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Preparing for the Mikveh: Difference between revisions
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==Preparing for the Mikveh== | ==Preparing for the Mikveh== | ||
# Before going to the mikveh a woman must wash herself to remove anything that will interpose between her body and the water and also check herself to see she is clean. The practice is for a woman to wash and scrub<ref>Sidrei Tahara 199:9 s.v. heneh, The Laws of Niddah v. 2 p. 346, Badei Hashulchan 199:1 s.v. lahadi'ach</ref> her entire body with hot<ref>The Laws of Niddah v. 2 p. 343 allows warm water but not lukewarm. Badei Hashulchan 199:20 says it should initially be hot water according to whatever people generally call hot water.</ref> water.<ref>The gemara Bava Kama 82a records that Ezra Hasofer established ten institutions and one of them was that a woman should wash herself before going to the mikveh. Tosfot Niddah 66b s.v. im cites a dispute between Rabbenu Tam and Rabbenu Shemarya in the name of Rashi about what this institution included. Rabbenu Shemarya held that it included washing the entire body, while Rabbenu Tam held it only included the hair. Tosfot concludes that one should be strict for Rabbenu Shemarya and also such is the practice. The Rosh (Mikvaot no. 37) holds like Rabbenu Tam but says it is a proper practice to wash the entire body. The Rambam (Mikvaot 2:16) also holds that the institution was to wash one's hair before going to the mikveh. The Shach 199:2 concludes that the agreement of the poskim was like Rabbenu Tam nonetheless the proper practice is to wash the entire body. Badei Hashulchan 199:18 explains that this good practice is binding except for medical reasons. Badei Hashulchan 199:19 notes that even though technically only hot water is necessary for the hair the practice is to use hot water for the entire body as Shulchan Aruch YD 199:1 writes.</ref> | # Before going to the mikveh a woman must wash herself to remove anything that will interpose between her body and the water and also check herself to see she is clean. The practice is for a woman to wash and scrub<ref>Sidrei Tahara 199:9 s.v. heneh, The Laws of Niddah v. 2 p. 346, Badei Hashulchan 199:1 s.v. lahadi'ach</ref> her entire body with hot<ref>The Laws of Niddah v. 2 p. 343 allows warm water but not lukewarm. Badei Hashulchan 199:20 says it should initially be hot water according to whatever people generally call hot water. Taharat Habayit v. 3 p. 245 also allows lukewarm.</ref> water.<ref>The gemara Bava Kama 82a records that Ezra Hasofer established ten institutions and one of them was that a woman should wash herself before going to the mikveh. Tosfot Niddah 66b s.v. im cites a dispute between Rabbenu Tam and Rabbenu Shemarya in the name of Rashi about what this institution included. Rabbenu Shemarya held that it included washing the entire body, while Rabbenu Tam held it only included the hair. Tosfot concludes that one should be strict for Rabbenu Shemarya and also such is the practice. The Rosh (Mikvaot no. 37) holds like Rabbenu Tam but says it is a proper practice to wash the entire body. The Rambam (Mikvaot 2:16) also holds that the institution was to wash one's hair before going to the mikveh. The Shach 199:2 concludes that the agreement of the poskim was like Rabbenu Tam nonetheless the proper practice is to wash the entire body. Badei Hashulchan 199:18 explains that this good practice is binding except for medical reasons. Badei Hashulchan 199:19 notes that even though technically only hot water is necessary for the hair the practice is to use hot water for the entire body as Shulchan Aruch YD 199:1 writes.</ref> | ||
## Included in the cleaning involves cleaning the follow areas: armpits, neck, between the legs, between the toes, under the breasts, and any folds on the body due to weight or age. Additionally, the openings on a woman's body don't need to have water reach them but do need to be clean that would make it possible for water to reach them. These areas include the nose nostrils, ears, mouth and teeth, and private area. <ref>The Gemara Niddah 66b states that a person should teach his wife to clean the folded areas of her body before going to the mikveh. Rashi s.v. kemateha explains this includes her armpits and any cavity in the body. Badei Hashulchan 199:1 based on various rishonim and poskim includes a number of other areas to clean including the neck, between the legs, between the toes, under the breasts, and any folds caused by weight or age. Additionally, he lists the areas that are included in the bodily cavities that should be clean including the nostrils, ears, mouth, and private area. | ## Included in the cleaning involves cleaning the follow areas: armpits, neck, between the legs, between the toes, under the breasts, and any folds on the body due to weight or age. Additionally, the openings on a woman's body don't need to have water reach them but do need to be clean that would make it possible for water to reach them. These areas include the nose nostrils, ears, mouth and teeth, and private area. <ref>The Gemara Niddah 66b states that a person should teach his wife to clean the folded areas of her body before going to the mikveh. Rashi s.v. kemateha explains this includes her armpits and any cavity in the body. Badei Hashulchan 199:1 based on various rishonim and poskim includes a number of other areas to clean including the neck, between the legs, between the toes, under the breasts, and any folds caused by weight or age. Additionally, he lists the areas that are included in the bodily cavities that should be clean including the nostrils, ears, mouth, and private area. | ||
* It is noteworthy that from the Rosh (Mikvaot no. 37) it is clear that according to Rabbenu Tam this washing that the gemara Niddah 66b describes isn't the same as the institution of Ezra as Ezra's institution only applies to hair and this includes specific areas. Whereas for Rashi it seems that this obligation of the gemara Niddah 66b is a clarification of what is already included in Ezra's institution.</ref> These areas should be scrubbed and not merely bathed in water gently.<Ref>Badei Hashulchan 199:4</ref> | * It is noteworthy that from the Rosh (Mikvaot no. 37) it is clear that according to Rabbenu Tam this washing that the gemara Niddah 66b describes isn't the same as the institution of Ezra as Ezra's institution only applies to hair and this includes specific areas. Whereas for Rashi it seems that this obligation of the gemara Niddah 66b is a clarification of what is already included in Ezra's institution.</ref> These areas should be scrubbed and not merely bathed in water gently.<Ref>Badei Hashulchan 199:4</ref> | ||
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# Besides the washing a woman must check herself to be sure that she doesn't have any chasisa on herself before going to the mikveh.<ref>The gemara Bava Kama 72a explains that the idea that a women has to check herself before going to the mikveh is a biblical obligation. The [http://www.hebrewbooks.org/pdfpager.aspx?req=9381&st=&pgnum=401 Rashba (Torat Habayit 31a)], Ran (Shavuot 6a s.v. masrich), and Ramban (cited by Tur 199:1) write explicitly that the obligation to check oneself for a chasisa before going to the mikveh (iyun) is biblical. Shach 199:2 agrees. However, the Bet Yosef 199:6 s.v. lechen suggests that the Tur held checking was only a rabbinic obligation. See the [http://www.hebrewbooks.org/pdfpager.aspx?req=412&st=&pgnum=181 Shaarei Tzion 30] who suggests that this might also be the opinion of a number of rishonim, though he admits that his approach isn't supported by much evidence. | # Besides the washing a woman must check herself to be sure that she doesn't have any chasisa on herself before going to the mikveh.<ref>The gemara Bava Kama 72a explains that the idea that a women has to check herself before going to the mikveh is a biblical obligation. The [http://www.hebrewbooks.org/pdfpager.aspx?req=9381&st=&pgnum=401 Rashba (Torat Habayit 31a)], Ran (Shavuot 6a s.v. masrich), and Ramban (cited by Tur 199:1) write explicitly that the obligation to check oneself for a chasisa before going to the mikveh (iyun) is biblical. Shach 199:2 agrees. However, the Bet Yosef 199:6 s.v. lechen suggests that the Tur held checking was only a rabbinic obligation. See the [http://www.hebrewbooks.org/pdfpager.aspx?req=412&st=&pgnum=181 Shaarei Tzion 30] who suggests that this might also be the opinion of a number of rishonim, though he admits that his approach isn't supported by much evidence. | ||
* Taz 199:4 explains that washing one’s body also accomplishes the checking, however, the Shiurei Tahara 199:5 argues that washing doesn’t fulfill the obligation of checking, though one could check oneself while one is washing and that suffices for the checking. Badei Hashulchan 199:12 quotes both opinions without ruling one way. The Laws of Niddah v. 2 p. 438 seems to side with the Taz; to quote "generally when a woman bathes and washes herself thoroughly with the intention and concentration to remove any chasisa it is considered the equivalent of physically or visually inspecting her body."</ref> | * Taz 199:4 explains that washing one’s body also accomplishes the checking, however, the Shiurei Tahara 199:5 argues that washing doesn’t fulfill the obligation of checking, though one could check oneself while one is washing and that suffices for the checking. Badei Hashulchan 199:12 quotes both opinions without ruling one way. The Laws of Niddah v. 2 p. 438 seems to side with the Taz; to quote "generally when a woman bathes and washes herself thoroughly with the intention and concentration to remove any chasisa it is considered the equivalent of physically or visually inspecting her body."</ref> | ||
# A woman shouldn't wash her hair before going to the mikveh with cold water or a type of cleaning agent that would make her hair tangled or fall out.<ref>Gemara Niddah 66b, Shulchan Aruch YD 199:2</ref> The minhag is for a woman to use shampoo or the like and then afterwards to just use hot water and comb the hair. Even though we're not sure that the shampoo or the like are acceptable for this washing, the washing in hot water without any shampoo and combing suffices.<ref>Badei Hashulchan 199:24 explains that it is possible that some of our soaps or shampoos have ingredients from the types of cleaning agents that the gemara says not to use. Nonetheless, it is acceptable since afterwards the practice is to wash the hair with hot water and comb it which itself is a sufficient washing of the hair before tevilah.</ref> | # A woman shouldn't wash her hair before going to the mikveh with cold water or a type of cleaning agent that would make her hair tangled or fall out.<ref>Gemara Niddah 66b, Shulchan Aruch YD 199:2</ref> The minhag is for a woman to use shampoo or the like and then afterwards to just use hot water and comb the hair. Even though we're not sure that the shampoo or the like are acceptable for this washing, the washing in hot water without any shampoo and combing suffices.<ref>Badei Hashulchan 199:24 explains that it is possible that some of our soaps or shampoos have ingredients from the types of cleaning agents that the gemara says not to use. Nonetheless, it is acceptable since afterwards the practice is to wash the hair with hot water and comb it which itself is a sufficient washing of the hair before tevilah. Taharat Habayit v. 3 p. 243 also writes that the minhag is to use shampoo and conditioner without jell and then wash the hair with hot water.</ref> | ||
# The practice is for the woman to take a hot bath to accomplish this cleaning, though if a women couldn't take a bath but could take a shower that is sufficient.<Ref>Badei Hashulchan 199:17</ref> | # The practice is for the woman to take a hot bath to accomplish this cleaning, though if a women couldn't take a bath but could take a shower that is sufficient.<Ref>Badei Hashulchan 199:17</ref> | ||
===Timing=== | ===Timing=== | ||
