16,374
edits
Preparing for the Mikveh: Difference between revisions
From Halachipedia
→Friday Night
| Line 101: | Line 101: | ||
## If a woman wasn't able to go to the mikveh before Friday night for some reason that made it impossible for her she is certainly allowed to go to the mikveh on Friday night.<ref>Rama 197:2, Taz 197:3 like the Trumat Hadeshen unlike the Bach</ref> | ## If a woman wasn't able to go to the mikveh before Friday night for some reason that made it impossible for her she is certainly allowed to go to the mikveh on Friday night.<ref>Rama 197:2, Taz 197:3 like the Trumat Hadeshen unlike the Bach</ref> | ||
# If a woman is going to the mikveh Friday night she should be careful not to squeeze out her hair.<ref>Because of the concern of squeezing water out of hair the [http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=98 Raavad (Baalei Hanefesh Shaar Hatevilah)] writes that a woman shouldn't go to the mikveh on Friday night. However, the Bet Yosef 199:6 argues that we shouldn't follow the Raavad against the majority of rishonim. This is also the ruling of Shulchan Aruch YD 199:5. Nonetheless, Taharat Habayit v. 2 p. 452 adds that one must be careful not to squeeze out the hair on Shabbat. | # If a woman is going to the mikveh Friday night she should be careful not to squeeze out her hair.<ref>Because of the concern of squeezing water out of hair the [http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=98 Raavad (Baalei Hanefesh Shaar Hatevilah)] writes that a woman shouldn't go to the mikveh on Friday night. However, the Bet Yosef 199:6 argues that we shouldn't follow the Raavad against the majority of rishonim. This is also the ruling of Shulchan Aruch YD 199:5. Nonetheless, Taharat Habayit v. 2 p. 452 adds that one must be careful not to squeeze out the hair on Shabbat. | ||
* According to the gemara Shabbat 128a squeezing water out of hair isn't considered sechita (squeezing) that is prohibited on Shabbat. The Rambam Shabbat 9:11 codifies this. The Maggid Mishna Shabbat 9:11 and Bet Yosef 330:1 explain that even though there's no biblical prohibition there still is a rabbinic one. Taharat Habayit v. 2 p. 452 shows that the minority opinion of the Sefer HaEshkol is that there is no rabbinic prohibition either. In any event, the Maadenei Yom Tov (Mikvaot no. 37 fnt. 10) explains that the rabbis didn't prohibit going to the mikveh on Friday night because of this concern of squeezing out hair because of the mitzvah of pru urevu.</ref> | * According to the gemara Shabbat 128a squeezing water out of hair isn't considered sechita (squeezing) that is prohibited on Shabbat. The Rambam Shabbat 9:11 codifies this. The Maggid Mishna Shabbat 9:11 and Bet Yosef 330:1 explain that even though there's no biblical prohibition there still is a rabbinic one. Taharat Habayit v. 2 p. 452 shows that the minority opinion of the Sefer HaEshkol is that there is no rabbinic prohibition either. In any event, the Maadenei Yom Tov (Mikvaot no. 37 fnt. 10) explains that the rabbis didn't prohibit going to the mikveh on Friday night because of this concern of squeezing out hair because of the mitzvah of pru urevu.</ref> Some say is permitted to dry the hair by placing a towel on the hair gently so that the water is absorbed.<ref>Ben Ish Chai (Pekudshei II no. 8), Taharat Habayit v. 3 p. 279</ref> | ||
# A woman recite a bracha on going to the mikveh on Friday night as she would any other night.<Ref>Biur Halacha 323:7 s.v. yimalenu asks how it is permitted to recite the bracha for going to the mikveh on Friday night if it will be clear that the woman is going to the mikveh for a mitzvah and not for just cooling off, which is a problem of appearing like fixing oneself (see Gemara Beitzah 18a). He answers that perhaps since in the action of going into the mikveh itself she doesn't appear to be doing a mitzvah it is permitted to recite the bracha beforehand (Sephardim) or afterwards (Ashkenazim). Nonetheless, he concludes that this is a dispute between Tosfot Yevamot 46b and Rambam. Taharat Habayit v. 2 p. 458 quotes the Kol Gadol 15 who answers that the woman should recite the bracha quietly so that no one can tell she's reciting a bracha.</ref> | # A woman recite a bracha on going to the mikveh on Friday night as she would any other night.<Ref>Biur Halacha 323:7 s.v. yimalenu asks how it is permitted to recite the bracha for going to the mikveh on Friday night if it will be clear that the woman is going to the mikveh for a mitzvah and not for just cooling off, which is a problem of appearing like fixing oneself (see Gemara Beitzah 18a). He answers that perhaps since in the action of going into the mikveh itself she doesn't appear to be doing a mitzvah it is permitted to recite the bracha beforehand (Sephardim) or afterwards (Ashkenazim). Nonetheless, he concludes that this is a dispute between Tosfot Yevamot 46b and Rambam. Taharat Habayit v. 2 p. 458 quotes the Kol Gadol 15 who answers that the woman should recite the bracha quietly so that no one can tell she's reciting a bracha.</ref> | ||
# Many defend the practice of going to a mikveh on Friday night even though it is lukewarm.<ref>Chacham Tzvi 11 holds that it is forbidden to go to the mikveh Friday night if the mikveh is heated but it is permitted if it is just heated enough to remove the chill. Nodeh Beyehuda OC 2:24-5 holds that it is permitted to go into a mikveh even if it is lukewarm. Lastly, the Korban Netanel (Bameh Madlikin 22:100) believes it is permitted even if the warm is warm. Nonetheless, the Mishna Brurah 326:17 proves that there is a prohibition to bathe in lukewarm warm on Shabbat. Taharat Habayit v. 2 p. 460-6 agrees. | # Many defend the practice of going to a mikveh on Friday night even though it is lukewarm.<ref>Chacham Tzvi 11 holds that it is forbidden to go to the mikveh Friday night if the mikveh is heated but it is permitted if it is just heated enough to remove the chill. Nodeh Beyehuda OC 2:24-5 holds that it is permitted to go into a mikveh even if it is lukewarm. Lastly, the Korban Netanel (Bameh Madlikin 22:100) believes it is permitted even if the warm is warm. Nonetheless, the Mishna Brurah 326:17 proves that there is a prohibition to bathe in lukewarm warm on Shabbat. Taharat Habayit v. 2 p. 460-6 agrees. | ||
