Anonymous

Going to the Mikveh: Difference between revisions

From Halachipedia
(5 intermediate revisions by the same user not shown)
Line 11: Line 11:
# Initially a woman should have kavana for tevilat niddah to purify herself. After the fact if she fell into the mikveh and didn't have intention for tevilah she is pure.<Ref>The Gemara Chullin 31a records a machloket Rav and Rabbi Yochanan whether tevilat niddah needs kavana. Rambam (Mikvaot 1:8) holds that it doesn't need kavana and Rashba (Chullin 31b, cited by Bet Yosef) argues that it should. Shulchan Aruch YD 120:48 rules like Rambam. Rama 198:48 writes that initially one should be concerned for the Rashba.</ref>
# Initially a woman should have kavana for tevilat niddah to purify herself. After the fact if she fell into the mikveh and didn't have intention for tevilah she is pure.<Ref>The Gemara Chullin 31a records a machloket Rav and Rabbi Yochanan whether tevilat niddah needs kavana. Rambam (Mikvaot 1:8) holds that it doesn't need kavana and Rashba (Chullin 31b, cited by Bet Yosef) argues that it should. Shulchan Aruch YD 120:48 rules like Rambam. Rama 198:48 writes that initially one should be concerned for the Rashba.</ref>
===Friday Night===
===Friday Night===
# If the woman's Tevilah night is Friday night or Motzei Shabbat are they certainly permitted to go to the mikveh that night. However, if a woman could have gone to mikveh before Friday night or Motzei Shabbat and she didn't intentionally without a real reason, some poskim hold that she may not go to the mikveh on Friday night. Some are lenient even in such a case to let her go to the mikveh on Friday night. <ref>
# If the woman's Tevilah night is Friday night or Motzei Shabbat she is certainly permitted to go to the mikveh that night. However, if a woman could have gone to mikveh before Friday night or Motzei Shabbat and she didn't intentionally without a real reason, some poskim hold that she may not go to the mikveh on Friday night. Some are lenient even in such a case to let her go to the mikveh on Friday night.<ref>
* The Gemara Beitzah 18a states that it is permitted for a Tameh person to go to the mikveh on Shabbat and it doesn't appear as though he is fixing himself since observers will think he is just going to washing himself to cool himself off. The Trumat Hadeshen 255 based on the Mordechai explains that nowadays the Ashkenazic minhag isn't to bathe in cold water on Shabbat at all and therefore, someone who goes to the mikveh does appear to be fixing themselves (metaken) and so it is an issue to go to the mikveh on Friday night. However, this only applies if the woman going to the mikveh is going when it isn't her first chance to go. If it is her first opportunity then for the mitzvah of pru urevu it is permitted for her to go on Friday night.  
* The Gemara Beitzah 18a states that it is permitted for a Tameh person to go to the mikveh on Shabbat and it doesn't appear as though he is fixing himself since observers will think he is just going to washing himself to cool himself off. The Trumat Hadeshen 255 based on the Mordechai explains that nowadays the Ashkenazic minhag isn't to bathe in cold water on Shabbat at all and therefore, someone who goes to the mikveh does appear to be fixing themselves (metaken) and so it is an issue to go to the mikveh on Friday night. However, this only applies if the woman going to the mikveh is going when it isn't her first chance to go. If it is her first opportunity then for the mitzvah of pru urevu it is permitted for her to go on Friday night.  
* Bet Yosef 197:2 argues that it should be permitted just like it was in the days of the gemara and doesn't even quote the Trumat Hadeshen. The Darkei Moshe 197:3 concludes that if the woman couldn't have got to the mikveh for any halachic stringency until Friday night she can go then. Even this stringency he writes only applies in a place where this is the minhag.  
* Bet Yosef 197:2 argues that it should be permitted just like it was in the days of the gemara and doesn't even quote the Trumat Hadeshen. The Darkei Moshe 197:3 concludes that if the woman couldn't have got to the mikveh for any halachic stringency until Friday night she can go then. Even this stringency he writes only applies in a place where this is the minhag.  
Line 22: Line 22:
* According to the gemara Shabbat 128a squeezing water out of hair isn't considered sechita (squeezing) that is prohibited on Shabbat. The Rambam Shabbat 9:11 codifies this. The Maggid Mishna Shabbat 9:11 and Bet Yosef 330:1 explain that even though there's no biblical prohibition there still is a rabbinic one. Taharat Habayit v. 2 p. 452 shows that the minority opinion of the Sefer HaEshkol is that there is no rabbinic prohibition either. In any event, the Maadenei Yom Tov (Mikvaot no. 37 fnt. 10) explains that the rabbis didn't prohibit going to the mikveh on Friday night because of this concern of squeezing out hair because of the mitzvah of pru urevu.</ref> Some say is permitted to dry the hair by placing a towel on the hair gently so that the water is absorbed.<ref>Ben Ish Chai (Pekudshei II no. 8), Taharat Habayit v. 3 p. 279</ref>
* According to the gemara Shabbat 128a squeezing water out of hair isn't considered sechita (squeezing) that is prohibited on Shabbat. The Rambam Shabbat 9:11 codifies this. The Maggid Mishna Shabbat 9:11 and Bet Yosef 330:1 explain that even though there's no biblical prohibition there still is a rabbinic one. Taharat Habayit v. 2 p. 452 shows that the minority opinion of the Sefer HaEshkol is that there is no rabbinic prohibition either. In any event, the Maadenei Yom Tov (Mikvaot no. 37 fnt. 10) explains that the rabbis didn't prohibit going to the mikveh on Friday night because of this concern of squeezing out hair because of the mitzvah of pru urevu.</ref> Some say is permitted to dry the hair by placing a towel on the hair gently so that the water is absorbed.<ref>Ben Ish Chai (Pekudshei II no. 8), Taharat Habayit v. 3 p. 279</ref>
# A woman recite a bracha on going to the mikveh on Friday night as she would any other night.<Ref>Biur Halacha 323:7 s.v. yimalenu asks how it is permitted to recite the bracha for going to the mikveh on Friday night if it will be clear that the woman is going to the mikveh for a mitzvah and not for just cooling off, which is a problem of appearing like fixing oneself (see Gemara Beitzah 18a). He answers that perhaps since in the action of going into the mikveh itself she doesn't appear to be doing a mitzvah it is permitted to recite the bracha beforehand (Sephardim) or afterwards (Ashkenazim). Nonetheless, he concludes that this is a dispute between Tosfot Yevamot 46b and Rambam. Taharat Habayit v. 2 p. 458 quotes the Kol Gadol 15 who answers that the woman should recite the bracha quietly so that no one can tell she's reciting a bracha.</ref>
# A woman recite a bracha on going to the mikveh on Friday night as she would any other night.<Ref>Biur Halacha 323:7 s.v. yimalenu asks how it is permitted to recite the bracha for going to the mikveh on Friday night if it will be clear that the woman is going to the mikveh for a mitzvah and not for just cooling off, which is a problem of appearing like fixing oneself (see Gemara Beitzah 18a). He answers that perhaps since in the action of going into the mikveh itself she doesn't appear to be doing a mitzvah it is permitted to recite the bracha beforehand (Sephardim) or afterwards (Ashkenazim). Nonetheless, he concludes that this is a dispute between Tosfot Yevamot 46b and Rambam. Taharat Habayit v. 2 p. 458 quotes the Kol Gadol 15 who answers that the woman should recite the bracha quietly so that no one can tell she's reciting a bracha.</ref>
# Many defend the practice of going to a mikveh on Friday night even though it is lukewarm.<ref>Chacham Tzvi 11 holds that it is forbidden to go to the mikveh Friday night if the mikveh is heated but it is permitted if it is just heated enough to remove the chill. Nodeh Beyehuda OC 2:24-5 holds that it is permitted to go into a mikveh even if it is lukewarm. Lastly, the Korban Netanel (Bameh Madlikin 22:100) believes it is permitted even if the warm is warm. Nonetheless, the Mishna Brurah 326:17 proves that there is a prohibition to bathe in lukewarm warm on Shabbat. Taharat Habayit v. 2 p. 460-6 agrees.  
# Many defend the practice of going to a mikveh on Friday night even though it is lukewarm.<ref>Pitchei Teshuva 197:2 quotes from the Chacham Tzvi 11 that it is forbidden to go to the mikveh Friday night if the mikveh is heated but it is permitted if it is just heated enough to remove the chill. Nodeh Beyehuda OC 2:24-5 holds that it is permitted to go into a mikveh even if it is lukewarm. Lastly, the Korban Netanel (Bameh Madlikin 22:100) believes it is permitted even if the water is warm. Nonetheless, the Mishna Brurah 326:17 proves that there is a prohibition to bathe in lukewarm warm on Shabbat. Taharat Habayit v. 2 p. 460-6 agrees.  
* The Mishna Brurah 326:7 writes that there is what to rely on to go to a lukewarm mikveh on Friday night. Shemirat Shabbat Kehilchata (ch. 14 fnt. 4) cites the Divrei Chayim who says that the minhag is that the women go in a warm mikveh on Friday night. However, Rav Yosef Henkin ([http://www.hebrewbooks.org/pdfpager.aspx?req=2274&st=&pgnum=155 Edut L'Yisrael p. 154]) holds that the water should only be lukewarm and not hot.</ref> Sephardim should try to avoid going to a warm or lukewarm mikveh at night and instead go during Ben Hashemashot.<ref>Taharat Habayit v. 2 p. 452 suggests going to the mikveh during ben hashemashot so as to avoid the prohibition of bathing in hot water on Shabbat. He cites the Bnei Binyamin p. 104 as saying that it was the minhag yerushalayim to go to the mikveh during ben hashemashot. He explains that since it is only a derabbanan prohibition to go to the mikveh during the day it is permitted during ben hashemashot. He concludes that if it isn't possible to go during ben hashemashot she may go at night and not delay her night of tevilah.</ref>  
* The Mishna Brurah 326:7 writes that there is what to rely on to go to a lukewarm mikveh on Friday night. Shemirat Shabbat Kehilchata (ch. 14 fnt. 4) cites the Divrei Chayim who says that the minhag is that the women go in a warm mikveh on Friday night. However, Rav Yosef Henkin ([http://www.hebrewbooks.org/pdfpager.aspx?req=2274&st=&pgnum=155 Edut L'Yisrael p. 154]) holds that the water should only be lukewarm and not hot.</ref> Sephardim should try to avoid going to a warm or lukewarm mikveh at night and instead go during Ben Hashemashot.<ref>Taharat Habayit v. 2 p. 452 suggests going to the mikveh during ben hashemashot so as to avoid the prohibition of bathing in hot water on Shabbat. He cites the Bnei Binyamin p. 104 as saying that it was the minhag yerushalayim to go to the mikveh during ben hashemashot. He explains that since it is only a derabbanan prohibition to go to the mikveh during the day it is permitted during ben hashemashot. He concludes that if it isn't possible to go during ben hashemashot she may go at night and not delay her night of tevilah.</ref>  
# A woman may only go to the mikveh on Friday night if her husband is in town.<ref>Rama 197:2. Badei Hashulchan 197:23 explains that when her husband is in town it is permitted to go because of the mitzvah of pru urevu but if not then it is forbidden as it appears like she's fixing her status of tumah (metaken). This is based on the Trumat Hadeshen 255. See Madenei Yom Tov (Mikvaot no. 37 fnt. 10).</ref>
# A woman may only go to the mikveh on Friday night if her husband is in town.<ref>Rama 197:2. Badei Hashulchan 197:23 explains that when her husband is in town it is permitted to go because of the mitzvah of pru urevu but if not then it is forbidden as it appears like she's fixing her status of tumah (metaken). This is based on the Trumat Hadeshen 255. See Madenei Yom Tov (Mikvaot no. 37 fnt. 10).</ref>
Line 40: Line 40:
* If the Rabbi wasn't sure if she is tameh and was strict to decide that she is tameh, the Aruch Hashulchan 200:1 nonetheless allows her to go to the mikveh with a bracha, however, Taharat Habayit v. 3 p. 90 argues that if there's a dispute if it is unclean she shouldn't make a bracha upon the tevilah.</ref>
* If the Rabbi wasn't sure if she is tameh and was strict to decide that she is tameh, the Aruch Hashulchan 200:1 nonetheless allows her to go to the mikveh with a bracha, however, Taharat Habayit v. 3 p. 90 argues that if there's a dispute if it is unclean she shouldn't make a bracha upon the tevilah.</ref>
# Sephardic poskim hold that a woman may not recite a bracha in the mikveh or mikveh room if it is a warm mikveh. Rather they should make the bracha outside the room and then enter immediately and go into the mikveh. However, the Ashkenazic minhag is that they recite the bracha in the mikveh after dipping even if it is warm.<ref>Can you make a bracha in the mikveh room if the mikveh is hot?  
# Sephardic poskim hold that a woman may not recite a bracha in the mikveh or mikveh room if it is a warm mikveh. Rather they should make the bracha outside the room and then enter immediately and go into the mikveh. However, the Ashkenazic minhag is that they recite the bracha in the mikveh after dipping even if it is warm.<ref>Can you make a bracha in the mikveh room if the mikveh is hot?  
* Rabbenu Manoach (cited by Kesef Mishna Kriyat Shema 3:3) asks why it is permitted to say a bracha in a mikveh room since it should be similar to a bathhouse where it is forbidden to make a bracha in the inner room where room bathe. He answers that one can't recite a bracha in a bathhouse because it is hot with steam and sweat but the mikveh is cold. The Taz 84:2 quotes Rabbenu Manoach and adds that he considers the mikveh only like the middle room of a bathhouse but still it is only permitted to say the bracha for going to the mikveh since that is necessary and there's no other option. Magen Avraham 45:2 and Eliya Rabba 84:1 also cite Rabbenu Manoach. The implication of Rabbenu Manoach is that if the mikveh was hot then it would be like a bathhouse and it would be forbidden to recite a bracha in the room.  
* Rabbenu Manoach (cited by Kesef Mishna Kriyat Shema 3:3) asks why it is permitted to say a bracha in a mikveh room since it should be similar to a bathhouse where it is forbidden to make a bracha in the inner room where people bathe. He answers that one can't recite a bracha in a bathhouse because it is hot with steam and sweat but the mikveh is cold. The Taz OC 84:2 quotes Rabbenu Manoach and adds that he considers the mikveh only like the middle room of a bathhouse but still it is only permitted to say the bracha for going to the mikveh since that is necessary and there's no other option. Magen Avraham 45:2 and Eliya Rabba 84:1 also cite Rabbenu Manoach. The implication of Rabbenu Manoach is that if the mikveh was hot then it would be like a bathhouse and it would be forbidden to recite a bracha in the room.  
* Chatom Sofer OC 18 writes that if the mikveh is hot one can’t make the bracha in the mikveh or the room. [http://www.hebrewbooks.org/pdfpager.aspx?req=1494&pgnum=119 Maharam Shik OC 162] wrote that the punctilious women make the bracha outside the mikveh room like the Chatom Sofer wrote. Rav Ovadia Yosef in Yabia Omer YD 2:14 and Taharat Habayit v. 3 p. 202. There he cites a handwritten teshuva of Rav Yakov Sofer as holding that it was forbidden to recite the bracha in the mikveh room. (The Yavetz in Mor Ukesiah 84:1 writes that the woman should always recite the bracha outside the room of the mikveh even if it isn’t hot.)
* Chatom Sofer OC 18 writes that if the mikveh is hot one can’t make the bracha in the mikveh or the room. [http://www.hebrewbooks.org/pdfpager.aspx?req=1494&pgnum=119 Maharam Shik OC 162] wrote that the punctilious women make the bracha outside the mikveh room like the Chatom Sofer wrote. Rav Ovadia Yosef in Yabia Omer YD 2:14 and Taharat Habayit v. 3 p. 202 agrees. There he cites a handwritten teshuva of Rav Yakov Sofer as holding that it was forbidden to recite the bracha in the mikveh room. (The Yavetz in Mor Ukesiah 84:1 writes that the woman should always recite the bracha outside the room of the mikveh even if it isn’t hot.)
* Pri Megadim E”A 45:2 writes that even the hot mikveh’s aren’t so hot and aren’t like a bathhouse and so it is permitted to make a bracha in the room. Mishna Brurah 84:4 quotes the Pri Megadim as a possibility and in 45:5 he leaves it unresolved. [http://www.hebrewbooks.org/pdfpager.aspx?req=1485&pgnum=540 Teshuvat Shay 2:96] writes that the minhag relies on the Pri Megadim. Tzitz Eliezer 6:25 agrees. Shiurei Shevet Halevi 200:8 (cited by Dirshu 84:6) writes that the minhag is acceptable but should only be relied on for the bracha of tevilah and not other brachot even tevilat kelim. Rav Elyashiv ([http://www.hebrewbooks.org/pdfpager.aspx?req=46226&st=&pgnum=248 Mishmeret Hatahara 2:17:15]) explained that it is permitted to recite the bracha in the mikveh if the mikveh is only lukewarm (poshrim) and not actually hot.</ref>
* Pri Megadim E”A 45:2 writes that even the hot mikveh’s aren’t so hot and aren’t like a bathhouse and so it is permitted to make a bracha in the room. Mishna Brurah 84:4 quotes the Pri Megadim as a possibility and in 45:5 he leaves it unresolved. [http://www.hebrewbooks.org/pdfpager.aspx?req=1485&pgnum=540 Teshuvat Shay 2:96] writes that the minhag relies on the Pri Megadim. Aruch Hashulchan OC 84:2 and Tzitz Eliezer 6:25 agree. Shiurei Shevet Halevi 200:8 (cited by Dirshu 84:6) writes that the minhag is acceptable but should only be relied on for the bracha of tevilah and not other brachot even tevilat kelim. Rav Elyashiv ([http://www.hebrewbooks.org/pdfpager.aspx?req=46226&st=&pgnum=248 Mishmeret Hatahara 2:17:15]) explained that it is permitted to recite the bracha in the mikveh if the mikveh is only lukewarm (heb. פושרים; trans. poshrim) and not actually hot.</ref>
# According to those that it is forbidden to recite the bracha in the mikveh room it is forbidden to recite other prayers there or even think Torah there.<ref>Taharat Habayit v. 3 p. 232, 236</ref>


===Chatzitzot (Interpositions)===
===Chatzitzot (Interpositions)===
Line 55: Line 56:
# A woman shouldn’t be tovel in a place where she’s afraid that people will see her because she’ll be afraid of being tovel properly. After the fact if she knows that she did tovel properly it is effective.<ref>Shulchan Aruch 198:34, Sidrei Tahara 198:70</ref>
# A woman shouldn’t be tovel in a place where she’s afraid that people will see her because she’ll be afraid of being tovel properly. After the fact if she knows that she did tovel properly it is effective.<ref>Shulchan Aruch 198:34, Sidrei Tahara 198:70</ref>
==After the Mikveh==
==After the Mikveh==
# There is an Ashkenazic minhag not to take a shower or bath after going to the mikveh until the next night.<ref>Rama YD 201:75. Igrot Moshe YD 2:96 explains that really since the idea of taking a shower making a person tameh is only a new tumah and not invalidating the last one it shouldn't be relevant to niddah. In any event, he argues that the cutoff to when there is an issue to take a shower immediately after going to the mikveh is the halachic day.</ref> If she is fastidious and can't wait a whole day without showering after the mikveh he may do so.<Ref>Igrot Moshe YD 2:96 concludes that since the Rashbat's opinion is a minority one and it is only a minhag for a woman who can't stand waiting a day without showering may do so.</ref>
===Showering or Bathing===
# There is an Ashkenazic minhag not to take a shower or bath after going to the mikveh until the next night.<ref>Rama YD 201:75. Igrot Moshe YD 2:96 explains that really since the idea of taking a shower making a person tameh is only a new tumah and not invalidating the last one it shouldn't be relevant to niddah. In any event, he argues that the cutoff to when there is an issue to take a shower immediately after going to the mikveh is the halachic day.</ref> If she is fastidious and can't wait a whole day without showering after the mikveh he may do so.<Ref>Igrot Moshe YD 2:96 concludes that since the Rashbat's opinion is a minority one and it is only a minhag for a woman who can't stand waiting a day without showering may do so. </ref>
===Keeping Privacy===
# As a matter of tzeniyut a woman should be very careful that no one should know that she went to the mikveh.<ref>Rama YD 198:48, Aruch Hashulchan 198:91</ref>
# As a matter of tzeniyut a woman should be very careful that no one should know that she went to the mikveh.<ref>Rama YD 198:48, Aruch Hashulchan 198:91</ref>
===What the Woman Sees when she Emerges===
# A woman should make sure that the first thing she sees after coming out of the mikveh is something tahor and not a non-Jew or something tameh. If she did encounter something tameh first if she is a yareh shamayim she would repeat her tevilah.<ref>Rama YD 198:48, Aruch Hashulchan 198:91</ref>
# A woman should make sure that the first thing she sees after coming out of the mikveh is something tahor and not a non-Jew or something tameh. If she did encounter something tameh first if she is a yareh shamayim she would repeat her tevilah.<ref>Rama YD 198:48, Aruch Hashulchan 198:91</ref>
===Telling her Husband that she is Pure===
# A woman who was known to be a niddah, cannot be with her husband until she tells him that she has been to the mikveh.<ref> Shulchan Aruch 185:1 </ref> The poskim debate if she needs to actually say that she is pure, or that if behavior dictates that she is pure, you can rely on that.<ref> Pitchei teshuva 185:1 quotes Chavot Daat that even if her behavior dictates that she’s clean, you need to hear it from her. However, Taharat Habayit vol. 1 pg. 153 is lenient if she merely lies down next to him, indicating that she is pure. Badei Hashulchan 185:7 writes that even if one requires a woman to make some sort of verbal indication, she does not have to actually say the word "טבלתי"; if he asks her “Did you go to the mikveh?” and she says “Yes” or nods, then obviously that is enough.  He says that it would even be enough if she has a standard, albeit non-verbal way of indicating to him that she has gone to the mikveh, such as handing him the car keys when she returns.  The point is that, even according to those who are machmir, it is sufficient if he receives some clear indication that she has gone to the mikveh.  </ref>
==Veset==
==Veset==
After the woman went to the mikveh and has not yet seen any blood there is time when she is expecting her next period during which she is forbidden to her husband. The determination of that time and the relevant halachot are discussed on the [[Veset]] page.
After the woman went to the mikveh and has not yet seen any blood there is time when she is expecting her next period during which she is forbidden to her husband. The determination of that time and the relevant halachot are discussed on the [[Veset]] page.
Anonymous user