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Preparing for the Mikveh: Difference between revisions

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* [Rabbi Willig ([http://www.yutorah.org/sidebar/lecture.cfm/865540/rabbi-mordechai-i-willig/niddah-shiur-30/ Niddah shiur 30, min 15-20] holds that a scab which hasn’t healed doesn’t need to be removed and it is enough to soften them by sitting in water until they soften and scratching isn’t necessary. Similarly, The Laws of Niddah v. 2 p. 282 writes that scabs which can be removed painlessly should be removed otherwise they should be softened. Additionally, acne should not be removed as it could leave a permanent scar, instead it should be softened. Badei Hashulchan 198:78 and 198:83 writes that the practice is to remove scabs even if they hurt but if it hurts a lot they should be softened in water and if the scabs won't soften she can they aren't a chatzitza and she can go to the mikveh.
* [Rabbi Willig ([http://www.yutorah.org/sidebar/lecture.cfm/865540/rabbi-mordechai-i-willig/niddah-shiur-30/ Niddah shiur 30, min 15-20] holds that a scab which hasn’t healed doesn’t need to be removed and it is enough to soften them by sitting in water until they soften and scratching isn’t necessary. Similarly, The Laws of Niddah v. 2 p. 282 writes that scabs which can be removed painlessly should be removed otherwise they should be softened. Additionally, acne should not be removed as it could leave a permanent scar, instead it should be softened. Badei Hashulchan 198:78 and 198:83 writes that the practice is to remove scabs even if they hurt but if it hurts a lot they should be softened in water and if the scabs won't soften she can they aren't a chatzitza and she can go to the mikveh.
* The basis for the leniency when it hurts to remove the scabs they don't constitute a chatzitza is based on the Mordechai (Shavuot 748) and Smak (no. 293) who say that if it is painful to remove the scabs they don't need to be removed since it isn't considered as though one wants them removed (makpid), though the minhag was still to remove them. The Kesav Sofer 91 explains that perhaps the minhag is based on the concern that makpid depends on the majority of people and since everyone has a different threshold for pain it is possible that others wouldn't consider it painful to remove and so it is still called makpid. The Shiurei Tahara 198:23 s.v. vetzarich lomar learns from the stringent practice of the Sar Mkusi and Maharik (cited by the Bach 198:10 and Taz 198:) that perhaps even if it is painful to remove something it is still called makpid. See however the Kesav Sofer 91 who disagrees with this proof.</ref> If one has scabs that are difficult to remove one should consult a rabbi before going to the mikveh.
* The basis for the leniency when it hurts to remove the scabs they don't constitute a chatzitza is based on the Mordechai (Shavuot 748) and Smak (no. 293) who say that if it is painful to remove the scabs they don't need to be removed since it isn't considered as though one wants them removed (makpid), though the minhag was still to remove them. The Kesav Sofer 91 explains that perhaps the minhag is based on the concern that makpid depends on the majority of people and since everyone has a different threshold for pain it is possible that others wouldn't consider it painful to remove and so it is still called makpid. The Shiurei Tahara 198:23 s.v. vetzarich lomar learns from the stringent practice of the Sar Mkusi and Maharik (cited by the Bach 198:10 and Taz 198:) that perhaps even if it is painful to remove something it is still called makpid. See however the Kesav Sofer 91 who disagrees with this proof.</ref> If one has scabs that are difficult to remove one should consult a rabbi before going to the mikveh.
# Ink, milk, honey, and blood aren't chatzitzot if they are moist but are chatzitzot if they are dry.<Ref>Tosefta Mikvaot 6:5, Rosh Mikvaot no. 26, Shulchan Aruch YD 198:15</ref> Blood that congealed is a chatzitza.<Ref>Rambam (Mikvaot 2:2) writes that blood that congealed on the skin is a chatzitza. Even though the Bet Yosef cites the Smag who argues with the Rambam, the Shulchan Aruch 198:16 rules like the Rambam. See Zevachim 35a which illustrates that moist blood isn't a chatzitza.</re=f>
# Ink, milk, honey, and blood aren't chatzitzot if they are moist but are chatzitzot if they are dry.<Ref>Tosefta Mikvaot 6:5, Rosh Mikvaot no. 26, Shulchan Aruch YD 198:15</ref> Blood that congealed is a chatzitza.<Ref>Rambam (Mikvaot 2:2) writes that blood that congealed on the skin is a chatzitza. Even though the Bet Yosef cites the Smag who argues with the Rambam, the Shulchan Aruch 198:16 rules like the Rambam. See Zevachim 35a which illustrates that moist blood isn't a chatzitza.</ref>
===Decorative Substances====
===Decorative Substances====
# Makeup should be removed before tevilah. <ref>The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=401 Torat Habayit Hakatzar 32a]) writes that hair dye isn't a chatzitza for three reasons. 1) Since the women don't want to remove it it isn't considered a chatzitza if it doesn't a majority of the hair. 2) They actively want it there so that it becomes like part of the body. 3) As it is very thin it isn't considered an interposition between the body and the water at all. The Rashba (Meyuchasot LRamban no. 124) in a letter writes that the Ramban agreed with his opinion on this matter. The Rosh (Mikvaot no. 27), Rabbenu Yerucham (Netiv 26 ch. 5), Tur and Shulchan Aruch 198:17 agree. The Tur and Shulchan Aruch even extend this to dye on the face as well. The Badei Hashulchan 198:118 holds that the primary reasons for the leniency are 2 and 3.  
# Makeup should be removed before tevilah. <ref>The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=401 Torat Habayit Hakatzar 32a]) writes that hair dye isn't a chatzitza for three reasons. 1) Since the women don't want to remove it it isn't considered a chatzitza if it doesn't cover a majority of the hair. 2) They actively want it there so that it becomes like part of the body. 3) As it is very thin it isn't considered an interposition between the body and the water at all. The Rashba (Meyuchasot LRamban no. 124) in a letter writes that the Ramban agreed with his opinion on this matter. The Rosh (Mikvaot no. 27), Rabbenu Yerucham (Netiv 26 ch. 5), Tur and Shulchan Aruch 198:17 agree. The Tur and Shulchan Aruch even extend this to dye on the face as well.  
* (The Shach 198:21 and Badei Hashulchan 198:118 hold that the primary reasons for the leniency are 2 and 3. The [http://www.hebrewbooks.org/pdfpager.aspx?req=1120&st=&pgnum=423&hilite= Bet Dovid YD siman 98] and [http://www.hebrewbooks.org/pdfpager.aspx?req=812&pgnum=133 Ohel Yosef siman 40] hold that it is sufficient even if you just have the reason of the dye being extremely thin. For example, they were discussing a woman whose hands were dyed because of peeling nuts and were lenient because it couldn't be removed and it didn't leave any residue. This also seems to be the opinion of the Taz 198:17 citing the Roke'ach. However, the Sidrei Tahara 198:33 argues that the reason that the chatzitza is so thin and doesn't leave a residue isn't the primary reason to be lenient.)
* Nonetheless, The Laws of Niddah v. 2 p. 294 writes that makeup must be removed since it is routinely removed and also it would run when the woman goes in the mikveh. The Mishmeret Hatahara (Rabbi Morgenstern, v. 2 p. 371 n. 229) agrees.</ref>
* Nonetheless, The Laws of Niddah v. 2 p. 294 writes that makeup must be removed since it is routinely removed and also it would run when the woman goes in the mikveh. The Mishmeret Hatahara (Rabbi Morgenstern, v. 2 p. 371 n. 229) agrees.</ref>
# Nail polish should be removed before tevilah. If it can't be removed the nail polish isn't a chatzitza unless it was only partially on the nail or cracked. <Ref>The Rashba (Torat Habayit Hakatzar 32b) explains that dyes on the hands are decorative and don't constitute a chatzitza. Many rishonim agree with this and it is quoted in Shulchan Aruch YD 198:17. See above for more details. However, according to Ashkenazim the nail polish has to be removed initially as the Rama 198:1 writes that all chatzitzot should be removed.  
# Nail polish should be removed before tevilah. If it can't be removed the nail polish isn't a chatzitza unless it was only partially on the nail or cracked. <Ref>The Rashba (Torat Habayit Hakatzar 32b) explains that dyes on the hands are decorative and don't constitute a chatzitza. Many rishonim agree with this and it is quoted in Shulchan Aruch YD 198:17. See above for more details. However, according to Ashkenazim the nail polish has to be removed initially as the Rama 198:1 writes that all chatzitzot should be removed.  
* Therefore, The Laws of Niddah v. 2 p. 293 writes that the nail polish should be removed, but if it can't be removed or she was already tovel without removing the polish and it remained intact, the nail polish isn't a chatzitza. This is only true if the nail polish was in a decorative manner such as that she'd be seen publically like that it isn't a chatzitza but if it is cracked or only on partially it is an issue. Mishmeret Hatahara (v. 2 p. 372) only accepts that it isn't a chatzitza if she always wears nail polish.
* Therefore, The Laws of Niddah v. 2 p. 293 writes that the nail polish should be removed, but if it can't be removed or she was already tovel without removing the polish and it remained intact, the nail polish isn't a chatzitza. This is only true if the nail polish was in a decorative manner such as that she'd be seen publicly like that it isn't a chatzitza but if it is cracked or only on partially it is an issue. Mishmeret Hatahara (v. 2 p. 372) only accepts that it isn't a chatzitza if she always wears nail polish.
* Rav Ovadia Yosef in Taharat Habayit (v. 3 p. 101) writes that the nails should be cut before tevilah, however, if a woman wants to grow them long and polish them and won't be agreeable to cut them, she should be allowed to go to the mikveh but should be told politely that the minhag is to cut the nails before tevilah.</ref>
* Rav Ovadia Yosef in Taharat Habayit (v. 3 p. 101) writes that the nails should be cut before tevilah, however, if a woman wants to grow them long and polish them and won't be agreeable to cut them, she should be allowed to go to the mikveh but should be told politely that the minhag is to cut the nails before tevilah.</ref>
# Artificial nails should be removed before tevilah. After the fact if she went to the mikveh with the artificial nails some poskim hold that the tevilah is effective.<ref>Chut Shani 198:23, The Laws of Niddah v. 2 p. 293</ref>
# Artificial nails should be removed before tevilah. After the fact if she went to the mikveh with the artificial nails some poskim hold that the tevilah is effective.<ref>Chut Shani 198:23, The Laws of Niddah v. 2 p. 293</ref>