A Pregnant Woman
מעוברת
The mitzva of onah continues to be fulfilled regularly throughout all the months of pregnancy; for most men the obligation is twice a week (Peninei Halakha: Simḥat Ha-bayit U-virkhato 2:7). Admittedly, in the first months of pregnancy, intercourse may be somewhat difficult for the woman because of nausea and other discomforts; therefore there is a need to proceed more gently in order to fulfill the mitzva in the most comfortable way, but the mitzva remains in full force.
The Sages said that during the last six months, fulfilling the mitzva of onah is also beneficial to the fetus, so that it will emerge “whitened” (healthy and vigorous). In the last three months, fulfilling the mitzva of onah also helps make the birth easier.¹
From the time a woman knows on the basis of a medical test that she is pregnant, she no longer has menstrual cycles, and therefore her status is that of a mesuleket damim (a woman whose blood has ceased), who no longer needs to be concerned about her onot perisha (times of separation). Her status remains so until the end of nursing or until she sees her first period (above 6:10).
Sometimes there is bleeding during pregnancy, and then one should turn to a doctor to check the condition of the pregnancy. Halakhically, if it becomes clear that the bleeding is from a wound in the vagina or from the cervix, it does not render her impure. If the bleeding is from within the uterus, it renders her impure (in accordance with the laws of blood and stains explained in chapter 2). However, if it becomes clear with certainty that the bleeding stems from a wound in the uterus unrelated to the pregnancy, it does not render her impure (above 2:14); but as long as the doctor does not determine this with certainty, the bleeding renders her impure.
Notes (1)
- During pregnancy as well, the mitzva of onah obligates the couple at the fixed times appropriate for them according to their occupation, with the obligation for most couples being twice a week, as explained in Peninei Halakha: Simḥat Ha-bayit U-virkhato 2:7, and as written by MA OḤ 240, introduction; Eliyah Rabba 1; MB 2; Shetilei Zeitim 6; Darkhei Tahara 11:1. In addition to the mitzva of onah at the fixed times, when one of the spouses has a special desire for it, it is a mitzva to respond to him or her, as explained in Peninei Halakha, ibid. 2:8. The same law applies during pregnancy, as written by Levush 240:5; Leḥem Rav 1; Ateret Tzvi 1. (And although the Sages said (Nidda 31a): “The first three months – intercourse is hard for the woman and also hard for the fetus. The middle ones – hard for the woman and good for the fetus. The last ones – good for the woman and good for the fetus, for as a result the fetus emerges whitened and vigorous,” it is reasonable that they did not intend to impair fulfillment of the Torah obligation of the mitzva of onah; see Sefer Ḥasidim 380. Apparently, in saying “hard” they meant to teach us that sometimes intercourse is less comfortable, and then one must be more considerate; see Peninei Halakha: Simḥat Ha-bayit U-virkhato 2:18, note 20.) It is worth knowing that research has found that couples who joyfully fulfill the mitzva of onah in the ninth month thereby reduce the need for artificial induction of labor in the forty-first week from about 30% to about 7% (see Sefer Pu’ah vol. 3, p. 207). Sometimes, in cases of medical problems, intercourse must be avoided on a doctor’s instructions, and then the mitzva of onah can be fulfilled through non-vaginal intercourse or through intercourse with a condom, as medically required (see Simḥat Ha-bayit U-virkhato 2:18-19, and the Harḥavot there).