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Preparing for the Mikveh: Difference between revisions
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* 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> | ||
## The hair on a woman's head should be washed in hot water and also combed with a comb while it is still wet. The rest of the hair on the body should be cleaned with hot water and lightly combed with her hands.<ref>Gemara Bava Kama 82a requires a washing before the mikveh. Rashi (ad loc s.v. haisha) explains that this washing primarily means combing with a comb. All rishonim (see Tosfot niddah 66b and above footnotes) agree that this includes the hair. The Shach 199:1 cites a dispute whether the washing includes just the hair on the head or all hair. His conclusion is that all hair should be washed and the practice is to comb the hair on her head with a comb and the rest of the hair combed with her hand. Badei Hashulchan 199:11 agrees. The question of whether a comb is necessary is discussed by Sidrei Tahara 199:9 and his conclusion is that it is necessary for the hair on the head. If one doesn't have a comb consult a Rav. The Badei Hashulchan 199:9 explains that the combing should take place while the hair is still wet.</ref> The purpose of washing the hair is to untangle it<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=9381&st=&pgnum=400 Rashba (Torat Habayit Hakatzar 30b)]</ref> and remove any dirt.<ref>Badei Hashulchan 199 fnt 10 citing the Chayei Adam</ref> | ## The hair on a woman's head should be washed in hot water and also combed with a comb while it is still wet. The rest of the hair on the body should be cleaned with hot water and lightly combed with her hands.<ref>Gemara Bava Kama 82a requires a washing before the mikveh. Rashi (ad loc s.v. haisha) explains that this washing primarily means combing with a comb. All rishonim (see Tosfot niddah 66b and above footnotes) agree that this includes the hair. The Shach 199:1 cites a dispute whether the washing includes just the hair on the head or all hair. His conclusion is that all hair should be washed and the practice is to comb the hair on her head with a comb and the rest of the hair combed with her hand. Badei Hashulchan 199:11 agrees. The question of whether a comb is necessary is discussed by Sidrei Tahara 199:9 and his conclusion is that it is necessary for the hair on the head. If one doesn't have a comb consult a Rav. The Badei Hashulchan 199:9 explains that the combing should take place while the hair is still wet.</ref> The purpose of washing the hair is to untangle it<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=9381&st=&pgnum=400 Rashba (Torat Habayit Hakatzar 30b)]</ref> and remove any dirt.<ref>Badei Hashulchan 199 fnt 10 citing the Chayei Adam</ref> | ||
# Besides the washing a woman must check herself to be sure that she doesn't have any | # Besides the washing a woman must check herself to be sure that she doesn't have any chatzitza 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 chatzitza 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 | * 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 chatzitza 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. 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> | # 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> | ||
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# In cases of extenuating circumstances it is permitted to do the washing before going to the mikveh entirely during the day or entirely at night.<ref>Rama YD 199:3. The Taharat Habayit (v. 3 p. 249) writes that it is permitted to do all of the preparations at night even if it is a personal extenuating circumstance such as if she has older children who will find out if she does her preparations during the day.</ref> In such cases a person should consult a rabbi. | # In cases of extenuating circumstances it is permitted to do the washing before going to the mikveh entirely during the day or entirely at night.<ref>Rama YD 199:3. The Taharat Habayit (v. 3 p. 249) writes that it is permitted to do all of the preparations at night even if it is a personal extenuating circumstance such as if she has older children who will find out if she does her preparations during the day.</ref> In such cases a person should consult a rabbi. | ||
====Friday Night==== | ====Friday Night==== | ||
# The tevilah night is Friday night the washing and preparation should be done on Friday afternoon<ref>Badei Hashulchan 199:62 adds that the preparations should be done before sunset but leaving herself enough time to light the candles.</ref> and completed before sunset.<ref>Shulchan Aruch YD 199:5, Kitzur Shulchan Aruch 160:5. According to the Shiltot (see Tosfot Niddah 68a s.v. kach), this is the case of the gemara where it is impossible to do the tevilah by night and so it is done during the day. According to Rashi the preparation are always done during the day.</ref> Nonetheless, between doing the preparation and the tevilah the woman shouldn't be involved in anything that will cause a | # The tevilah night is Friday night the washing and preparation should be done on Friday afternoon<ref>Badei Hashulchan 199:62 adds that the preparations should be done before sunset but leaving herself enough time to light the candles.</ref> and completed before sunset.<ref>Shulchan Aruch YD 199:5, Kitzur Shulchan Aruch 160:5. According to the Shiltot (see Tosfot Niddah 68a s.v. kach), this is the case of the gemara where it is impossible to do the tevilah by night and so it is done during the day. According to Rashi the preparation are always done during the day.</ref> Nonetheless, between doing the preparation and the tevilah the woman shouldn't be involved in anything that will cause a chatzitza such as touching something sticky.<ref>Taz 199:8</ref> Immediately before the tevilah on Shabbat the woman should wash her concealed areas with water that was warmed before Shabbat, clean in between her teeth, and check herself.<ref>Badei Hashulchan 199:61 based on Shulchan Aruch YD 199:6</reF> Some say that she shouldn't eat between the preparations for tevilah and tevilah.<ref>Badei Hashulchan 199:62 based on Sidrei Tahara 198:48. [http://www.yutorah.org/sidebar/lecture.cfm/864207/rabbi-mordechai-i-willig/niddah-shiur-20-chafifah-continued-/ Rabbi Willig (Niddah Shiur 20, min 2-15)], however, is lenient if the couple made early Shabbat to eat the meal between the preparations and the tevilah. Even Badei Hashulchan (Biurim 199:6 s.v. tachuf) is willing to be lenient if she's eating with guests or is a guests and she'll be very embarrassed if she doesn't eat.</ref> | ||
## If a woman's tevilah night is Friday night she should light candles after doing the preparations for tevilah and then go to the mikveh. If that's not possible, she should light earlier with a stipulation that she isn't accepting Shabbat and then do the preparations and go to the mikveh.<Ref>Kitzur Shulchan Aruch 160:5</ref> | ## If a woman's tevilah night is Friday night she should light candles after doing the preparations for tevilah and then go to the mikveh. If that's not possible, she should light earlier with a stipulation that she isn't accepting Shabbat and then do the preparations and go to the mikveh.<Ref>Kitzur Shulchan Aruch 160:5</ref> | ||
# If Friday day is a Yom Tov and the tevilah night is Friday night then the preparations and checking should be done before Yom Tov. The woman should tie her hair so that it doesn't get tangled over Yom Tov before the tevilah.<ref>Shulchan Aruch YD 199:6. According to Rashi and the Shiltot (see Tosfot Niddah 68a) this is a situation when it is impossible to have the preparations right before the tevilah and so the tevilah is done beforehand in accordance with Rav Chisda (Niddah 67b). Even though Shulchan Aruch only requires preparing (chafifa) for the tevilah before Yom Tov, the Shach 199:11 also requires checking together with the preparations. </ref> Additionally, in between the preparations and the tevilah if it is possible to avoid touching sticky items one should do so and if not, one should wash one's hands immediately afterwards.<Ref>Tur and Rama 199:6. The Bet Yosef argues that this is an unnecessary stringency and therefore he omits it from the Shulchan Aruch. He proves contention from the Ran and Rashba that in such a case the most critical element is the checking which is done right before the tevilah. The Taz 199:10 explains that the reason we are careful to avoid a | # If Friday day is a Yom Tov and the tevilah night is Friday night then the preparations and checking should be done before Yom Tov. The woman should tie her hair so that it doesn't get tangled over Yom Tov before the tevilah.<ref>Shulchan Aruch YD 199:6. According to Rashi and the Shiltot (see Tosfot Niddah 68a) this is a situation when it is impossible to have the preparations right before the tevilah and so the tevilah is done beforehand in accordance with Rav Chisda (Niddah 67b). Even though Shulchan Aruch only requires preparing (chafifa) for the tevilah before Yom Tov, the Shach 199:11 also requires checking together with the preparations. </ref> Additionally, in between the preparations and the tevilah if it is possible to avoid touching sticky items one should do so and if not, one should wash one's hands immediately afterwards.<Ref>Tur and Rama 199:6. The Bet Yosef argues that this is an unnecessary stringency and therefore he omits it from the Shulchan Aruch. He proves contention from the Ran and Rashba that in such a case the most critical element is the checking which is done right before the tevilah. The Taz 199:10 explains that the reason we are careful to avoid a chatzitza is between the preparations for the tevilah are done before Yom Tov far in advance of the tevilah.</ref> Lastly, on Yom Tov on Friday afternoon the woman should wash her concealed parts with warm water even that which was heated on Yom Tov and check herself right before the tevilah.<ref>Tur and Shulchan Aruch 199:6.</ref> | ||
====Saturday Night==== | ====Saturday Night==== | ||
# If a woman's tevilah night is Saturday night according to Sephardim the preparations for the tevilah should take place on Saturday night.<ref>Shulchan Aruch YD 199:4. According to the Shiltot (see Tosfot Niddah 68a s.v. kach) the gemara Niddah 68a states that whenever possible the preparation for the tevilah should be at night immediately prior to the tevilah. Additionally, according to Rashi (with the emendation of the Bach) the gemara Niddah 68a says that if it is impossible to do the preparation during the day such as if the tevilah night is Saturday night the preparations should take place at night. The Tur and Shulchan Aruch YD 199:4 therefore write that the preparations should be on Saturday night. Taharat Habayit (v. 3 p. 246) writes that Sephardim do not accept the practice to prepare on Friday also.</ref> According to Ashkenazim, the preparation should also take place on Friday afternoon and again on Saturday night.<ref>The Tur 199:4 writes that although the preparations could happen on Saturday night a proper practice is to prepare on Friday and again on Saturday night. The Bet Yosef 199:4 questions why it is a good practice if according to all opinions the gemara warrants doing it at night. The Rama YD 199:4 quotes this practice. | # If a woman's tevilah night is Saturday night according to Sephardim the preparations for the tevilah should take place on Saturday night.<ref>Shulchan Aruch YD 199:4. According to the Shiltot (see Tosfot Niddah 68a s.v. kach) the gemara Niddah 68a states that whenever possible the preparation for the tevilah should be at night immediately prior to the tevilah. Additionally, according to Rashi (with the emendation of the Bach) the gemara Niddah 68a says that if it is impossible to do the preparation during the day such as if the tevilah night is Saturday night the preparations should take place at night. The Tur and Shulchan Aruch YD 199:4 therefore write that the preparations should be on Saturday night. Taharat Habayit (v. 3 p. 246) writes that Sephardim do not accept the practice to prepare on Friday also.</ref> According to Ashkenazim, the preparation should also take place on Friday afternoon and again on Saturday night.<ref>The Tur 199:4 writes that although the preparations could happen on Saturday night a proper practice is to prepare on Friday and again on Saturday night. The Bet Yosef 199:4 questions why it is a good practice if according to all opinions the gemara warrants doing it at night. The Rama YD 199:4 quotes this practice. | ||
