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→Showering after Going to the Mikveh
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#If a person jumps into a mikveh with a lot of water that will contain more than 40 seah even after water splashes out the dipping is valid.<ref>The Tosefta 5:10 states that a person who jumps into the mikveh is disgraceful. The Rosh Hilchot Mikvaot n. 25 explains that the Tosefta is discussing a mikveh with the requisite amount of 40 seah. By jumping in some of the water inevitably will leave and there won’t remain a complete mikveh. The Rivash 293 explains that the reason the Tosefta doesn’t say that the dipping is invalid is because it is possible that the water that splashed didn’t separate from the rest of the mikveh water before the person was completely covered and submerged. But since it could be invalid if some of the water splashes out before he is completely submerged that’s why it is discouraged. Shulchan Aruch 201:62 codifies this.</ref> | #If a person jumps into a mikveh with a lot of water that will contain more than 40 seah even after water splashes out the dipping is valid.<ref>The Tosefta 5:10 states that a person who jumps into the mikveh is disgraceful. The Rosh Hilchot Mikvaot n. 25 explains that the Tosefta is discussing a mikveh with the requisite amount of 40 seah. By jumping in some of the water inevitably will leave and there won’t remain a complete mikveh. The Rivash 293 explains that the reason the Tosefta doesn’t say that the dipping is invalid is because it is possible that the water that splashed didn’t separate from the rest of the mikveh water before the person was completely covered and submerged. But since it could be invalid if some of the water splashes out before he is completely submerged that’s why it is discouraged. Shulchan Aruch 201:62 codifies this.</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> | #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== | |||
#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>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> | |||
#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> | |||
== Showering after Going to the Mikveh == | == Showering after Going to the Mikveh == | ||
#Ashkenazim hold that the women shouldn't bathe or shower immediately after going to the mikveh.<ref>The Mordechai Mikvaot n. 750 cites the Ravyah who says that the minhag is not to bathe or shower after going to the mikveh because of the gezerah that showering in drawn water makes a person tameh (Shabbat 14a). The Mordechai completely rejects this stringency considering that the gezerah was stated only for taharot and not niddah and it was only a tumah going forward but didn't invalidate going to the mikveh. He adds that the Maharam was lenient. The Rama 201:50 cites the minhag to be strict.</ref> Sephardim are lenient.<ref>Shaarei Mikvaot 201:307 writes that since Shulchan Aruch holds mikveh for niddah doesn't need a kavana since it is chullin he wouldn't hold of the stringent minhag not to bathing or showering afterwards.</ref> | #Ashkenazim hold that the women shouldn't bathe or shower immediately after going to the mikveh.<ref>The Mordechai Mikvaot n. 750 cites the Ravyah who says that the minhag is not to bathe or shower after going to the mikveh because of the gezerah that showering in drawn water makes a person tameh (Shabbat 14a). The Mordechai completely rejects this stringency considering that the gezerah was stated only for taharot and not niddah and it was only a tumah going forward but didn't invalidate going to the mikveh. He adds that the Maharam was lenient. The Rama 201:50 cites the minhag to be strict.</ref> Sephardim are lenient.<ref>Shaarei Mikvaot 201:307 writes that since Shulchan Aruch holds mikveh for niddah doesn't need a kavana since it is chullin he wouldn't hold of the stringent minhag not to bathing or showering afterwards.</ref> | ||
