoroughness and to the extent described by the Shulchan Aruch in Siman 196 Se’if 6. However, if a bedika is performed only according to the criteria set out by the Remo (ibid) then the bedika is invalid if performed while reclining.

However, the view of many other contemporary Poskim is that a bedika performed while reclining is valid, at least ex post facto:

Rav Wosner (Shi’urei Shevet Halevi Siman 188 Se’if 3) in a situation of uterine prolapse allows bedikos to be performed while reclining and does not differentiate between bedikos performed according to the parameters set out by the Remo and bedikos performed according to the parameters set out by the Shulchan Aruch. This is also quoted by the Otzros Tahara (Page 323). Rav Elyashiv is also quoted (Otzros Tahara ibid) as having ruled leniently regarding bedikos performed while reclining, in a situation where it is difficult to perform the bedikos while standing.

Rav Nissim Karelitz (Chut Hashoni Niddoh Page 253) also notes that we find no mention in the Shulchan Aruch or Poskim that there is an issue with a bedika performed while reclining and concludes that although it is ideal to perform a bedika while standing, it is acceptable to perform a bedika while reclining.

Rav Mordechai Gross (Shi’urei Tahara Page 224) writes very clearly that a bedika must be performed while standing but concludes that ex post facto a bedika performed while reclining is also valid.

The Pischei Megodim (Introduction to Perek 8) writes that it is ideal to perform the essential bedikos (i.e. hefsek tahara, day one and day seven) while standing, but ex post facto even if all the bedikos were performed while reclining, they are valid.

Conclusion: Rav Meir Bransdorfer rules that a bedika performed while reclining is only valid if it was performed with the thoroughness and to the extent described by the Shulchan Aruch in Siman 196 Se’if 6. However, a bedika performed only according to the criteria set out by the Remo (ibid) is invalid if performed while reclining.

The view of the majority of other contemporary Poskim is that a bedika performed while reclining is valid, at least ex post facto, and according to some even l’chatchilo when there is a reason to do so.

Therefore, it is certainly ideal to perform bedikos while standing to be choshesh for the view of Rav Meir Bransdorfer and other Poskim who were only lenient ex post facto. One who wishes to perform a bedika while reclining should consult a Rav.