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→Going to a Hot Mikveh
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#Some say that a person shouldn’t dip in the mikveh twice, one is sufficient and doing it twice will make a person more likely not to take each one seriously. Others defend the practice of dipping twice.<ref>The Tosefta Mikvaot 5:10 establishes that a person shouldn’t dip twice. The Rosh Hilchot Mikvaot n. 25 and Tur 201:62 explain that we’re discussing a mikveh which is exactly 40 seah. If so there’s a concern that during the first dipping the person won’t be careful to be completely submerged and then by the time he dips a second time perhaps some of the water splashed out and the mikveh is invalid. However, the Rivash 293 explains that the Rambam Mikvaot 8:12 understood the Tosefta to mean that in general a person should dip twice because there’s a concern that those watching will assume that he’s going to cool off and not to purify himself and it could lead to a mistake with trumah if he touches it and they assume that you don’t need kavana to purify oneself for trumah. The Darkei Moshe 201:27 writes that we’re not concerned for that opinion today when we don’t have trumah. Shaarei Mikvaot 201:262 writes that the minhag is to teach woman to be tovel multiple times like the Rosh unlike the Rambam.</ref> | #Some say that a person shouldn’t dip in the mikveh twice, one is sufficient and doing it twice will make a person more likely not to take each one seriously. Others defend the practice of dipping twice.<ref>The Tosefta Mikvaot 5:10 establishes that a person shouldn’t dip twice. The Rosh Hilchot Mikvaot n. 25 and Tur 201:62 explain that we’re discussing a mikveh which is exactly 40 seah. If so there’s a concern that during the first dipping the person won’t be careful to be completely submerged and then by the time he dips a second time perhaps some of the water splashed out and the mikveh is invalid. However, the Rivash 293 explains that the Rambam Mikvaot 8:12 understood the Tosefta to mean that in general a person should dip twice because there’s a concern that those watching will assume that he’s going to cool off and not to purify himself and it could lead to a mistake with trumah if he touches it and they assume that you don’t need kavana to purify oneself for trumah. The Darkei Moshe 201:27 writes that we’re not concerned for that opinion today when we don’t have trumah. Shaarei Mikvaot 201:262 writes that the minhag is to teach woman to be tovel multiple times like the Rosh unlike the Rambam.</ref> | ||
==Going to a Hot Mikveh== | ==Going to a Hot Mikveh== | ||
#Theoretically, Sephardim hold that a mikveh should be cold and if hot water is added it is invalid. However, Ashkenazim are lenient to permit a hot mikveh.<ref>The Mordechai Mikvaot n. 750 quotes the Rash who wrote that a hot water mikveh is invalid because of a rabbinic concern that they become confused with a bathhouse which is completely invalid. He also cites Rabbenu Tam as agreeing with the Rash. However, the Hagahot Mordechai 9a is lenient. Shulchan Aruch 201:75 is strict not to use a warm mikveh, but the Rama is lenient. He adds that one should really be strict unless there's a minhag to be lenient.</ref> Today the minhag of all communities is to be lenient.<ref>Radvaz 4:95 is lenient to allow having a warm mikveh based on Rabbenu Chananel. Shaarei Mikvaot 201:304 writes that the minhag of Sephardim is also to go to warm mikvaot (Rav Poalim YD 4:15) because (1) we're weaker than we were before and if it was cold some women wouldn't go to mikveh (Chatom Sofer YD 214), (2) everyone knows that a warm mikveh isn't a bathhouse and there's no concern people will get them confused and even though generally a gezerah doesn't expire whent he reason expires some say that is only for a takana of chazal and not a gezerah (Maharsham 3:140 based on Magen Avraham 9).</ref> It is permitted to have a radiator in the walls of the mikveh heat up the water since it is clear how it is being heated.<ref>Minchat Yitzchak 7:85 cited by Shaarei Mikvaot 201:305</ref> | #Theoretically, Sephardim hold that a mikveh should be cold and if hot water is added it is invalid. However, Ashkenazim are lenient to permit a hot mikveh.<ref>The Mordechai Mikvaot n. 750 quotes the Rash who wrote that a hot water mikveh is invalid because of a rabbinic concern that they become confused with a bathhouse which is completely invalid. He also cites Rabbenu Tam as agreeing with the Rash. However, the Hagahot Mordechai 9a is lenient. Shulchan Aruch 201:75 is strict not to use a warm mikveh, but the Rama is lenient. He adds that one should really be strict unless there's a minhag to be lenient.</ref> Today the minhag of all communities is to be lenient.<ref>Radvaz 4:95 is lenient to allow having a warm mikveh based on Rabbenu Chananel. Shaarei Mikvaot 201:304 writes that the minhag of Sephardim is also to go to warm mikvaot (Rav Poalim YD 4:15) because (1) we're weaker than we were before and if it was cold some women wouldn't go to mikveh (Chatom Sofer YD 214), (2) everyone knows that a warm mikveh isn't a bathhouse and there's no concern people will get them confused and even though generally a gezerah doesn't expire whent he reason expires some say that is only for a takana of chazal and not a gezerah (Maharsham 3:140 based on Magen Avraham 9). Taharat Habayit v. 2 p. 525 quotes many Sephardi achronim who justify the minhag to be lenient with hot mikvaot.</ref> It is permitted to have a radiator in the walls of the mikveh heat up the water since it is clear how it is being heated.<ref>Minchat Yitzchak 7:85 cited by Shaarei Mikvaot 201:305</ref> | ||
#There is no issue of going to mikveh in the hot springs of Tevariya even though they are hot.<ref>Mordechai Mikvaot n. 750 citing the Ravyah, Rama 201:75</ref> | #There is no issue of going to mikveh in the hot springs of Tevariya even though they are hot.<ref>Mordechai Mikvaot n. 750 citing the Ravyah, Rama 201:75</ref> | ||
#Going to a warm mikveh Friday night, Sephardim advise going ben hashemashot,<ref>Chacham Tzvi 11, Taharat Habayit, Shaarei Mikvaot 201:306</ref> while Ashkenazim advise going at night itself.<ref>Igrot Moshe OC 1:126:6 follows the Korban Netanel who says that there's no gezerah baalanim in a mikveh. Shaarei Mikvaot 201:306 points out that the Ashkenazi poskim didn't allow going to mikveh during ben hashemashot.</ref> | #Going to a warm mikveh Friday night, Sephardim advise going ben hashemashot,<ref>Chacham Tzvi 11, Taharat Habayit, Shaarei Mikvaot 201:306</ref> while Ashkenazim advise going at night itself.<ref>Igrot Moshe OC 1:126:6 follows the Korban Netanel who says that there's no gezerah baalanim in a mikveh. Shaarei Mikvaot 201:306 points out that the Ashkenazi poskim didn't allow going to mikveh during ben hashemashot.</ref> | ||
