Chatzitza: Difference between revisions

# 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 Eruvin 4a 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>  

# 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>

# A woman shouldn’t stand up very straight or bend over too much.<ref>Shulchan Aruch YD 198:35</ref> She should lean slightly forward so that her breasts don’t lie against her chest.<ref>Chachmat Adam 121:8, The Laws of Niddah v. 2 p. 393</ref>  

# She should stand with her legs apart like she’s kneading dough.<ref>Shulchan Aruch YD 198:35</ref>

* 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>

# A woman needs to have a mikveh lady to watch her as she goes into the mikveh to water that her hair completely went under the water. If it is at night or it is impossible to have someone watch her when she’s tovel she can loosely tie a string or cloth around her hair to ensure that all of the hair goes under the water.<ref>Shulchan Aruch YD 198:40</ref> If she didn’t have anyone watching her to see the hair go under the water or didn’t tie her hair loosely then her tevilah is invalid.<ref>Pitchei Teshuva 198:22 citing Rabbi Akiva Eiger</ref>

# 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>

* The Pitchei Teshuva 198:16 quotes the Nodeh Beyehuda YD 64 and Zichron Yosef YD 10 who hold that a ring that is inserted deep into the body to protect the womb isn’t a chatzitza since it is considered inside the body and not a concealed area that is sometimes exposed. The Chatom Sofer 192 provides another reason why this ring isn’t a chatzitza. He explains that since it stays there all the time and is only removed for doing the hefsek tahara or giving birth doesn’t make it like she’s concerned to have it removed in the first place as it is just removed to make space.</ref> A rav should be consulted about this shaylah.

# 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.  

# Artificial nails should be removed before tevilah. After the fact if she went to the mikveh with the artificial nails some poskim hold that the tevilah is effective.<ref>Chut Shani 198:23, The Laws of Niddah v. 2 p. 293</ref>

# A scab could potentially be a chatzitza and therefore if it is difficult to remove should be soaked in water so that they are softened.<Ref>The Tosefta Mikvaot 6:5 writes that dry blood is a chatzitza. The Rosh Mivaot no. 26 applies this to dry blood on a wound. Shulchan Aruch YD 198:9 codifies the Rosh.  

* The Mishna Mikvaot 9:2-4 explains that scabbing on the wound isn't a chatzitza but beyond the wound is a chatzitza. The Rosh (Mikvaot no. 25) compares this to a wound from bloodletting which within 3 days even beyond the wound is moist and not a chatzitza. The Rosh concludes that scabs should be softened before going to the mikveh. The Shulchan Aruch YD 198:2 follows the Rosh that softening the scabs are effective. Shiurei Tahara 198:23 s.v. gam shows that a number of rishonim hold that softening the scabs isn't effective.  

* 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>

# Strings tied around the hair are a chatzitza unless they are loose.<Ref>Mishna Mikvaot 9:1, Gemara Shabbat 57a, Shulchan Aruch YD 198:2</ref> However, strings tied into the hair braids are a chatzitza even if they are loose.<ref>Rosh (Shabbat 6:1), Tur and Shulchan Aruch YD 198:2</ref>

# One hair tied onto another hair or itself is a chatzitza. Two or more hairs tied as though they were one string into a knot on themselves or onto another hair isn't a chatzitza.<ref>Niddah 67a rules that two hairs tied aren't a chatzitza and one hair is a chatzitza. Bet Yosef 198:5 clarifies that two hairs tied together is considered like one hair tied onto another hair. Shulchan Aruch 198:5 rules that one hair is a chatzitza and two aren't. The Badei Hashulchan 198:31 explains that the two hairs which aren't a chatzitza applies if they're tied onto another hair or themselves but not if they're tied together.</ref>

# Hair lice should be removed with hot water and scratching with a nail. However, if she can’t remove them they are not a chatzitza.<ref>Shulchan Aruch YD 198:47</ref>

# 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 Binat Adam 199:14 understood the Taz as saying that if the nail was clean after she came out of the mikveh even though she wasn't sure it was clean beforehand we're not concerned since it is only a safek derabbanan. Taharat Habayit v. 3 p. 84 quotes Rav Shlomo Kluger who discussed that the Taz would even being lenient if the nail was dirty after the tevilah but most achronim don't accept this even according to the Taz.

# Artificial nails should be removed but after the fact aren't a chatzitza.<ref>Orot Hatahara p. 355 citing Taharat Habayit p. 101-112 and Chut Shani p. 299</ref>

# If a woman’s feet are dirty it is a chatzitza unless the mikveh is warm or she rubs off the dirt.<ref>Shulchan Aruch YD 198:45</ref>

# Dirt stuck between her toes is a chatzitza.<ref>Shulchan Aruch YD 198:42</ref>