Immersion in the Mikveh - Rabbi Dov Tverdovitz shlita

00:02 Speaker 1 You are listening to the Lema’an Yishme’u podcast from Machon Halacha Chabad.

00:10 Speaker 2 This time we’ll talk about family purity. Let’s start with the positive side—the matter of becoming pure. First of all, there is a mitzvah for a woman to become pure. A married woman, of course. There are several reasons for this. First, in relation to her husband, she has an obligation to be in a state of purity whenever possible. Of course, if pregnancy is possible, that is another very important reason. It’s true that it says women are not commanded in the mitzvah of procreation, but the Rebbe explains that they were not commanded because it is in their nature; they do not need to be commanded to do it. In addition, there is the mitzvah expressed by the prophets: “He did not create it to be empty; He formed it to be inhabited.” In other words, Hakadosh Boruch Hu wants the world to be inhabited by people, by His creations, and that certainly applies to a woman as well. And of course, without her, a man cannot fulfill his mitzvah, and so on. According to the Chasam Sofer, in addition to her obligation to be pure for her husband, she also has an obligation to bear him children. That means not only the minimum—a son and a daughter—but an obligation toward her husband as well. In those days, a woman could tell her husband that she did not have the strength to have more children, and that if he wanted to, he could take another wife. Today, since taking another wife is not an option, she has an obligation in this matter as well. Of course, if there is a reason—as the Rebbe instructed, one should ask a rav. If there is a medical or emotional reason, one should ask a rav. And here we should mention that, in general, according to the Rebbe’s approach, there is an absolute obligation to have as many children as possible. The minimum Torah obligation is indeed a son and a daughter. But there is an obligation to have as many children as possible. Sometimes this may have a bearing on the halachic decision: a rav might take health circumstances and the like into greater consideration than he would if the couple does not yet have a son and a daughter. If they have only several sons or several daughters, they have not yet fulfilled the mitzvah. So that is also

02:24 Speaker 2 of course, a reason to immerse in a mikveh. In addition, many halachic authorities hold that immersion at its proper time is a mitzvah. In other words, in their view, a woman has a mitzvah to become pure as soon as she can. According to this view, even an unmarried woman should, in principle, immerse when possible in order to become pure. In practice, the custom is specifically that an unmarried woman does not immerse. As the Beis Yosef explains, if an unmarried woman were to immerse, the prohibition of niddah would no longer apply, and she might be more likely to transgress the prohibition against forbidden sexual relations, because she sees that prohibition as less severe. When the prohibition of niddah also applies, it helps prevent her from transgressing that serious prohibition. That is why the custom is that an unmarried woman does not immerse. But for a married woman who immerses, there is also the matter of immersing at the proper time—that is, becoming pure as soon as possible. In Lashon Kodesh, mikveh means water that has gathered and remains in place. In other words, the water is not flowing; it is standing. In principle, water from a spring that emerges from the ground can purify even when it is flowing. Whether that applies to a woman is a separate question, but in principle, a spring purifies even when flowing. Rainwater, however, purifies only when it is standing. That is called a mikveh. Now, since the rainwater must not be drawn water, arranging this is a matter for a rav who deals with it. They make sure the rainwater arrives without passing through pipes, with all the proper precautions, and without passing through any vessels. Then it is a kosher mikveh. There is a certain difficulty here, because the original rainwater is generally not clean. There is also relatively little of it, and we want the mikveh to remain in use for a long time, with clean, heated water. So today there are several methods, all of which are halachically kosher, and of course there is the Chabad method, which is considered a hiddur mitzvah. The commonly used methods today are either

04:52 Speaker 2 hashakah or zeri’ah. What is hashakah? There is a reservoir containing rainwater in the required quantity of forty se’ah; in practice, they use much more. According to some opinions, forty se’ah is about four hundred liters, and according to others it is more. In practice, they use several times that amount. That is one reservoir. There is also tap water placed in an adjacent pool, let’s call it, and the two are connected by an opening of the appropriate size. This is called hashakah: the waters “kiss,” or touch, each other. This is a kosher mikveh, certainly kosher to the highest standard, provided the water is not flowing. For example, if there is a drain at the bottom of the mikveh leading to the sewer, so that the water is flowing, it is invalid. Today, those who are particular also try to ensure that the water-cleaning system is not operating while a woman immerses, because some consider that flowing water as well. For women’s immersion, they generally try to make sure that, at least at the time of immersion, the cleaning system is not running. There may be those who are lenient about this too, and so on. That is one method, but there is another option called zeri’ah. In zeri’ah, there is a partition between the two pools: one contains rainwater and the other drawn water. They fill both pools, and the water passes even slightly over the partition, connecting the two bodies of water. All the drawn water on that side of the partition then becomes pure and capable of purifying; it becomes mikveh water. There is no question about either of these halachic methods. This is clear halacha. The Chabad custom is to try, from the outset, to have a mikveh with one pool above another. What does that look like? Rather than following the common practice of having the rainwater at the side and clean tap water alongside it, the rainwater is below the floor of the mikveh. A roof, or ceiling, is built over it, which forms

07:21 Speaker 2 the floor of the area where the women immerse. The lower pool is filled with rainwater until it reaches the upper pool. Water is added above, so the upper water is generally clean tap water, but it is connected to the water below. It thus becomes water that is, of course, kosher for immersion—again, provided the water is not flowing. What is the advantage of this method? Several advantages are given. One is that, because the rainwater is directly below the water in which she immerses, it is considered as though she is immersing in the rainwater itself, which is an advantage according to some opinions. And with the Chabad method, one is always above the rainwater. But there is another advantage. There is a minority opinion, that of the holy Arizal, which says that even though additional water is added—and, as we said, all the added water also becomes kosher mikveh water—a majority of the original water, the original forty se’ah, must remain. That is what the holy Arizal says. Now, with the other methods, particularly hashakah, there is an opening midway through the partition between the drawn water and the mikveh water that connects them. Over time the waters mix, and it is possible that, within a relatively short period, not even forty se’ah of the original rainwater will remain. The water mixes, and the water is constantly replaced because it gets dirty, and so on. So it is possible that not even a majority of the original forty se’ah—the required amount of rainwater—will remain. According to one opinion, that would invalidate it. Although that is not the primary halachic ruling, as is well known, with a mikveh we try to satisfy all opinions. By contrast, with the Chabad method, the rainwater is below. It is generally colder and may even be dirtier or contain earth, making it heavier water. Cold water is always heavier

09:48 Speaker 2 more than hot water, so they remain at the bottom and do not mix very much with the water above. Most or all of the original forty se’ah of rainwater will always remain. Some have argued that if you put colored water, or something similar, on top, you can see the color go down. That shows the water does mix. But the answer is that, as has been demonstrated scientifically, in such a situation at least fifty percent of the original water remains, and it absorbs the color or dirt from the water above. In any case, at least fifty percent of the original water remains. And as we said, because that water is at the bottom and is heavier, it does not mix very much, or hardly mixes at all. So you also have this hiddur: most or all of the original forty se’ah of water remains there. A question people sometimes ask is: What if there is no Chabad mikveh in a particular place? There is a note from the Frierdiker Rebbe that was published: If there is no Chabad mikveh, one immerses in another mikveh. Of course, that means a mikveh that is properly supervised and built to a high standard, but according to other methods. There is also the reverse question: If there is a Chabad mikveh, how much effort should one make to use it? In principle, it is best to ask a rabbi; each case must be considered on its own. One should certainly make some effort to get to a Chabad mikveh. Another question is what happens if, say, it is Friday night or the night of a Yom Tov, and there is no Chabad mikveh in the area, but there is an excellent non-Chabad mikveh. Should immersion be postponed because they want it to take place in a Chabad mikveh? First of all, it is clear that one does not postpone it without both parties agreeing, because a hiddur in a mitzvah can never override an obligation. As we said, the woman has an obligation to immerse, particularly toward her husband, and the man also has an obligation toward his wife: “He shall not diminish her conjugal rights.” Clearly, one cannot delay that for the sake of a hiddur if either

12:07 Speaker 2 party wants her to immerse. But what if they both want to postpone it so that it can be done in a more mehudar way? That is a question for a rabbi. There really are two sides to the matter: some rabbis say not to postpone it, while others say it may be postponed. Here, too, there are two situations. If pregnancy is possible, then on the one hand there may be a reason not to delay it that night, because doing so might prevent a pregnancy. On the other hand, they may want the pregnancy to come about in the most mehudar way. There is also the situation where pregnancy is not possible. On the one hand, there is not so much of a problem with postponing immersion if they both agree, since it will not lead to pregnancy anyway. On the other hand, if it will not lead to pregnancy, what is the urgency? If they both agree to postpone it, there is not so much of a problem with postponing it. So in each such case, ask a rabbi. We also wanted to call attention to the woman’s obligation to immerse. As the Zohar states, a woman brings much harm into the world if she delays her immersion because of a quarrel or the like, unless her husband agrees. In other words, she should not make immersion conditional on other things, such as some request of her husband, and the reverse is also true. The husband must not—he is forbidden to—delay relations with his wife after the mikveh, especially because of particular demands. It is a mutual obligation. The Shulchan Aruch states that immersion is done while standing: standing and bending forward so that the entire body is in the water. Of course, care must be taken that there are no tightly pressed folds or creases that prevent the water from reaching the body. What if there is not enough water? Then the alternatives are to bend over a great deal or to stretch out, which is called immersing “like a fish.” Halachah says that immersing like a fish is preferable in that situation. That is agreed upon, and the Alter Rebbe also states it. Ah, one of the rabbis, of blessed memory, wrote to the Rebbe about a report in the name of the Tzemach Tzedek that the main way

14:27 Speaker 2 to immerse is like a fish. The Rebbe’s reply is printed in Igros Kodesh and quoted in the various compilations, including Shulchan Menachem and Shaarei Halachah Uminhag. The Rebbe replied that this was not plausible; on the contrary, a stringency would become a leniency. If she had to immerse like a fish—that is, lie down in the water—she would have to hold on to something, and her grip might be too tight, raising a question of chatzitzah, an obstruction to the water. So the Rebbe rejected that. It is possible that the whole report was inaccurate, and what was meant was simply that if there was not enough water, she indeed had to immerse like a fish to avoid folds and creases. But if there is enough water, then, as stated by the Shulchan Aruch and the Alter Rebbe, she should immerse in the regular way. In practice, it is worthwhile to do both. On two occasions, the Rebbe told Rabbi Groner z”l to go to the mikveh and pray, or to go to the Ohel in connection with a request. The Rebbe said this to him along with another Jew, and told them to immerse first. How were they to immerse? Nine immersions: upright, like a fish, upright. “Upright” means standing and bending the body forward into the water. “Like a fish” means stretching out, as we said. Upright. And to do this three times: upright, like a fish, upright; upright, like a fish, upright. In other words, the Rebbe told him—or rather, him and another person—that nine immersions were appropriate, two-thirds upright and one-third like a fish, each time in this order: upright, like a fish, upright; upright, like a fish, upright; upright, like a fish, upright. He then asked the Rebbe about a woman’s immersion. The Rebbe answered that he had no tradition on that. In any event, in the opinion of many rabbis, it is preferable to do both, if possible. Of course, either form of immersion is valid, but it is preferable to do both. At any rate, one should certainly also do the regular immersion, which any woman can do while standing, as stated in the Rebbe’s letter. Here we should also mention

16:43 Speaker 2 that, as we will see shortly regarding the blessing, the blessing is recited after the first immersion. It is therefore preferable that, of the first two immersions, one be upright and one like a fish. Let us go into a little more detail. Even if a woman says she can immerse like a fish without holding on to anything, it would seem, in light of the Rebbe’s words, that she should do at least one immersion in the regular way. We have also heard of one or two cases involving young couples who had not had children for some time after their wedding. They received an answer in Igros Kodesh about the mikveh and family purity, and the women, who had been immersing only like a fish, did add the regular immersion. Of course, they were blessed with children soon afterward. In any event, it is preferable that the first two immersions be one like a fish and one not like a fish. Let us explain a little further. The Shulchan Aruch states that a woman immerses once, and that is all. On the contrary, there might seem to be a halachic problem with multiple immersions, because they suggest that one immersion is not effective. Nevertheless, the Rema writes that the custom is to immerse twice. Sefer Chassidim says three times. Now, why more than once? Some connect this to the disagreement about when to recite the blessing. As is well known, the Beis Yosef holds that a woman recites the blessing before immersing, because, as with most mitzvos, the blessing is recited before performing them. A person recites the blessing on a tallis before wrapping himself in it, on tefillin before putting them on, and on a mezuzah before installing it, or before completing its installation, and so on. The Beis Yosef therefore says that a woman should recite the blessing before immersing. The Rema writes that some say she recites it afterward. Why? Because there is immersion for conversion. A convert, whether a man or a woman, completes their entry into the Jewish faith through immersion. After immersing, a convert recites the blessing, “Who sanctified us with His commandments and commanded us concerning immersion.” The convert cannot recite it beforehand, because a non-Jew has no obligation or mitzvah to convert. Once the person converts, they say: “I acknowledge

19:14 Speaker 2 Thank You, Hakadosh Boruch Hu, for giving me this opportunity to become a Jew through immersion. Now, since everyone agrees that a convert recites the blessing afterward, according to this view among the Rishonim, they did not want to distinguish between cases for the same blessing. So the blessing is always recited after immersion. Some explain the Rema’s ruling this way. The Rema says to immerse, recite the blessing, and immerse again. Some explain that this is because there is a dispute over whether the blessing should be recited before or after immersion. The Rema says: she should immerse first, then recite the blessing and immerse again. That way, the blessing comes before one immersion and after the other. According to this explanation, she should have in mind that whichever immersion is meant to purify her will do so. Most poskim understand it a little differently: the Rema rules that, in principle, the first immersion certainly purifies her, and the second is just an extra precaution. Why, then, is the blessing recited afterward? Because, as we said, just as a male or female convert recites the blessing after immersion, they established the same practice here. But the second immersion is not because of the blessing. It is simply in case a fold or crease prevented the water from reaching somewhere, so she needs to immerse again. Sefer Chassidim says it is proper to immerse three times, because the word “purity” appears three times in a verse. So ideally, a woman immerses three times. If that is difficult for her, she should ask a rabbi. Some even immerse more times. Each woman should follow her own custom. Now, one of the things women worry about is preparing for the mikveh, particularly washing and anything that might be a barrier to the water. Here we will mention only the basic principle, so there is no need to feel so pressured. The Beis Yosef gives this rule: if something covers only a small part of the body and people are not particular about removing it—that is, most women would not be particular about it during an ordinary wash before Shabbos, and this particular woman would not normally be particular about it either—

21:37 Speaker 2 then it does not invalidate the immersion. For example, if there is a tiny bit of dirt on a fingernail or near the eye, something that small does not prevent a valid immersion. He writes that, nevertheless, it should ideally be removed too. The Rema, too, is not speaking only about a case after the fact, but about what should ideally be done. So if women immerse and afterward find something very small, or some dirt stuck to them, they should ask a rabbi. One thing that may indeed be problematic is the transparent adhesive bandages available today; I have encountered questions about them. A woman forgot to remove a bandage that she no longer needed at all, but it was transparent, so she did not notice it. That may invalidate the immersion even after the fact. Ask a rabbi about each case individually. This is one of the issues that has come up more during the coronavirus period. Ideally, the custom is for a woman to wash herself immediately before immersion. But what happens now? Under the current guidelines, showering or bathing at the mikveh is not permitted. So what should she do? As a general rule, an added stringency must never prevent the fulfillment of an obligation. If she cannot observe this added practice, she should wash at home shortly before leaving for the mikveh. Or, if she washed during the day and it is now somewhat late in the evening, she should shower again, then examine herself at the mikveh and immerse. In other words, having the shower so close to the immersion is an added stringency. If it is not possible, it is not possible. And of course, she should not postpone going to the mikveh. There is another issue, but this really is a question for a rabbi. If there is a wound, one where it is not possible to remove the discharge or the bandage and so on, then as for the discharge, in principle, she should remove as much as she can, using hydrogen peroxide or something similar. Whatever cannot be removed should be softened with lukewarm water, or lukewarm water and soap, and that is all. As for bandages, let us mention the basic dispute. It is a dispute over the underlying principle. According to some poskim, a bandage is there because of

24:14 Speaker 2 a wound, so the lenient view considers it something a person is not particular about removing: someone with a wound wears a bandage, even when going out in the street. But according to the Alter Rebbe and the Tzemach Tzedek, it is something a person is particular about removing, because a person tries not to have a bandage. If they do not need one, they do not wear one; and even if they do need it, they try to remove it as soon as possible. So in Chabad, this is generally a problem. But each case must be considered on its own. Some permit it if the bandage must remain in place for a long time, or if water can pass through it. So each case must be considered on its own.