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Preparing for the Mikveh: Difference between revisions
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→Chatzitzot (Interpositions)
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# 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> | # 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> | ||
# Dry skin should be soaked and rubbed to remove any loose skin. Some say that women should not make it her practice to remove any hard skin with a pumice stone. <ref>The Laws of Niddah p. 349. Shiurei Shevet Halevi 198:22(4) writes that the reason why a woman shouldn't have a consistent practice to dry all hard skin is that if she does she so she must continue her practice and then if she forgets one time there is a serious question that should be asked to a rabbi. See Shevet Halevi 3:127.</ref> | # Dry skin should be soaked and rubbed to remove any loose skin. Some say that women should not make it her practice to remove any hard skin with a pumice stone. <ref>The Laws of Niddah p. 349. Shiurei Shevet Halevi 198:22(4) writes that the reason why a woman shouldn't have a consistent practice to dry all hard skin is that if she does she so she must continue her practice and then if she forgets one time there is a serious question that should be asked to a rabbi. See Shevet Halevi 3:127.</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. | |||
* [http://www.hebrewbooks.org/pdfpager.aspx?req=828&pgnum=103 Chelkat Yoav YD 30] writes that a gauze in the ear isn't a chasisa for a few reasons: 1) Since it is only a derabbanan chasisa as it is a minority of the body. Additionally, since it is inside the ear it is only a rabbinic chasisa (like Ritva Kiddushin 25a). 2) Since it is going to stay there for more than 7 days it isn't a chasisa and like it is part of the body. 3) Since it isn't possible without this gauze maybe the rabbinic halacha of chatzitza doesn't apply. The third reason is also hinted to in Nodeh Beyehuda YD 2:135. The Shevet Halevi 2:95 relies this third reason completely if the situation is that a woman couldn't possibly be tovel without a tight covering over the ear since the rabbis didn't insist on their gezerah if the alternative is her getting divorced. | |||
* [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> | |||
====Nails==== | ====Nails==== | ||
# The minhag is to cut the nails before tevilah.<ref>Shulchan Aruch YD 198:18</ref> If she forgot to cut her nails before the tevilah she should cut them and go to the mikveh again<Ref>Rama 198:20</ref> without a bracha.<ref>Aruch Hashulchan 200:1, Badei Hashulchan 200:5</ref> If they were clean and she didn't realize until the next morning a rav should be consulted. <Ref>Taz 198:21 is lenient only after the fact if the nails were clean and she was with her husband, whereas the Shach 198:25 is strict even in such a case. Laws of Niddah v. 2 p. 311 writes that a rav should be consulted. Binat Adam 119:14 and Ben Ish Chai (Shana Bet, Shemini no. 4) agree with the Taz. Taharat Habayit v.3 p. 85 cites the Tashbetz 3:58 who is a support for the Taz. | # The minhag is to cut the nails before tevilah.<ref>Shulchan Aruch YD 198:18</ref> If she forgot to cut her nails before the tevilah she should cut them and go to the mikveh again<Ref>Rama 198:20</ref> without a bracha.<ref>Aruch Hashulchan 200:1, Badei Hashulchan 200:5</ref> If they were clean and she didn't realize until the next morning a rav should be consulted. <Ref>Taz 198:21 is lenient only after the fact if the nails were clean and she was with her husband, whereas the Shach 198:25 is strict even in such a case. Laws of Niddah v. 2 p. 311 writes that a rav should be consulted. Binat Adam 119:14 and Ben Ish Chai (Shana Bet, Shemini no. 4) agree with the Taz. Taharat Habayit v.3 p. 85 cites the Tashbetz 3:58 who is a support for the Taz. | ||
