THE HALACHOS OF PREGNANCY AND CHILDBIRTH

PREGNANCY

DOCTOR'S EXAMINATION

NIDDAH AND PREGNANCY

SEGULAS AND CUSTOMS DURING PREGNANCY

FALSE LABOR

NIDDAH AND CHILDBIRTH

HUSBAND PRESENT DURING DELIVERY

INDUCING LABOR

CHILDBIRTH ON SHABBOS

STAYING NEAR THE HOSPITAL

CALLING THE DOCTOR OR TAXI

TRAVELING TO THE HOSPITAL

WHO MAY TRAVEL WITH HER?

TAKING A SUITCASE TO THE HOSPITAL ON SHABBOS OR YOM TOV

DROPPING OFF CHILDREN

BRIS MILAH

IF LABOR STOPPED ON THE WAY TO THE HOSPITAL

PRAYING IN THE LABOR OR DELIVERY ROOM

STATUS OF A WOMAN AFTER GIVING BIRTH

INFORMING THE FAMILY

KASHRUS IN THE HOSPITAL

CANDLE LIGHTING IN THE HOSPITAL

KIDDISH IN THE HOSPITAL

HAVDALAH IN THE HOSPITAL

HOSPITAL ROOM

NURSING ON SHABBOS AND YOM TOV

ROSH HASHANAH

YOM KIPPUR

SUKKOS

CHANUKAH

PURIM

PESACH

NINE DAYS AND TISHA B'AV

MINOR FAST DAYS

Dear Reader

The sefer I have written The Halachos of Pregnancy and Childbirth is a comprehensive guide of the laws of pregnancy and childbirth. It covers all aspects of pregnancy and childbirth including halachic rulings by the leading poskim of the generation, with an emphasis on practical applications. The sefer can be used also for any sick person in a hospital, there are chapters that deal extensively with the halachos of the hospital room, Kiddish, lighting Shabbos candles, Havdalah and all Yom Tovim for someone in the hospital.

The sefer is approx. 500 pages and can be obtained from your local Hebrew bookstore or by ordering direct from the author.

Retail price is $29.00, if you purchase it from the author the price is $25.00 plus 5.00 shipping

In the United States send all Orders to:

Rabbi YD Webster
1840 58th Street
Brooklyn, N.Y. 11204

In Eretz Yisroel the sefer may be purchased in Jerusalem at Judaica Book Center 5 Rochov Even Yisroel (phone # 2-6223215).

The following is but a small excerpt from the sefer, due to brevity I have omitted the sources that are brought down in the sefer. If you have any comments or questions that were not raised in the sefer please send them to me so that I may include them in future editions.

PREGNANCY

A pregnant woman may take vitamins on Shabbos and Yom Tov.

A pregnant diabetic woman may test her blood sugar on Shabbos and Yom Tov.

DOCTOR'S EXAMINATION

A doctor's examination does not render a woman a niddah unless there is a penetration of the uterus or cervix. When a gynecologist or obstetrician makes an internal examination of the vaginal tract with his fingers, one need not fear that the womb was touched during the examination. However, If blood was found during or after the examination, a rav must be consulted.

If the doctor inserted an instrument into the vaginal tract, the following questions should be asked:

Is there any trace of blood? From where did it come from (cervix, uterus, etc.)? Ask the doctor to check the instruments for blood.

Did the doctor enter the cervix or uterus?

What is the diameter of the instrument that was inserted?

After all the facts are known one should consult with a rav if they are a niddah.

A pregnant woman may have a sonogram performed to tract the development of the child if the doctor considers it medically necessary or desirable. However, they should not perform it solely to discover the gender of her unborn child.

NIDDAH AND PREGNANCY

During pregnancy a woman's menstrual cycle is interrupted, therefore there is no need to observe the halachos governing the veses-day of the onset. This exemption begins after the third menstrual period has been missed or after three months of pregnancy whichever comes first.

If a pregnant woman experiences uterine bleeding or sees a stain that renders her a niddah, after the third month of pregnancy, she must consider herself as a niddah, she must wait five days, make the required internal examination and count the seven clean days before going to the mikvah.

One should consult their rav regarding the amount of examinations, and preparations for the mikvah.

SEGULAS AND CUSTOMS DURING PREGNANCY

In the sefer we have brought many segulas and minhagim, however, here we will list only a few.

Many have the minhag not to publicize the pregnancy until the fifth month or until the pregnancy is noticeable, due to ayin harah- evil eye.

Many have the minhag that a pregnant woman does not escort a kallah to the chupah, and in some communities also the chason. If, however, the pregnancy is not noticeable, according to some poskim it is permitted.

Many have the minhag that a pregnant woman does not serve as kvatterien at a bris milah. If, however, the pregnancy is not noticeable, according to some poskim it is permitted.

A pregnant woman does not attend a funeral or go a cemetery. Some poskim are of the opinion that she may attend a funeral of a parent, in law or a good friend.

FALSE LABOR

If labor proves to be false and no bleeding was seen, a woman reverts to her original status as being clean. Most poskim are of the opinion that it is preferable for her to make an internal examination and consult a rav. If she did not examine herself carefully she is nevertheless considered clean.

NIDDAH AND CHILDBIRTH

Childbirth induces a special niddah state whether or not a woman experiences uterine bleeding.

During labor a woman is considered a niddah as soon as any of the events occur:

She sees a flow of blood.
Her water breaks and there is some blood visible in the flow. If her water breaks but there is no blood visible in the flow, many poskim do not consider her a niddah.
She is unable to walk unaided because of the baby's position at the end of labor.
Inability to walk because of pain and discomfort does not render a woman a niddah.
She is on the delivery table or birthing chair.

Some poskim are of the opinion that she becomes a niddah when heavy labor begins even if no bleeding is apparent.

From the time she become a niddah her husband may not touch her. If she is in great need and unable to obtain help from someone else, her husband may assist her (e.g. going down the stairs, into the car or support her). He should not touch her body directly, rather he should hold her clothing or wear gloves.

From the time a woman gives birth she becomes a niddah until she completes her ritual immersion, the relationship between husband and wife is the same as any regular niddah (e.g. No touching, kissing, sitting on her hospital bed, handling to each other).

HUSBAND PRESENT DURING DELIVERY

From the halachic viewpoint, the husband may be present during the labor and delivery of the child in order to make sure everything is being done properly, and to help his wife emotionally, provided that;

There is no physical contact whatsoever, either directly or indirectly (e.g. adjusting the pillow or the sheet on which she is lying).
He should not look at those parts of her body which are normally covered, even through a mirror or other device.

However, many poskim feel that it is preferable for the husband not to be present at the actual delivery in case he accidentally views areas of his wife's body which are usually covered, or unintentionally accedes to a request from the medical personnel or his wife to help with the delivery or to hold her hand, back, etc.

INDUCING LABOR

One should not allow a doctor to induce labor whether on a weekday, Shabbos or Yom Tov unless the mother or fetus is in danger.

There are various reasons among the poskim why it is prohibited. Some poskim are of the opinion that the earlier time may be a bad mazel and the child may die before its allotted time (Rokeach). Others are of the opinion that it is possible to miscalculate the time of conception and an error will be made whereupon the child will be born prematurely (Rabbi Yakov Kamenetsky ZT"L in Kovetz Am Hatorah Vol. 2 #12). Rabbi Moshe Feinstein ZT"L (Igros Moshe YD Vol. 2-74) held that inducing is prohibited for one is putting the pregnant woman in danger. Chazal stated a woman who gives birth is in danger and until the appointed time designated by Hashem Yisborach she is prohibited to put herself in danger. While other poskim state it is prohibited due to the Mishnah in Avos (4-24) that one enters this world against one's will, thereby to bring the child into this world before his time is contrary to rabbinic ruling ( Rabbi Y.S. Eliyashav Shlita Toras Hayolades Page 18). Before a doctor induces labor, one should question the doctor as to whether it is absolutely necessary. However, if in the doctors opinion one must induce for safety reasons of either the mother or child than it is permitted. Once labor has started it is permissible for the doctor to accelerate the labor with drugs. Furthermore, some poskim permit the induction of labor if the baby has clearly exceeded the full term of pregnancy.

CHILDBIRTH ON SHABBOS

Chazal have stated that a woman giving birth is considered as a dangerously ill person and it is permitted to desecrate the Shabbos or Yom Tov on her behalf. Upon the onset of labor, she, her husband or anyone else must do everything they can to ensure that she will have a successful delivery. However, Chazal state that one must do whatever one can before Shabbos or Yom Tov in order to minimize the desecration. However, if time does not allow for the minimization of the desecration, one should perform all actions needed for her in the same manner that one would perform during the week (e.g.. call the doctor in a normal manner , drive the car, etc.)

In Sefer Chasidim (#793) it states that one should pray that the birth should not take place on Shabbos or Yom Tov in order that one not come to desecrate those days.

STAYING NEAR THE HOSPITAL

Some poskim are of the opinion that a woman nearing her due date should stay near the hospital to avoid traveling on Shabbos or Yom Tov. However, if this will cause hardship, she is not required to do so. If contractions begin prior to Shabbos or Yom Tov and the doctor is of the opinion that they signify the onset of active labor, she is required to go to the hospital prior to Shabbos or Yom Tov.

CALLING THE DOCTOR OR TAXI

When contractions begin, even if the pregnant woman is unsure if this is real labor, one may call the doctor or taxi, etc.

The following are the halachos as to the method of making the call and who should make the call on Shabbos or Yom Tov (if time permits):

Preferably one should get a non-Jew to make the call.
If this is not possible then one should ask a child (preferably not one's own) under bar mitzvah to make the call.
Preferably the call should be dialed by the child in a indirect or unusual manner.
If neither of the above is available, one may make the call oneself (husband or wife).

Furthermore, when calling on the telephone on Shabbos or Yom Tov, one should minimize the violation (if time permits):

The receiver should be removed from the cradle in an indirect or unusual manner (e.g. with the elbow, two hands, two people, teeth, etc.
One should dial in an indirect or unusual manner (e.g. back of a spoon, knuckle, etc.).
One should limit the conversation to the situation at hand, it is permissible to say hello and good bye etc.
When the call is finished, the receiver should not be replaced into the cradle unless the caller must receive a return call from the doctor. In such a situation, the receiver should be replaced in an indirect or unusual manner.

TRAVELING TO THE HOSPITAL

When a woman reaches the ninth month of her pregnancy, she and her husband should prepare for the possibility of going to the hospital on Shabbos or Yom Tov.

When a woman is in labor she is considered as a seriously ill person and it is permitted to desecrate the Shabbos or Yom Tov for her (either her husband, a neighbor, hatzalah, etc.). However, due to the many halachic problems that arise by driving one's car (e.g. signal lights, brakes, carrying drivers license, keys, etc.) it is preferable, if possible to do it through a non-Jew (taxi, ambulance, etc.).

If the woman can be driven to the hospital by a non-Jew it is recommended that one arrange this before Shabbos or Yom Tov regardless of the expense. Therefore, one must research and find a non-Jewish taxi service prior to Shabbos or Yom Tov and either pay in advance, arrange to pay after Shabbos or Yom Tov or prepare in the home an envelope with money to pay for the taxi. A tip may be included. It is preferable to use a larger bill instead of two smaller ones. Change should not be accepted from the taxi driver.

Whatever lights in the home will be needed should be left on before Shabbos or Yom Tov and not turned off by a Shabbos timer (e.g. an outside light should be left on so that the taxi will be able to see the address, light in the house).

See Chapter four of the sefer for an overview how one should prepare one's car before Shabbos or Yom Tov. If no arrangements were made with a non-Jew than one may drive their own car.

WHO MAY TRAVEL WITH HER?

A woman in labor may have someone (husband, mother, Lamaze instructor, close friend, etc.) accompany her to the hospital in the taxi, ambulance, etc., even if she does not request it. It is permitted whether the vehicle is driven by a non-Jew or by a Jew. However, if there is no room for them in the vehicle, they cannot drive their own car but may ask a non-Jew to drive them, if they are needed.

TAKING A SUITCASE TO THE HOSPITAL ON SHABBOS OR YOM TOV

On Shabbos, in areas where an eiruv exits, a suitcase may be taken to the hospital and one may include in it all items that will be necessary for the hospital stay.

On Yom Tov, it is always permissible to take along a suitcase, even beyond the city limits.

In areas where no eiruv exits, there is a dispute among the poskim whether a suitcase may be taken on Shabbos. Most poskim are of the opinion that if the hospital will supply the woman with all necessary items (slippers, robe, etc.), she should not take a suitcase. Some poskim are of the opinion that a suitcase with all the necessary items may be taken, but carried only by a non-Jew. Other poskim permit a prepared suitcase to be taken by a non-Jew although it contains non-essentials, since the woman in labor may worry that something important was left behind. The non-Jew should be instructed to take the suitcase from the house to the taxi and from the taxi into the hospital. It may be more convenient for a woman to wear a nightgown under her clothing and a kerchief on her head when going to the hospital.

In a situation where a suitcase will be taken by a non-Jew, one may put into it a tallis, siddur and food, (wine and matzah should be included for kiddish and hamotzi). Some poskim permit taking only food.

If a woman took a Lamaze course, she may take along the items necessary for natural childbirth. Those items need not be carried by a non-Jew.

DROPPING OFF CHILDREN

Arrangement should be made with a relative, neighbor or babysitter to stay with one's children. If no one is available, it is permitted to ask the non-Jewish driver to drive the children to another person's house.

BRIS MILAH

If a boy is born during the late afternoon or early evening Friday or Shabbos, it is important that the exact minute be documented to ascertain when the bris will take place.

IF LABOR STOPPED ON THE WAY TO THE HOSPITAL

If on the way to the hospital labor stopped and she does not feel that she needs to continue to the hospital, it is permissible for the non-Jew to take her back home.

PRAYING IN THE LABOR OR DELIVERY ROOM

One is not permitted to pray or recite a bracha in the presence of unclean objects such as excrement, urine, or their containers if they are dirty or if the room has a bad odor. Therefore, one must check to see that the room is clean from soiled diapers or the like.

STATUS OF A WOMAN AFTER GIVING BIRTH

After giving birth (to a healthy child or g-d forbid to a stillbirth), the woman is in need of special treatment to speed her recovery, whether the delivery was natural or by cesarean section. The halacha divides the post-partum period into three stages A) first three days after giving birth, B) the fourth to the seventh day, C) from the eight day until the end of the thirtieth day.

The general guideline is that from the moment a woman goes into labor until after she gives birth she is considered as a seriously ill person and one may desecrate the Shabbos or Yom Tov for her. In case "A" one may desecrate the Shabbos or Yom Tov even if the doctor does not state that it is necessary. In case "B" one may desecrate the Shabbos or Yom Tov if the doctor states that it is necessary. In case "C" she is considered a non seriously ill person, during this time it is permitted to violate only rabbinically instituted prohibitions in an unusual manner for her, but it is forbidden to violate Torah prohibitions even if requested by the woman. Therefore, before one performs a forbidden act one should consult a rav. However, if there is evidence that the woman is seriously unwell, or if the doctor states that there is a potentially dangerous condition, she is still considered a seriously ill person and one may desecrate the Shabbos or Yom Tov on her behalf.

IN FORMING THE FAMILY

One is not permitted to instruct the hospital staff to place a call on Shabbos or Yom tov to one's family either by a signal of rings or by leaving a message on the answering machine about the birth.

KASHRUS IN THE HOSPITAL

The opportunity to give birth in a hospital where all the food is kosher certainly avoids problems, however, this is not always feasible. Even where there is an option to select such a hospital, the patient should go to whichever hospital she feels will provide her with the best medical care. See chapter 27 which discusses the special issues of kashrus observance for a sick person in a hospital.

CANDLE LIGHTING IN THE HOSPITAL

The mitzvah of lighting candles at the beginning of Shabbos and Yom Tov is one of the mitzvos especially entrusted to the woman of the house. Consequently, if a woman is not at home due to hospitalization, it is necessary to decide whether she should light candles in the hospital, appoint someone to light for her at home, or both of the above.

Preferably she should light in the hospital although someone will light candles at her home. However, due to fire regulations many hospitals will not allow one to use candles to fulfill the mitzvah. Therefore she should use an electric candelabra or she may turn off the electric lights in her room and turn them on again with express intention of fulfilling her obligation of lighting the Shabbos candles and then recite a bracha. Some poskim are of the opinion that no bracha is recited on an electric candelabra even though she fulfills her obligation with its lighting. To fulfill the obligation of Shabbos candles through the use of electric lights, the lights must remain on until the onset of Shabbos.

If through no fault of her own, she was prevented from lighting Shabbos or Yom Tov candles in the hospital, she is not required to add an additional candle to the number of candles she generally lights each week.

KIDDISH IN THE HOSPITAL

A woman in the hospital is required to recite or hear Kiddish Friday night, Shabbos morning and on Yom Tov.

On Friday night or Yom Tov evening a woman may not eat or drink anything, even water, until she recites Kiddish, however, she may take medication with water before Kiddish.

Preferably she should use wine or grape juice for Kiddish in the evening. If she cannot use either, then Kiddish should be recited over two whole loaves of challah or matzah. If this is not possible, two slices of bread or challah may be used. If two slices are not available, one slice may be used. However, the size of the slice must be at least the size of an olive. The proper procedure is as follows:

One should wash one's hands for hamotzi.
One should cover the challos or matzahs.
One should place their hands on top of the covered challos or matzos and recite Kiddish from vayechulu until before the bracha of hagafen.

Before the bracha of hagafen, one should uncover the challos or matzos and place one's hands on them. The bracha of hamotzi should be recited instead of hagafen. When one reaches the word "Hashem" in the bracha one should pick up the challos or matzos until one finishes saying "Hashem" whereupon one should put them down and finish the bracha of hamotzi.

After one recites the bracha of hamotzi one should recover the challos or matzos, then place one's hands upon the covered challos or matzos until the conclusion of Kiddish.

If wine, challah and matzah are all not available on Friday night, a beverage of that country (apple juice, orange juice, if this not possible use tea or milk or fruit juice) may be used for kiddush. If none of these is currently available but will be available by midnight, one should delay eating until Kiddush is recited. If by midnight one has still not received any of them, one need not delay any longer. A person who is sick or weak and has nothing over which to recite Kiddush may eat before Kiddush.

One may not eat prior to reciting or hearing Kiddish Shabbos or Yom Tov morning. Therefore, one who is unwell and must eat should first recite or hear Kiddish.

If one did not recite Kiddish Friday evening (e.g. she gave birth), one should recite the complete Friday night Kiddush, except for the first paragraph vayechulu on Shabbos morning before the meal. The proper order is to recite veshamru and zachor and the bracha of hagafen, followed by the long bracha from the Friday night Kiddush.

If wine or grape juice is unavailable on Shabbos morning, or if one cannot drink either of them, a beverage of that country may be used. (Unlike Friday night, when reciting Kiddish on challos is preferable if wine is unavailable.)

If no beverage is available for the morning Kiddish, one should recite Kiddish on two loaves of challah. If no challah is available, she may eat without reciting Kiddish. However, it is preferable that one start the meal with a food which one recites the bracha of mezonos.

HAVDALAH IN THE HOSPITAL

It is preferable that the woman hear the havdalah from her husband or another man. If this is not possible, then she should recite the havdalah herself. If no spices are available, she should recite the havdalah without them. If one has no candle, an electric light may be used for havdalah. Using a clear incandescent bulb is preferable. A colored bulb or fluorescent light cannot be used.

HOSPITAL ROOM

One may carry in the corridors of a hospital on Shabbos.

If a woman has to use the call bell on Shabbos or Yom Tov, she should preferably use one that is non-electric. If a non-electric bell is not available, a non-Jew should be asked to activate the electric bell. If a non-Jew is not available and she is in urgent need of nursing assistance, she may press the electric bell in an indirect manner (back of her finger). If one needs to use the intercom in the room, one should use it in the same manner as stated above.

A nurse may provide routine care for the woman and the woman may assist in the process if necessary, e.g. if the nurse needs to give her an injection, set up an intravenous feeding or draw blood, the woman may stretch out her hand or position her hand so that will make it easier for the nurse to do her job.

One may have their temperature taken by the nurse, however, one should ask the nurse to place the thermometer into her mouth especially if it is a digital thermometer that operates electrically. It is permissible for one to open and close one's mouth so that the nurse may place the thermometer into it.

A woman may take a zits bath for medical reasons, or, if needed, a shower, preferably asking a non-Jew to prepare it. If a non-Jew is not available to turn on the hot water, she may turn on the hot water in an indirect manner. A sponge or bar of soap should not be used. If soap is needed, she should use liquid soap.

It is permissible to put betadine and similar medications on a wound or stitches on Shabbos or Yom Tov. One should not soak a cotton ball with medication for this purpose, even If it will be held with forceps, and even if the cotton ball was prepared before Shabbos or Yom Tov.

Due to the fact that the law requires that fingerprints be taken of both the mother and baby immediately after birth. The mother should be as passive as possible during the process, she should allow the nurse to make all the movements of her hand onto the paper and the nurse should also apply the pressure necessary for her finger to produce the prints.

NURSING ON SHABBOS AND YOM TOV

One is permitted to breast feed an infant on Shabbos or Yom Tov. It is permitted not only for an infant that is breast fed exclusively, but even for an infant that supplements with a bottle feeding.

A woman may not use a breast pump on Shabbos or Yom Tov, even a manual one, to collect her milk. However, if pressure of excess milk is causing her pain, a manual breast pump may be used provided that the milk will immediately go to waste (e.g. onto the ground, into the sink, into a dirty container, or into a liquid which will spoil the milk upon contact). Similarly it is permissible for her to express the excess milk directly from her breasts in a manner that it will go directly to waste.

It is permissible for her to ask the nurse to use the electric pump, however, as stated above she may not help the nurse in the procedure. The nurse must set up the pump on her and do all the actions.

ROSH HASHANAH

A woman experiencing childbirth is still obligated in the mitzvos of Rosh Hashanah. Although our custom is to sound one hundred Shofar blasts, a woman who cannot hear all one hundred sounds of the Shofar should at least hear thirty sounds from the shofar.

A woman who feels weak is permitted to make Kiddish and eat before hearing the sound of the shofar.

A sick person in the hospital may sit during the sounding of the shofar.

YOM KIPPUR

A person that is seriously ill, or who may become seriously ill by fasting, is not allowed to fast on Yom Kippur, on the contrary, a sick person should eat and it is considered a mitzvah. Therefore, if such a person refuses to eat, he or she is responsible for endangering life as the Torah Says "And I will surely seek from you the blood of your own soul ".

A pregnant woman and nursing mother generally fast on Yom Kippur. One should consult their rav if they should fast.

From the time a woman goes into heavy labor until seventy two hours following delivery of the placenta a woman may eat and drink on Yom Kippur in the same way as on any other day. She should, however, not eat sweets, or foods usually eaten for enjoyment.

A person who is required to eat on Yom Kippur does not recite Kiddish, even if Yom Kippur occurs on Shabbos.

Before eating, one should wash one's hands in the usual way, up to one's wrists. One should use lechem mishneh if possible.

If one ate the appropriate amount to be required to recite birchas hamazon, ya'aleh veyavo is inserted and if Yom Kippur occurs on Shabbos, retzay is also inserted. If one forgot either of them, one does not repeat birchas hamazon. If one is required to recite al hamichyah on Yom Kippur one inserts the words vezochreinu letovah beyom hakodosh hazah.

One may not apply ointments or creams on Yom Kippur, whether for pleasure or not for pleasure. However, one may apply a liquid ointment for medical reasons. If there is a need to apply creams for medical reasons a rav should be consulted.

Washing on Yom Kippur is prohibited, whether with hot or cold water. Washing for medical reasons, however, (e.g. a zits bath to help heal an episiotomy) is permitted, only liquid soap may be used.

On Yom Kippur she should wear non leather shoes, if they do not give her adequate support then she may wear leather shoes.

SUKKOS

Woman are not obligated to eat or sleep in the sukkah, nor are they obligated to shake the arba minim (four species) since these are mitzvos that applies at a specific time. Although woman are not required to perform them, many have taken upon themselves this obligation. Therefore, if a woman is in the hospital, she is certainly not required to eat or sleep in a sukkah or take the arba minim.

Some hospitals supply the arba minim and take them around the wards. A woman may eat or drink prior to shaking the arba minim.

CHANUKAH

Due to fire regulations many hospitals will not allow one to use candles to fulfill the mitzvah. Therefore she should have in mind to fulfill her mitzvah with the lighting of her husband at home. One cannot fulfill the mitzvah with an electric candelabra, however, some poskim state that if there is no other way that she can perform the mitzvah than she may use an electric candelabra but no bracha is recited.

PURIM

Woman are obligated to hear the reading of the megillah on Purim night and on Purim day.

In many hospitals arrangements are made to have a public reading in the hospital wards, in such a case one is permitted to eat prior to reading the megillah.

Most poskim are of the opinion that one cannot fulfill ones obligation of hearing the reading of the megillah through the use of a telephone. However, if she will not be able to hear the reading of the megillah in any other way, one may rely on those poskim that are lenient.

A woman is required to send to at least one friend mishloach manos and send a gift of money to at least two poor people. A woman in the hospital may appoint a representative (her husband, friend, etc) to perform these mitzvos for her or perform them herself by giving food to a visitor, or switching her meal with someone else.

A woman is required to eat the festive meal of Purim even when she is in the hospital, unless it causes her undue hardship. Woman, however, are not required to drink wine on Purim.

PESACH

A woman who is in the hospital on the night of the fourteenth of Nissan is required to inspect their room (bedside table, closet and clothing, etc.) for chometz, however, no bracha is recited. She is required to perform the bedika even if she is only staying till Chol Hamoad.

The bedika should be performed with a flashlight since a candle is not permitted in the hospital.

The halachos of the seder apply to both men and women. Therefore, a woman who must go to the hospital before Pesach or on Pesach night, should prepare all items required for the seder.

See Chapter 22 to review the halachos if one has no time to make a seder, the amount of wine and matzah that she must eat.

All medication that the doctor prescribes and specifically emphasized that they must be taken during Pesach should definitely be taken even if they contain chometz and one should not protest. However, one should ask if there are other medications that do not contain chometz.

NINE DAYS AND TISHA B'AV

The minhag is not to eat meat or drink wine from Rosh Chodesh Av until mid-day on the tenth of Av, except on Shabbos or at a siyum or other seudas mitzvah. A pregnant woman, a woman after childbirth, or a nursing mother who is having difficulty eating dairy foods, may eat meat without partaking of a siyum.

If she feels well, even these women should refrain from partaking of meat or wine from the seventh day of Av, if it occurs within the same week of Tisha B'Av.

It is preferable for her to eat chicken rather than meat.

A pregnant woman or a nursing mother is required to fast the entire day of Tisha B'Av. If she is suffering or is very weak, even if there is no danger to her life, a rav should be consulted.

During the first seven days after childbirth or a miscarriage, a woman should not fast even if she fells well enough to fast.

From the eight day until the end of the thirtieth day following childbirth, a woman who feels it necessary may eat without hesitation, even if she is not obviously weak. If she feels that she can fast, and the infant will not suffer as a result, then she may fast. However, if she does not fast she should not eat more than is necessary.

A woman who has given birth within thirty days, may wear leather shoes if she would not have adequate support from the permissible non-leather shoes.

Washing for medical reasons (e.g. breast for nursing, shower after childbirth) is permitted on Tisha B'Av, if necessary.

One is permitted to anoint oneself for medical reasons (e.g. lanolin or other ointments on the breast).

MINOR FAST DAYS

Some poskim are of the opinion that a pregnant woman or a nursing mother should fast on these fast days. If she feels sick or is very weak, even if there is no danger to her life, she should not fast. Other poskim disagree, and rule that a pregnant woman or nursing mother is not required to fast on these days. She should not, however, over indulge herself. One should consult a rav.

When a fast day occurs on Shabbos and is postponed until Sunday one should follow the more lenient opinion.

During the first thirty days after childbirth or miscarriage, a woman should not fast.

One may wash and anoint oneself on these days.

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Copyright © 1997 by Rabbi Yisroel Dov Webster, the author.

Dayan Yeshiva Emek Halacha, Brooklyn New York.

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