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Chatzitza: Difference between revisions
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==Medical Circumstances== | ==Medical Circumstances== | ||
# If an item is | # If an item is going to remain on the body for a long time and won't be removed earlier under any circumstance some poskim hold that it isn't considered a chatzitza.<ref>Pitchei Teshuva 198:1 quoting the Zichron Yosef YD 10. 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 as poskim don't rely upon this factor alone.<ref>The Laws of Niddah v. 2 p. 284 quotes numerous poskim who don't agree with the Zichron Yosef. Chut Shani p. 276 maintains that the Chatom Sofer, Nodeh Beyehuda, Rabbi Akiva Eiger, and Chazon Ish disagree with it. Igrot Moshe YD 1:97 and 2:88 doesn't rely on it.</ref> | ||
# 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> | # A bandage or band-aid 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. Orot Hatahara p. 350 follows Shulchan Aruch.</ref> | ||
# Dissoluble stitches (absorbable sutures) according to some poskim aren't a chatzitza.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/866901/rabbi-mordechai-i-willig/niddah-shiur-40-chazara-of-chatzitza/ Rabbi Mordechai Willig (Niddah shiur 40, min 18-21)] based on Rashi Shabbat 15b, The Laws of Niddah v. 2 p. 328, Orot Hatahara p. 350, Taharat Habayit v. 3 p. 65. Mareh Kohen p. 183 quotes Rav Shlomo Zalman Auerbach who agrees saying that dissoluble stitches aren't a chatzitza since they're going to dissolve and also because the woman wants them there.</ref> Others disagree and hold that they are a chatzitza.<ref>Chut Shani p. 276 for the reason that the stitches remain for a long period of time and a person is bothered by them since they're on the body.</ref> | |||
# Regular stitches are a chatzitza.<ref>The Laws of Niddah v. 2 p. 328. Taharat Habayit v. 3 p. 65 is lenient in an extenuating circumstance if the stitches need to remain for a week based on Ketav Sofer 91. Orot Hatahara p. 338 and 350 is lenient after the fact for the reason that part of the string is inside the body and the part that is outside is very small such that a person wouldn't be concerned.</ref> | |||
# If a limb is hanging off the body it constitutes a chatzitza.<ref>Shulchan Aruch 198:22. The Bet Yosef 198:22 s.v. v’tzarich in his first explanation explains that since the limb isn’t deriving living off the body anymore it is like it is already detached and poses as a chatzitza to the area where it is attached. The Bach 198:21 explains that since it needs to be cut by a doctor it isn’t like it is already cut, therefore it is a chatzitza. See the Taz 198:22 for another explanation.</ref> | |||
# If a woman has an IUD inside it isn’t a chatzitza.<ref> Tzitz Eliezer 10:25:10 writes that a ring placed in the womb isn’t a chatzitza because it is deeper than where the man penetrates and is considered completely inside the body and not just a concealed area. Furthermore, they are left there for a long period of time and should be considered as though she doesn’t care. The Laws of Niddah v. 2 p. 303 quotes this regarding IUD. | |||
* 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. | |||
===Eyes=== | |||
# Contact lenses should be removed before tevilah. After the fact some poskim write that they aren't a chatzitza, while others hold they are. A rav should be consulted. <ref>Chut Shani p. 279 writes that contacts lenses are a chatzitza whether they're hard or soft and are left in at night since they're not permanently part of the eye. Minchat Yitzchak 6:89 agrees. Shiurei Shevet Halevi 182:7:2 writes it seems that contact lenses aren't a chatzitza after the fact but he says he didn't check out the science to determine if the lenses stick tightly to the eye. Badei Hashulchan 198:296 is unsure if the lenses are tight enough to be a chatzitza. Taharat Habayit v. 3 p. 26-7 is lenient after the fact. Igrot Moshe YD 104 is lenient after the fact based on his opinion (in YD 1:98) that the concealed areas of the body can't have something stuck to them but could have something that would prevent water from entering that area.</ref> According to Sephardim, soft lenses that which she wears all the time when she sleeps and showers, and are only removed after a moth or a number of days, can be left in during tevilah.<ref>Taharat Habayit v. 3 p. 27, Orot Hatahara p. 344. The Laws of Niddah v. 2 p. 325 quotes Rav Shlomo Zalman Auerbach that contact lenses that a woman needs to wear after cataract surgery may be worn in the mikveh.</ref> | |||
# If a woman has an eye ailment and for medical reasons can’t have it touch the water one solution that the poskim suggest is having another woman stand behind her when she goes to the mikveh and place her hand that was wetted beforehand over her eye not so tightly.<ref>Pitchei Teshuva 198:15 cites the Shivat Tzion 42 who doesn’t like the solution of using a loose bandage to cover the eye since there is a concern that it’ll be made tight since that is in her best interest to protect her eye. Also, the solution of having her cover her own eye with her hand isn’t effective since raising her hand to cover her eye creates folds in the body which constitute a chatzitza. Therefore, he suggests having another person cover her eye so that it isn’t so tight and also such that she wetted her hands beforehand. </ref> For this type of question a person should consult a doctor and rabbi. | # If a woman has an eye ailment and for medical reasons can’t have it touch the water one solution that the poskim suggest is having another woman stand behind her when she goes to the mikveh and place her hand that was wetted beforehand over her eye not so tightly.<ref>Pitchei Teshuva 198:15 cites the Shivat Tzion 42 who doesn’t like the solution of using a loose bandage to cover the eye since there is a concern that it’ll be made tight since that is in her best interest to protect her eye. Also, the solution of having her cover her own eye with her hand isn’t effective since raising her hand to cover her eye creates folds in the body which constitute a chatzitza. Therefore, he suggests having another person cover her eye so that it isn’t so tight and also such that she wetted her hands beforehand. </ref> For this type of question a person should consult a doctor and rabbi. | ||
===Ears=== | |||
# 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> | # 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. | * 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. | ||
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* [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. | * [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> | * 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> | ||
# | ===Teeth=== | ||
# Braces are a chatzitza. | |||
# | # A permanent filling which is fitted correctly isn't a chatzitza.<ref>Chut Shani p. 311, Shiurei Shevet Halevi 198:24:2, Taharat Habayit v. 3 p. 137 unlike the Chachmat Adam 119:18</ref> | ||
# A temporary filling is according to some poskim a chatzitza<ref>Chut Shani p. 311 quoting the Chazon Ish that it is a chatzitza since it is going to be removed for medical reasons and isn't nullified to the body. He agrees that if the temporary filling is only put in and removed because it won't last (but isn't removed for dental work) it isn't a chatzitza. </ref>, according to some poskim, isn't a chatzitza<ref>Taharat Habayit v. 3 p. 139, Orot Hatahara p. 349. Igrot Moshe 1:97 offers 3 reasons why a temporary filling isn't a chatzitza: 1) It is meant to stay there for a long fixed period of time (like Zichron Yosef). 2) The temporary filling is just put in for a time to close up the area and immediately after it is removed it will be replaced with a permanent filling. 3) The hole in the tooth is a unnatural hole and perhaps isn't included in the areas that have an issue of chatzitza. [It is noteworthy that the second reason which is the primary reason of Rav Moshe doesn't apply if the temporary filling is put in so that work can be done there later.]</ref>, and according others if it is in for less than 28 days should be considered a chatzitza.<ref>Shiurei Shevet Halevi 198:24:2 explains that the temporary filling is coming to replace the natural tooth and is desired so it isn't a chatzitza, nonetheless, he is lenient unless it will remain there for 4 weeks. He adds that if the filling is protecting the root of the tooth there is more room to be lenient. However, if the filling was to protect the root and the doctor determined that for medical reasons temporary filling has to removed after a certain time, it will be a chatzitza after that time. </ref> | |||
# A silver or gold crown on a tooth isn't a chatzitza if it is temporary or permanent.<ref>Taharat Habayit v. 3 p. 143 writes that a crown isn't a chatzitza because it is a minority of the body, inside the mouth, and would hurt to remove it. Shiurei Shevet Halevi 198:24:2 writes that a crown isn't a chatziza unless it is a very temporary crown that is in for only a day or two.</ref> | |||
==Decorative Substances== | ==Decorative Substances== | ||
