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Preparing for the Mikveh: Difference between revisions
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→Chatzitzot (Interpositions)
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# A woman needs to immerse completely in the mikveh at one time<Ref>The Sifra (Emor 4:7) learns from Vayikra 22:6-7 that a woman needs to immerse completely in water at one time for tevilah. The Rambam (Mikvaot 1:7), Tur and Shulchan Aruch YD 198:1 codify this as halacha.</ref> without anything interposing between her body and the water of the mikveh<ref>The Mishna Mikvaot 9:1 discusses which items are an interposition between one's body and the mikveh. The Rambam (ad loc.) explains that an interposition is an issue between water needs to cover one's entire body directly. The source for this is the gemara Sukkah 6a which learns from Vayikra 14:9 that there can't be anything between the water and one's body. The gemara Eruvin 4a indicates that some of the laws of chatzitza are traditions from Sinai.</ref>, otherwise the immersion (tevilah) is invalid. | # A woman needs to immerse completely in the mikveh at one time<Ref>The Sifra (Emor 4:7) learns from Vayikra 22:6-7 that a woman needs to immerse completely in water at one time for tevilah. The Rambam (Mikvaot 1:7), Tur and Shulchan Aruch YD 198:1 codify this as halacha.</ref> without anything interposing between her body and the water of the mikveh<ref>The Mishna Mikvaot 9:1 discusses which items are an interposition between one's body and the mikveh. The Rambam (ad loc.) explains that an interposition is an issue between water needs to cover one's entire body directly. The source for this is the gemara Sukkah 6a which learns from Vayikra 14:9 that there can't be anything between the water and one's body. The gemara Eruvin 4a indicates that some of the laws of chatzitza are traditions from Sinai.</ref>, otherwise the immersion (tevilah) is invalid. | ||
# Anything a woman doesn't want to remain on her body all the today is considered a chatzitza.<ref>Gemara Bava Kama 82a explains that a Biblical chatzitza is something that covers a majority of the body and she wants it removed. However, if it is something that covers a minority of her body but she wants removed or something that covers a majority of her body even if she doesn't want it removed is a chatzitza on a rabbinic level.</ref> | # Anything a woman doesn't want to remain on her body all the today is considered a chatzitza.<ref>Gemara Bava Kama 82a explains that a Biblical chatzitza is something that covers a majority of the body and she wants it removed. However, if it is something that covers a minority of her body but she wants removed or something that covers a majority of her body even if she doesn't want it removed is a chatzitza on a rabbinic level.</ref> | ||
# Even if currently she doesn't want it removed but at some later point she does it is still a chatzitza. If a majority of people would want to remove the item even if she doesn't want to remove it, it constitutes a chatzitza.<ref>Shulchan Aruch YD 198:1</ref> | # Even if currently she doesn't want it removed but at some later point she does it is still a chatzitza. If a majority of people would want to remove the item even if she doesn't want to remove it, it constitutes a chatzitza.<ref>Shulchan Aruch YD 198:1. | ||
# Additionally, something which the woman doesn't care about leaving but covers a majority of her body is considered a chatzitza.<ref>Shulchan Aruch YD 198:1</ref> | * The Raavad in Baalei Hanefesh (Shaar Hatevilah ch. 2) writes that a ring or other jewelry is considered a chatzitza only because she takes it off when she kneads dough. The Rosh Mikvaot no. 25 and 26 quotes this idea. The Tur, Shulchan Aruch 198:1, and Taz 198:23 accept it as the halacha. | ||
* See, however, the Ran Chullin 73a who seems to disagree. See also the Avnei Nezer YD 267:3 who answers how it isn't a contradiction to the Ran Shavuot 7a who cites the opinion of the Raavad.</ref> | |||
# Additionally, something which the woman doesn't care about leaving but covers a majority of her body is considered a chatzitza.<ref>Niddah 67b, Shulchan Aruch YD 198:1</ref> | |||
# According to Ashkenazim, initially a woman may not have any chatzitza even if it only covers a minority of the body and she doesn't care if it remains there.<Ref>Rama 198:1 rules that initially a woman have not have any chatzitza even if it covers only a minority of the body and she doesn't care if it remains there. The Hagahot Shaarei Dura (which the Darkei Moshe 198:2 cites as the source for this halacha) writes that initially a woman shouldn't wear a netting that water could go through because of the case where the hat is thicker. The Sidrei Tahara 198:6 comments that the opinion of the Hagahot Shaarei Dura is more strict than the gemara but necessary should be followed. See also the Meiri (Bet Habechira Eruvin 4a) who preceded in Rama in his stringency and he explains (Chiddushim Eruvin 4a) that it is because usually people are concerned about every small chatzitza. Rav Ovadia Yosef in Taharat Habayit v. 3 p. 5 rules that for Sephardim the opinion of the Rama on this matter isn't binding. </ref> | |||
==Sources== | ==Sources== | ||
{{Reflist|2}} | {{Reflist|2}} | ||
[[Category: Women]] | [[Category: Women]] | ||
