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Chatzitza: Difference between revisions
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* Nonetheless, The Laws of Niddah v. 2 p. 294 writes that makeup must be removed since it is routinely removed and also it would run when the woman goes in the mikveh. The Mishmeret Hatahara (Rabbi Morgenstern, v. 2 p. 371 n. 229) agrees. | * Nonetheless, The Laws of Niddah v. 2 p. 294 writes that makeup must be removed since it is routinely removed and also it would run when the woman goes in the mikveh. The Mishmeret Hatahara (Rabbi Morgenstern, v. 2 p. 371 n. 229) agrees. | ||
* Taharat Habayit v. 3 p. 29 writes that makeup should be removed but isn't chatzitza after the fact. He also mentions that tattoos aren't a chatziza.</ref> | * Taharat Habayit v. 3 p. 29 writes that makeup should be removed but isn't chatzitza after the fact. He also mentions that tattoos aren't a chatziza.</ref> | ||
==Skin== | ==Skin== | ||
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# If a woman has a dye or a coloration on the skin such as if she was burned it isn't a chatzitza but if she could remove it she should.<ref> The [http://www.hebrewbooks.org/pdfpager.aspx?req=1120&st=&pgnum=423&hilite= Bet Dovid YD siman 98] and [http://www.hebrewbooks.org/pdfpager.aspx?req=812&pgnum=133 Ohel Yosef siman 40] hold that a dye on the hands isn't a chatzitza if it doesn't leave any substance above the skin level (based on the Rashba cited in Shulchan Aruch 198:17). For example, they were discussing a woman whose hands were dyed because of peeling nuts and were lenient because it couldn't be removed and it didn't leave any residue. This also seems to be the opinion of the Taz 198:17 citing the Roke'ach. | # If a woman has a dye or a coloration on the skin such as if she was burned it isn't a chatzitza but if she could remove it she should.<ref> The [http://www.hebrewbooks.org/pdfpager.aspx?req=1120&st=&pgnum=423&hilite= Bet Dovid YD siman 98] and [http://www.hebrewbooks.org/pdfpager.aspx?req=812&pgnum=133 Ohel Yosef siman 40] hold that a dye on the hands isn't a chatzitza if it doesn't leave any substance above the skin level (based on the Rashba cited in Shulchan Aruch 198:17). For example, they were discussing a woman whose hands were dyed because of peeling nuts and were lenient because it couldn't be removed and it didn't leave any residue. This also seems to be the opinion of the Taz 198:17 citing the Roke'ach. | ||
* 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> | * 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> | ||
== Face == | |||
# If a woman has makeup she shouldn't go to mikveh with the makeup on. For Friday night some poskim hold that it is forbidden to put on the makeup after the mikveh or even have a non-Jew put on the makeup after going to mikveh.<ref>[https://www.yutorah.org/lectures/1094884 Rabbi Willig (Chatzitza Shiur 26, min 47-50)]</ref> | |||
==Hair== | ==Hair== | ||
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# If there's an ingrown toenail that the doctor has instructed that it grow out, it should be cleaned before going to the mikveh and it doesn't need to be cut.<ref>The Laws of Niddah v. 2, p. 313. He is lenient in extenuating circumstances even if it can't be totally cleaned based on the Chamudei Doniel cited by Pitchei Teshuva YD 198:10 that today women don't care about how their toenails look. Taharat Habayit v. 3 p. 92 based on the Chatom Sofer 195 that since it isn't going to be cut until the healing is finished it isn't a chatzitza now.</ref> | # If there's an ingrown toenail that the doctor has instructed that it grow out, it should be cleaned before going to the mikveh and it doesn't need to be cut.<ref>The Laws of Niddah v. 2, p. 313. He is lenient in extenuating circumstances even if it can't be totally cleaned based on the Chamudei Doniel cited by Pitchei Teshuva YD 198:10 that today women don't care about how their toenails look. Taharat Habayit v. 3 p. 92 based on the Chatom Sofer 195 that since it isn't going to be cut until the healing is finished it isn't a chatzitza now.</ref> | ||
# A hangnail that is in its minority detached is a chatzitza, but if it is in its majority detached it is a chatzitza.<ref>Shulchan Aruch YD 198:21</ref> The minhag is to do the tevilah again if she forgot to cut her nails and left a hangnail even if it was a majority detached.<ref>Shach 198:27, Bear Heitev 198:23</ref> If it is Shabbat and a nail is detached in its minority she can ask a non-Jew to cut the nail her nail and then go to the mikveh.<ref>[https://www.yutorah.org/lectures/1094161 Rabbi Mordechai Willig (Chatzitza Shiur 23, min 17-19)]</ref> | # A hangnail that is in its minority detached is a chatzitza, but if it is in its majority detached it is a chatzitza.<ref>Shulchan Aruch YD 198:21</ref> The minhag is to do the tevilah again if she forgot to cut her nails and left a hangnail even if it was a majority detached.<ref>Shach 198:27, Bear Heitev 198:23</ref> If it is Shabbat and a nail is detached in its minority she can ask a non-Jew to cut the nail her nail and then go to the mikveh.<ref>[https://www.yutorah.org/lectures/1094161 Rabbi Mordechai Willig (Chatzitza Shiur 23, min 17-19)]</ref> | ||
# Artificial nails should be removed | |||
=== Nail Polish and Artificial Nails === | |||
# Artificial nails should be removed before tevilah. After the fact, if she went to the mikveh with the artificial nails the tevilah is effective.<ref>Chut Shani (198:23 p. 299), The Laws of Niddah v. 2 p. 293, Orot Hatahara p. 355 citing Taharat Habayit p. 101-112</ref> | |||
# Gel nails initially should be removed before going to mikveh.<ref>[https://www.yutorah.org/lectures/1094884 Rabbi Willig (Chatzitza Shiur 26, min 52)]</ref> | |||
# Nail polish should be removed before tevilah. If it can't be removed, the nail polish isn't a chatzitza unless it was only partially on the nail or cracked.<ref>The Rashba (Torat Habayit Hakatzar 32b) explains that dyes on the hands are decorative and don't constitute a chatzitza. Many rishonim agree with this and it is quoted in Shulchan Aruch YD 198:17. See above for more details. However, according to Ashkenazim the nail polish has to be removed initially as the Rama 198:1 writes that all chatzitzot should be removed. | |||
*Therefore, The Laws of Niddah v. 2 p. 293 writes that the nail polish should be removed, but if it can't be removed or she was already tovel without removing the polish and it remained intact, the nail polish isn't a chatzitza. This is only true if the nail polish was in a decorative manner such as that she'd be seen publicly like that it isn't a chatzitza but if it is cracked or only on partially it is an issue. [https://www.yutorah.org/lectures/1094884 Rabbi Willig (Chatzitza Shiur 26, min 45-55)] agreed. Mishmeret Hatahara (v. 2 p. 372) only accepts that it isn't a chatzitza if she always wears nail polish. | |||
*Rav Ovadia Yosef in Taharat Habayit (v. 3 p. 101) writes that the nails should be cut before tevilah, however, if a woman wants to grow them long and polish them and won't be agreeable to cut them, she should be allowed to go to the mikveh, but should be told politely that the minhag is to cut the nails before tevilah.</ref> If it can't be removed and it is cracked or partially removed, she should polish it again so it looks nice and then go to mikveh.<ref>[https://www.yutorah.org/lectures/1094884 Rabbi Willig (Chatzitza Shiur 26, min 53)]</ref> | |||
==Feet== | ==Feet== | ||
