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Chatzitza: Difference between revisions
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* 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=== | ===Teeth=== | ||
# Braces that can't be removed according to some poskim aren't a chatzitza, but according to many poskim they are a chatzitza if they are put in for aesthetic purposes and not if they are to prevent the teeth from falling out.<ref>Shiurei Shevet Halevi 198:24:2 writes that braces that can't be removed aren't a chatzitza. Rav Moshe Feinstein in Igrot Moshe YD 1:96 writes that if the braces are to prevent the teeth from falling out they aren't a chatzitza but if it is just for aesthetic purposes they are a chatzitza. Orot Hatahara p. 349 quotes Rav Elyashiv as agreeing. Taharat Habayit v. 3 p. 143 writes that braces aren't a chatzitza if they're needed to unite the teeth and prevent them from loosening.</ref> | # Braces that can't be removed according to some poskim aren't a chatzitza, but according to many poskim they are a chatzitza if they are put in for aesthetic purposes and not if they are to prevent the teeth from falling out.<ref>Shiurei Shevet Halevi 198:24:2 writes that braces that can't be removed aren't a chatzitza. Rav Moshe Feinstein in Igrot Moshe YD 1:96 writes that if the braces are to prevent the teeth from falling out they aren't a chatzitza but if it is just for aesthetic purposes they are a chatzitza. Orot Hatahara p. 349 quotes Rav Elyashiv as agreeing. Taharat Habayit v. 3 p. 143 writes that braces aren't a chatzitza if they're needed to unite the teeth and prevent them from loosening. [https://www.yutorah.org/lectures/1095409 Rav Willig (Chatzitza Shiur 27, min 36)] cited some poskim as being lenient. </ref> | ||
# 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 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. If the temporary filling would have lasted she would keep it longer but practically it needs to be replaced with a better filling. That isn't considered a chatzitza as she's not concerned about having the area open ever again. 3) The hole in the tooth is a unnatural hole and perhaps isn't included in the areas that have an issue of chatzitza. He concludes that the first reason is questionable and the third is new so they shouldn't be relied upon. [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 as he writes in Igrot Moshe YD 2:88.] | # 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. If the temporary filling would have lasted she would keep it longer but practically it needs to be replaced with a better filling. That isn't considered a chatzitza as she's not concerned about having the area open ever again. 3) The hole in the tooth is a unnatural hole and perhaps isn't included in the areas that have an issue of chatzitza. He concludes that the first reason is questionable and the third is new so they shouldn't be relied upon. [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 as he writes in Igrot Moshe YD 2:88.] | ||
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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> | ||
# There is a major dispute if a cast is a chatzitza.<ref>[https://www.yutorah.org/lectures/1095409 Rav Willig (Chatzitza Shiur 27, min 29-40)] holds that a woman can go into the mikveh with a cast and even cover the cast with plastic so it doesn't get ruined. Har Tzvi YD 165 is strict and only lenient if the husband can't control his yetzer hara.</ref> | |||
== Face == | == Face == | ||
