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Preparing for the Mikveh

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# After the fact, even though it is forbidden, if nonetheless a woman went to the mikveh during the day on the seventh or eighth day it is effective. Some say that it isn't effective if she went on the seventh by day.<Ref>Shulchan Aruch YD 197:5</ref> Even in such a case she should not tell her husband that she went to the mikveh and either way it is forbidden for them to be together until the night.<ref>Rama YD 197:5, Badei Hashulchan 197:67</ref>
===Bracha on Tevilah===
# According to Ashkenazim, the bracha should be recited after she already immersed but is still in the mikveh. She should cover herself with a robe and then recite the bracha.<ref>Rama YD 200:1</ref> There is a practice to immerse before the bracha and again afterwards.<ref>Badei Hashulchan 200:13 citing the Shlah</ref># According to Sephardim, the bracha should be made recited while she is just wearing a robe outside of the room where the mikveh is and then immediately go into the mikveh without speaking or making any interruptions.<Ref>Shulchan Aruch YD 200:1, Taharat Habayit v. 3 p. 202</ref> ===Chatzitzot (Interpositions)===# 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 Moed Katan 3b 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> # 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># 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>
[[Category: Women]]

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