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Going to the Mikveh: Difference between revisions

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# 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 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>
# 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.  
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* 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)===
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# 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===
===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>
# 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==
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