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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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# 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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