Preparing for the Mikveh: Difference between revisions
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==Preparing for the Mikveh== | ==Preparing for the Mikveh== | ||
# Before going to the mikveh a woman must wash herself to remove anything that will interpose between her body and the water and also check herself to see she is clean. The practice is for a woman to wash and scrub<ref>Sidrei Tahara 199:9 s.v. heneh, The Laws of Niddah v. 2 p. 346, Badei Hashulchan 199:1 s.v. lahadi'ach</ref> her entire body with hot<ref>The Laws of Niddah v. 2 p. 343 allows warm water but not lukewarm. Badei Hashulchan 199:20 says it should initially be hot water according to whatever people generally call hot water. Taharat Habayit v. 3 p. 245 also allows lukewarm.</ref> water.<ref>The gemara Bava Kama 82a records that Ezra Hasofer established ten institutions and one of them was that a woman should wash herself before going to the mikveh. Tosfot Niddah 66b s.v. im cites a dispute between Rabbenu Tam and Rabbenu Shemarya in the name of Rashi about what this institution included. Rabbenu Shemarya held that it included washing the entire body, while Rabbenu Tam held it only included the hair. Tosfot concludes that one should be strict for Rabbenu Shemarya and also such is the practice. The Rosh (Mikvaot no. 37) holds like Rabbenu Tam but says it is a proper practice to wash the entire body. The Rambam (Mikvaot 2:16) also holds that the institution was to wash one's hair before going to the mikveh. The Shach 199:2 concludes that the agreement of the poskim was like Rabbenu Tam nonetheless the proper practice is to wash the entire body. Badei Hashulchan 199:18 explains that this good practice is binding except for medical reasons. Badei Hashulchan 199:19 notes that even though technically only hot water is necessary for the hair the practice is to use hot water for the entire body as Shulchan Aruch YD 199:1 writes.</ref> | # Before going to the mikveh a woman must wash herself to remove anything that will interpose between her body and the water and also check herself to see she is clean. The practice is for a woman to wash and scrub<ref>Sidrei Tahara 199:9 s.v. heneh, The Laws of Niddah v. 2 p. 346, Badei Hashulchan 199:1 s.v. lahadi'ach</ref> her entire body with hot<ref>The Laws of Niddah v. 2 p. 343 allows warm water but not lukewarm. Badei Hashulchan 199:20 says it should initially be hot water according to whatever people generally call hot water. Taharat Habayit v. 3 p. 245 also allows lukewarm.</ref> water.<ref>The gemara Bava Kama 82a records that Ezra Hasofer established ten institutions and one of them was that a woman should wash herself before going to the mikveh. Tosfot Niddah 66b s.v. im cites a dispute between Rabbenu Tam and Rabbenu Shemarya in the name of Rashi about what this institution included. Rabbenu Shemarya held that it included washing the entire body, while Rabbenu Tam held it only included the hair. Tosfot concludes that one should be strict for Rabbenu Shemarya and also such is the practice. The Rosh (Mikvaot no. 37) holds like Rabbenu Tam but says it is a proper practice to wash the entire body. The Rambam (Mikvaot 2:16) also holds that the institution was to wash one's hair before going to the mikveh. The Shach 199:2 concludes that the agreement of the poskim was like Rabbenu Tam nonetheless the proper practice is to wash the entire body. Badei Hashulchan 199:18 explains that this good practice is binding except for medical reasons. Taharat Habayit (v. 3 p. 238) agrees. Badei Hashulchan 199:19 notes that even though technically only hot water is necessary for the hair the practice is to use hot water for the entire body as Shulchan Aruch YD 199:1 writes.</ref> | ||
## Included in the cleaning involves cleaning the follow areas: armpits, neck, between the legs, between the toes, under the breasts, and any folds on the body due to weight or age. Additionally, the openings on a woman's body don't need to have water reach them but do need to be clean that would make it possible for water to reach them. These areas include the nose nostrils, ears, mouth and teeth, and private area. <ref>The Gemara Niddah 66b states that a person should teach his wife to clean the folded areas of her body before going to the mikveh. Rashi s.v. kemateha explains this includes her armpits and any cavity in the body. Badei Hashulchan 199:1 based on various rishonim and poskim includes a number of other areas to clean including the neck, between the legs, between the toes, under the breasts, and any folds caused by weight or age. Additionally, he lists the areas that are included in the bodily cavities that should be clean including the nostrils, ears, mouth, and private area. | ## Included in the cleaning involves cleaning the follow areas: armpits, neck, between the legs, between the toes, under the breasts, and any folds on the body due to weight or age. Additionally, the openings on a woman's body don't need to have water reach them but do need to be clean that would make it possible for water to reach them. These areas include the nose nostrils, ears, mouth and teeth, and private area. <ref>The Gemara Niddah 66b states that a person should teach his wife to clean the folded areas of her body before going to the mikveh. Rashi s.v. kemateha explains this includes her armpits and any cavity in the body. Badei Hashulchan 199:1 based on various rishonim and poskim includes a number of other areas to clean including the neck, between the legs, between the toes, under the breasts, and any folds caused by weight or age. Additionally, he lists the areas that are included in the bodily cavities that should be clean including the nostrils, ears, mouth, and private area. | ||
* 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> | ||
