Tevilah: Difference between revisions

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== How a Person should be Tovel ==
==Procedure and Position for Dipping in the Mikveh==
 
#A person shouldn’t dip in a mikveh that the water is so deep or so shallow. Instead it should be filled to the point that it is a half amah above the belly of a person.<ref>Rashba responsa 818 writes that a person shouldn’t dip in a mikveh unless it is filled up to a hafla maha above one’s belly. Rama 201:66 quotes this.</ref>
#
#If is shallower than that if there’s no other available options a person can dip in such a mikveh by lying down horizontally but not by bending over so much. Bending over would cause a person to have unnatural folds and pockets which would be considered an interposition between the body and the water.<ref>Rashba responsa cited by Darkei Moshe 201:28* writes that if the water is too shallow to bend over sightly and dip in the mikveh a person should lie down horizontally in the mikveh. They should not bend over too much otherwise that would create unnatural folds in the skin invalidating the dipping. Rashbetz 1:17 and Rabbenu Yerucham 26:5 agree. The Rama 201:66 codifies the rashba.</ref> Some permit going to the mikveh lying down even initially.<ref>Pitchei Mikvaot 1:14 citing Shulchan Aruch Harav and Tikunei Hamikveh</ref>
#A mikveh with water that is spread out and can’t be used for dipping in its current state it is permissible to put down wood so that the water congregates on one side of the mikveh.<ref>Mishna Mikvaot 7:7 establishes that if the mikveh has sufficient water but it isn’t possible to go in it because it is too shallow, a person could block up part of the mikveh so that the water level rises. The mishna says that a person can use wood sticks for this purpose. The Rash explains that the water between the sticks is still connected to the mikveh. However, if one breaks up the whole mikveh in two then the other half of the mikveh wouldn’t contribute to the 40 seah of the mikveh. Shulchan Aruch 201:66 codifies this mishna.</ref>
#If a person needed to go to the mikveh and doesn’t know if they went to mikveh or whether they completely submerged or whether the mikveh had 40 seah he must go to the mikveh again since his tameh status remains until he surely went to the mikveh.<ref>Rambam Mikvaot 10:6, Shulchan Aruch 201:71</ref>
#It is possible to dip in a stream of water from a spring if one completely submerges themselves in it.<ref>Tosefta Mikvaot 8:1, Rambam Mikvaot 1:9, Bet Yosef 198:35, Shulchan Aruch YD 201:61</ref>
#If a person jumps into a mikveh with a lot of water that will contain more than 40 seah even after water splashes out the dipping is valid.<ref>The Tosefta 5:10 states that a person who jumps into the mikveh is disgraceful. The Rosh Hilchot Mikvaot n. 25 explains that the Tosefta is discussing a mikveh with the requisite amount of 40 seah. By jumping in some of the water inevitably will leave and there won’t remain a complete mikveh. The Rivash 293 explains that the reason the Tosefta doesn’t say that the dipping is invalid is because it is possible that the water that splashed didn’t separate from the rest of the mikveh water before the person was completely covered and submerged. But since it could be invalid if some of the water splashes out before he is completely submerged that’s why it is discouraged. Shulchan Aruch 201:62 codifies this.</ref>
#Some say that a person shouldn’t dip in the mikveh twice, one is sufficient and doing it twice will make a person more likely not to take each one seriously. Others defend the practice of dipping twice.<ref>The Tosefta Mikvaot 5:10 establishes that a person shouldn’t dip twice. The Rosh Hilchot Mikvaot n. 25 and Tur 201:62 explain that we’re discussing a mikveh which is exactly 40 seah. If so there’s a concern that during the first dipping the person won’t be careful to be completely submerged and then by the time he dips a second time perhaps some of the water splashed out and the mikveh is invalid. However, the Rivash 293 explains that the Rambam Mikvaot 8:12 understood the Tosefta to mean that in general a person should dip twice because there’s a concern that those watching will assume that he’s going to cool off and not to purify himself and it could lead to a mistake with trumah if he touches it and they assume that you don’t need kavana to purify oneself for trumah. The Darkei Moshe 201:27 writes that we’re not concerned for that opinion today when we don’t have trumah. Shaarei Mikvaot 201:262 writes that the minhag is to teach woman to be tovel multiple times like the Rosh unlike the Rambam.</ref>


== Showering after Going to the Mikveh ==
#Ashkenazim hold that the women shouldn't bathe or shower immediately after going to the mikveh.<ref>The Mordechai Mikvaot n. 750 cites the Ravyah who says that the minhag is not to bathe or shower after going to the mikveh because of the gezerah that showering in drawn water makes a person tameh (Shabbat 14a). The Mordechai completely rejects this stringency considering that the gezerah was stated only for taharot and not niddah and it was only a tumah going forward but didn't invalidate going to the mikveh. He adds that the Maharam was lenient. The Rama 201:50 cites the minhag to be strict.</ref> Sephardim are lenient.<ref>Shaarei Mikvaot 201:307 writes that since Shulchan Aruch holds mikveh for niddah doesn't need a kavana since it is chullin he wouldn't hold of the stringent minhag not to bathing or showering afterwards.</ref>
#How long does the prohibition apply according to Ashkenazim? Some say it is for an entire day until the next night.<ref>Igrot Moshe YD 2:96. Rav Schachter</ref> Some are lenient once she came home and touched her husband.<ref>Shevet Halevi 5:125 writes that even though the Or Zaruah sounds like she can't bathe for the entire day sincce the others don't mention that it is enough to be strict immediately after tevilah. Once she went home and touched her husband her tevilah was effective and it is impossible for a later bath to undo the tevilah.</ref> Some allow once he gets home even if they didn't touch.<ref>Rav Shlomo Zalman Auerbach (Mareh Kohen p. 108) and Tzitz Eliezer 11:64:13-14. Tzitz Eliezer adds that she shouldn't shower her entire body at once.</ref>
#The minhag of not bathing or showering after going to mikveh doesn't apply to a man going to mikveh for keri.<ref>Shaarei Mikvaot 201:307 citing Yabia Omer YD 8:19:2</ref> A baal keri can go in a mikveh of 40 seah of drawn water.<ref>Tzitz Eliezer 11:64:15, Shaarei Mikvaot 201:307</ref>
== Tevilat Kelim ==
== Tevilat Kelim ==


Revision as of 17:32, 16 January 2024

Procedure and Position for Dipping in the Mikveh

  1. A person shouldn’t dip in a mikveh that the water is so deep or so shallow. Instead it should be filled to the point that it is a half amah above the belly of a person.[1]
  2. If is shallower than that if there’s no other available options a person can dip in such a mikveh by lying down horizontally but not by bending over so much. Bending over would cause a person to have unnatural folds and pockets which would be considered an interposition between the body and the water.[2] Some permit going to the mikveh lying down even initially.[3]
  3. A mikveh with water that is spread out and can’t be used for dipping in its current state it is permissible to put down wood so that the water congregates on one side of the mikveh.[4]
  4. If a person needed to go to the mikveh and doesn’t know if they went to mikveh or whether they completely submerged or whether the mikveh had 40 seah he must go to the mikveh again since his tameh status remains until he surely went to the mikveh.[5]
  5. It is possible to dip in a stream of water from a spring if one completely submerges themselves in it.[6]
  6. If a person jumps into a mikveh with a lot of water that will contain more than 40 seah even after water splashes out the dipping is valid.[7]
  7. Some say that a person shouldn’t dip in the mikveh twice, one is sufficient and doing it twice will make a person more likely not to take each one seriously. Others defend the practice of dipping twice.[8]

Showering after Going to the Mikveh

  1. Ashkenazim hold that the women shouldn't bathe or shower immediately after going to the mikveh.[9] Sephardim are lenient.[10]
  2. How long does the prohibition apply according to Ashkenazim? Some say it is for an entire day until the next night.[11] Some are lenient once she came home and touched her husband.[12] Some allow once he gets home even if they didn't touch.[13]
  3. The minhag of not bathing or showering after going to mikveh doesn't apply to a man going to mikveh for keri.[14] A baal keri can go in a mikveh of 40 seah of drawn water.[15]

Tevilat Kelim

  1. Tevilat Kelim
  2. You can dip a large vessel in a mikveh that is just 40 seah specifically by doing the following: put it in the mikveh upside down, turn it over in the mikveh, turn it over again and remove it upside down. The reason it needs to be put in upside down is so that the water of the mikveh isn’t displaced and spilled out of the mikveh. The reason it needs to be removed upside down is so that the water isn’t removed from the mikveh making it less than 40 seah.[16]

Women

  1. Going to the Mikveh

Source

  1. ↑ Rashba responsa 818 writes that a person shouldn’t dip in a mikveh unless it is filled up to a hafla maha above one’s belly. Rama 201:66 quotes this.
  2. ↑ Rashba responsa cited by Darkei Moshe 201:28* writes that if the water is too shallow to bend over sightly and dip in the mikveh a person should lie down horizontally in the mikveh. They should not bend over too much otherwise that would create unnatural folds in the skin invalidating the dipping. Rashbetz 1:17 and Rabbenu Yerucham 26:5 agree. The Rama 201:66 codifies the rashba.
  3. ↑ Pitchei Mikvaot 1:14 citing Shulchan Aruch Harav and Tikunei Hamikveh
  4. ↑ Mishna Mikvaot 7:7 establishes that if the mikveh has sufficient water but it isn’t possible to go in it because it is too shallow, a person could block up part of the mikveh so that the water level rises. The mishna says that a person can use wood sticks for this purpose. The Rash explains that the water between the sticks is still connected to the mikveh. However, if one breaks up the whole mikveh in two then the other half of the mikveh wouldn’t contribute to the 40 seah of the mikveh. Shulchan Aruch 201:66 codifies this mishna.
  5. ↑ Rambam Mikvaot 10:6, Shulchan Aruch 201:71
  6. ↑ Tosefta Mikvaot 8:1, Rambam Mikvaot 1:9, Bet Yosef 198:35, Shulchan Aruch YD 201:61
  7. ↑ The Tosefta 5:10 states that a person who jumps into the mikveh is disgraceful. The Rosh Hilchot Mikvaot n. 25 explains that the Tosefta is discussing a mikveh with the requisite amount of 40 seah. By jumping in some of the water inevitably will leave and there won’t remain a complete mikveh. The Rivash 293 explains that the reason the Tosefta doesn’t say that the dipping is invalid is because it is possible that the water that splashed didn’t separate from the rest of the mikveh water before the person was completely covered and submerged. But since it could be invalid if some of the water splashes out before he is completely submerged that’s why it is discouraged. Shulchan Aruch 201:62 codifies this.
  8. ↑ The Tosefta Mikvaot 5:10 establishes that a person shouldn’t dip twice. The Rosh Hilchot Mikvaot n. 25 and Tur 201:62 explain that we’re discussing a mikveh which is exactly 40 seah. If so there’s a concern that during the first dipping the person won’t be careful to be completely submerged and then by the time he dips a second time perhaps some of the water splashed out and the mikveh is invalid. However, the Rivash 293 explains that the Rambam Mikvaot 8:12 understood the Tosefta to mean that in general a person should dip twice because there’s a concern that those watching will assume that he’s going to cool off and not to purify himself and it could lead to a mistake with trumah if he touches it and they assume that you don’t need kavana to purify oneself for trumah. The Darkei Moshe 201:27 writes that we’re not concerned for that opinion today when we don’t have trumah. Shaarei Mikvaot 201:262 writes that the minhag is to teach woman to be tovel multiple times like the Rosh unlike the Rambam.
  9. ↑ The Mordechai Mikvaot n. 750 cites the Ravyah who says that the minhag is not to bathe or shower after going to the mikveh because of the gezerah that showering in drawn water makes a person tameh (Shabbat 14a). The Mordechai completely rejects this stringency considering that the gezerah was stated only for taharot and not niddah and it was only a tumah going forward but didn't invalidate going to the mikveh. He adds that the Maharam was lenient. The Rama 201:50 cites the minhag to be strict.
  10. ↑ Shaarei Mikvaot 201:307 writes that since Shulchan Aruch holds mikveh for niddah doesn't need a kavana since it is chullin he wouldn't hold of the stringent minhag not to bathing or showering afterwards.
  11. ↑ Igrot Moshe YD 2:96. Rav Schachter
  12. ↑ Shevet Halevi 5:125 writes that even though the Or Zaruah sounds like she can't bathe for the entire day sincce the others don't mention that it is enough to be strict immediately after tevilah. Once she went home and touched her husband her tevilah was effective and it is impossible for a later bath to undo the tevilah.
  13. ↑ Rav Shlomo Zalman Auerbach (Mareh Kohen p. 108) and Tzitz Eliezer 11:64:13-14. Tzitz Eliezer adds that she shouldn't shower her entire body at once.
  14. ↑ Shaarei Mikvaot 201:307 citing Yabia Omer YD 8:19:2
  15. ↑ Tzitz Eliezer 11:64:15, Shaarei Mikvaot 201:307
  16. ↑ The Tosfeta Mikvaot 7:6 explains the procedure of how to dip a large vessel in a mikveh which is just 40 seah. The vessel is dipped in upside down and removed upside down. The Rash explains that it is placed in upside down so that the water in the vessel doesn’t become sheuvim. The Bet Yosef 201:63 explains that either the water in a vessel in the middle of the mikveh does become sheuvim even though the water is connected to the rest of the mikveh or it doesn’t but there’s a concern that as the water streams into the mikveh it’ll pause and the water in the vessel will be disconnected from the mikveh and therefore sheuvim. The Divrei Yosef p. 452 points out that this corresponds to the Rosh and Rash in Bet Yosef 201:8 whether a detached vessel in a mikveh creates sheuvim. The Rash holds it doesn’t and the Rosh holds it does. However, it is difficult that the Bet Yosef there explains the Rambam like the Rosh and here the Rambam fits with the Rash. The Chelkat Binyamin 201:870 writes that we’re concerned from the understanding of the Bet Yosef in the Rash that maybe it’ll become disconnected but not for the possibility that it is really sheuvim. However, the Rambam Hilchot Mikvaot 8:12 and Tur 201:63 explain that the reason it needs to be put in upside down is because otherwise it is going to cause water to splash out of the mikveh making it invalid.
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