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Preparing for the Mikveh: Difference between revisions
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# If a woman has a dye or a coloration on the skin such as if she was burned it isn't a chatzitza but if she could remove it she should.<ref> 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 a dye on the hands isn't a chatzitza if it doesn't leave any substance above the skin level (based on the Rashba cited in Shulchan Aruch 198:17). 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. | # If a woman has a dye or a coloration on the skin such as if she was burned it isn't a chatzitza but if she could remove it she should.<ref> 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 a dye on the hands isn't a chatzitza if it doesn't leave any substance above the skin level (based on the Rashba cited in Shulchan Aruch 198:17). 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. | ||
* Taharat Habayit v. 3 p. 28 is lenient on any coloration of the skin since it has no substance above the skin level. Nonetheless, he writes that initially it should be removed.</ref> | * Taharat Habayit v. 3 p. 28 is lenient on any coloration of the skin since it has no substance above the skin level. Nonetheless, he writes that initially it should be removed.</ref> | ||
====Positioning==== | |||
# If she closed her mouth or hands tightly or placed her hair in her mouth the tevilah is ineffective.<ref>Shulchan Aruch YD 198:27. The Mishna Mikvaot 8:5 writes that a woman may not close her mouth tightly when she goes to the mikveh. </ref> | |||
# If a woman needs support when going to the mikveh, someone may hold her. The best procedure is to have that other person or persons is 1) hold onto her with one hand out of the water 2) hold onto her with the other hand in the water, 3) adjust the hand that was outside the water to hold onto her under the water.<ref>The Rambam (Mikvaot 2:12) holds that someone else holding onto a woman when she’s tovel only works if that person wet their hands first but using a loose grip is ineffective. The Rashba (Torat Habayit HaAruch 33a) argues that either if the hands were wet or loose the tevilah is effective. The Shulchan Aruch 198:28 holds like the Rambam. | |||
* The Shach 198:37 requires that the hands be wet with mikveh water like the Rama YD 120:2 requires for Tevilat Kelim. Lastly, the Taz 198:27 explains that there is a machloket between the Rambam and Rashba whether if the hands were wet in advance if the grasp isn’t so tight. According to the Rambam the tevilah is effective either way and according to the Rashba it is only effective if the grasp wasn’t so tight. | |||
* The Shach 120:36 writes that having someone else hold on to a woman when she’s in the mikveh is only effective after the fact. The Sidrei Tahara 198:57 agrees but for another reason. Therefore, he concludes that a woman who needs support in the mikveh should have someone hold her one hand above the water and then hold her with another hand below the water, and finally adjust the hand above the water to another position below the water. This satisfies the opinion of the Taz and Rama.</ref> | |||
====Medical Circumstances==== | ====Medical Circumstances==== | ||
# If an item is left for a long time and won't be removed earlier some poskim hold that it isn't considered that she's wants it removed now.<ref>Pitchei Teshuva 198:1 quoting the Zichron Yosef. The Orot Hatahara p. 336 quotes this and the several opinions that follow and sides with Rav Shlomo Zalman Auerbach.</ref> Poskim mention different times as to how long this has to be. Some say a half a year<Ref>Avnei Nezer YD 253:3</ref>, some say say 30 days<ref>Shaarei Tevilah 34:4 quoting Rav Shlomo Zalman Auerbach</ref>, some say 1 week<ref>Shaarei Tevilah 34:4 quoting Rav Shlomo Zalman Auerbach for an extenuating circumstance, Chelkat Yoav YD 30</ref>, and some say that it doesn't depend on any fixed amount of time but as long as there is some definitive time that it'll remain there.<ref>Igrot Moshe YD 1:97</ref> A rav should be consulted about any such case. | # If an item is left for a long time and won't be removed earlier some poskim hold that it isn't considered that she's wants it removed now.<ref>Pitchei Teshuva 198:1 quoting the Zichron Yosef. The Orot Hatahara p. 336 quotes this and the several opinions that follow and sides with Rav Shlomo Zalman Auerbach.</ref> Poskim mention different times as to how long this has to be. Some say a half a year<Ref>Avnei Nezer YD 253:3</ref>, some say say 30 days<ref>Shaarei Tevilah 34:4 quoting Rav Shlomo Zalman Auerbach</ref>, some say 1 week<ref>Shaarei Tevilah 34:4 quoting Rav Shlomo Zalman Auerbach for an extenuating circumstance, Chelkat Yoav YD 30</ref>, and some say that it doesn't depend on any fixed amount of time but as long as there is some definitive time that it'll remain there.<ref>Igrot Moshe YD 1:97</ref> A rav should be consulted about any such case. | ||
# A bandage is a chatzitza.<Ref>The Shulchan Aruch 198:23 writes that bandages are a chatzitza. It is based on the Rambam Mikvaot 2:4 who understood the Tosefta Mikvaot 6:4 as saying that bandages are a chatzitza. However, the Rash (Mikvaot 9:4) as well as the Rosh and Rashba according to the Bet Yosef 198;23 understood the Tosefta as referring to another topic and not chatzitza. Nonetheless, the Tur accepts the opinion of the Rambam possibly because he saw it as logical even though the Rosh didn’t explain the Tosefta like that.</ref> Some say that it is a chatzitza even if it is a loose bandage.<ref>The Rambam (Mikvaot 2:4 and Shulchan Aruch 198:23 hold that a loose bandage isn’t a chatzitza, however, the Shach 198:28 cites the Bach who disagrees and considers bandages to be a chatzitza even if they’re loose since water can’t enter them perfectly.</ref> | |||
# If a woman has an eye ailment and for medical reasons can’t have it touch the water one solution that the poskim suggest is having another woman stand behind her when she goes to the mikveh and place her hand that was wetted beforehand over her eye not so tightly.<ref>Pitchei Teshuva 198:15 cites the Shivat Tzion 42 who doesn’t like the solution of using a loose bandage to cover the eye since there is a concern that it’ll be made tight since that is in her best interest to protect her eye. Also, the solution of having her cover her own eye with her hand isn’t effective since raising her hand to cover her eye creates folds in the body which constitute a chatzitza. Therefore, he suggests having another person cover her eye so that it isn’t so tight and also such that she wetted her hands beforehand. </ref> For this type of question a person should consult a doctor and rabbi. | |||
# Many poskim are lenient about a gauze that the doctors say need to remain in the ear to avoid a serious medical complication. A rav should be consulted.<ref> | # Many poskim are lenient about a gauze that the doctors say need to remain in the ear to avoid a serious medical complication. A rav should be consulted.<ref> | ||
* Igrot Moshe YD 1:98 is lenient about a woman who needs a cotton smeared with Vaseline in the ear because a chasisa that isn't attached to the body but merely covers it and prevents water from penetrating it isn't a chatzitza in a concealed area (bet hastarim). See there at length where he uses this to explain the Raavad quoted in Shulchan Aruch 199:12. Rav Ovadia Yosef in Taharat Habayit v. 3 p. 66 agrees. | * Igrot Moshe YD 1:98 is lenient about a woman who needs a cotton smeared with Vaseline in the ear because a chasisa that isn't attached to the body but merely covers it and prevents water from penetrating it isn't a chatzitza in a concealed area (bet hastarim). See there at length where he uses this to explain the Raavad quoted in Shulchan Aruch 199:12. Rav Ovadia Yosef in Taharat Habayit v. 3 p. 66 agrees. | ||
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* [http://www.hebrewbooks.org/pdfpager.aspx?req=14334&st=&pgnum=263 Chazon Ish YD 94:8] is lenient for a woman who had a hole in her ear to place a cotton in the ear with oil on it since the oil is a liquid substance. His main discussion is regarding the oil and not the cotton. | * [http://www.hebrewbooks.org/pdfpager.aspx?req=14334&st=&pgnum=263 Chazon Ish YD 94:8] is lenient for a woman who had a hole in her ear to place a cotton in the ear with oil on it since the oil is a liquid substance. His main discussion is regarding the oil and not the cotton. | ||
* Ben Ish Chai in Rav Poalim 2:27 is strict on the cotton in the ear because she wants it there to be tight. Rather he advises having another person wet their hands and not so tightly cover her ears while she's tovel.</ref> | * Ben Ish Chai in Rav Poalim 2:27 is strict on the cotton in the ear because she wants it there to be tight. Rather he advises having another person wet their hands and not so tightly cover her ears while she's tovel.</ref> | ||
# If a limb is hanging off the body it constitutes a chatzitza.<ref>Shulchan Aruch 198:22. The Bet Yosef 198:22 s.v. v’tzarich in his first explanation explains that since the limb isn’t deriving living off the body anymore it is like it is already detached and poses as a chatzitza to the area where it is attached. The Bach 198:21 explains that since it needs to be cut by a doctor it isn’t like it is already cut, therefore it is a chatzitza. See the Taz 198:22 for another explanation.</ref> | |||
====Nails==== | ====Nails==== | ||
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====Decorative Substances==== | ====Decorative Substances==== | ||
# Jewelry such as necklaces, rings, and earrings are a chatztiza.<ref>The Tosefta Mikvaot 6:4 writes that jewelry is a chatzitza. The Rosh (Mikvaot no. 26) quotes the Raavad who explains that the reason jewelry is a chatzitza even though it adorns the body is that since when she kneads dough or the like she’ll remove it, it is considered a chatzitza even now. The Shach 198:23 quotes the Raavad. The Shulchan Aruch 198:23 writes that jewelry is a chatzitza unless it is loose.</ref> Some poskim hold that if it is loose after the fact it isn’t a chatzitza.<ref>Shulchan Aruch 198:23 writes that if the jewelry is loose it isn’t a chatzitza. This is based on the Tosefta. However, the Pitchei Teshuva 198:!3 quotes the Bet Hillel and Chamudei Doniel hold that even if the jewelry was loose it is a chatzitza. Nonetheless, the Sidrei Tahara 198:43 defends Shulchan Aruch as does the Bach (responsa 41) though he is strict by earrings. </ref> | |||
# 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 198:17 even extend this to dye on the face as well. | # 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 198:17 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. 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. | * The Shach 198:21 and Badei Hashulchan 198:118 hold that the primary reasons for the leniency are 2 and 3. 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. | ||
