Mikvah
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Mikvah (or mikveh) (Hebrew: מִקְוָה, Standard Miqva Tiberian Miqwāh ; plural: mikva'ot or mikvot) is a "ritual bath" used for immersion in a purification ceremony within Judaism. Its main use nowadays is by Jewish women to achieve ritual purity after menstruation or childbirth, by Jewish men to achieve ritual purity during daytime on the eve of Yom Kippur, as part of a traditional conversion to Judaism, and (in some cases) for utensils used for eating and cooking.
A mikvah is central to an Orthodox Jewish community. A Jewish community is traditionally required to build a mikvah before they build a synagogue, and to sell a Torah scroll to build one if need be.
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[edit] Requirements of a mikvah
The rules regarding the construction of a mikvah are complicated. The immersion itself must take place in a "ma'ayan" a spring or well containing a minimum quantity of mayim chayim, "living water." Rainwater, certain springs, wells, rivers and lakes can therefore be used for immersion, as can snow and other naturally precipitated frozen water. There are also requirements for the manner in which the water can be stored and transported to a pool. In general, water must flow by gravity (it cannot be pumped or carried). As a result, tap water cannot be used for the "living water" component of a mikvah, and a special construction is required. Most contemporary mikvaot are indoor constructions involving rain water collected in a cistern (bor) with a duct to a regular bathing pool so that it can flow by gravity into the basin. Once the minimum required amount of "living water" is added, regular tap water can be used to augment the amount, which has a connection to the pool of rain water. This later formula is often used so that the water used for immersion can be frequently changed. The duct can be closed to empty and replace the regular water without having to replace the rain water. A mikvah must contain a minimum of forty se'ah of water, approximately 200 gallons or 750 liters. If certain precautions are observed, the water in a mikvah can be heated. The environment of a contemporary mikvah is often not unlike a spa.
[edit] History
Traditionally, the mikvah was used by both men and women for various purposes. Everyone was required to go to the mikvah upon coming into contact with the dead or other ritually unclean (tamei) objects if they wanted to enter the Temple in Jerusalem. Nazirites were required to immerse in the mikvah upon completing their vows, Metzorot ("lepers") were required to immerse as part of the ritual followed upon healing, priests were required to immerse before performing certain Temple rites or before eating Terumah, men were required to immerse after having a nocturnal emission (this is still practiced by some as tevilath Ezra, "the immersion of Ezra"), and women after giving birth or their period of Niddah following menstruation.
Ancient mikvahs dating from Temple times (predating 70 CE) can be found throughout the Land of Israel, as well as in the diaspora.
[edit] Present situation
[edit] In Orthodox Judaism
Today, among Orthodox Jews and Conservative Jews, women are required to immerse in a mikvah after childbirth or menstruation before they have intercourse with their husbands. In some Orthodox communities, men may immerse before their wedding. Women immerse themselves before the day of their wedding, after their last pre-wedding menstrual cycle in order to be ritually pure for their wedding night. Converts to Orthodox Judaism are required immerse in a mikvah. Men are required to immerse in a Mikvah before Yom Kippur. Some men, especially in Hasidic circles, also use the mikvah regularly, either daily, before Shabbat, or before certain Jewish holidays. Orthodox Judaism also requires immersing vessels and utensils used for food in a kosher mikvah, when bought by a jew, from a gentile.
In accordance with Orthodox rules of Tzniut (modesty), men and women are required to have separate mikvah facilities in separate locations, or have different designated times to use the same mikvah.
For certain purposes in Orthodox Judaism, both men and women are required to wash or immerse in water which does not have to meet the "living water" requirements of a Mikvah. This includes a requirement of hand-washing both in the morning and before meals. Certain other practices involving washing or immersion, such as immersion after a seminal emission (in the minority of communities which practice it), do not require "living water" and the water can be tap water.
A Jewish funeral home may have a mikvah for immersing a body during the purification (tahara) procedure before burial.
Those Orthodox authorities which permit Jews to ascend the Temple Mount (most forbid it) require both men and women to immerse in a mikvah prior to ascension. The contemporary Temple Mount remains a unique circumstance in which all the classical immersion requirements (including following a seminal emmission) are in contemporary effect, and authorities recommend always immersing prior to ascension just in case.
[edit] In Conservative Judaism
Conservative Judaism still requires immersion in a mikvah meeting the same requirements, and used under most of the circumstances as Orthodox Judaism. Issac Klein's A Guide to Jewish Religious Practice contains chapters on the laws of women's immersion following menstruation and childbirth. Until the late 1990s, these practices largely fell into disuse among Conservative Jews, although immersion continues to be practiced as part of conversion.
In recent years, however, there has been some evidence of a resurgence of interest in the mikveh and its uses in some Conservative circles. [citation needed]
Conservative Judaism does not require immersion of utensils, immersion by men before Yom Kippur, or immersion after a seminal emission.
[edit] In Reform and Reconstructionist Judaism
Reform and Reconstructionist Judaism have abolished all or almost all general uses of a mikvah, and historically have used one only to perform conversions. Some Reform rabbis do not use a mikvah to perform conversions, and mikvahs used for reform conversions do not necessarily meet the traditional requirements of mikvahs used in Orthodox and Conservative practice.
[edit] In Boston
The Mayyim Hayyim Community Mikveh and Education Center in Boston (website [1]) attempts to foster use of mikvahs within liberal judaism in situations outside a mikvah's traditional ritual context, including occasions such as bar and bat mizvahs, cancer survivors, healing following a divorce, sexual abuse and other circumstances.
[edit] Reasons for immersion
Except as noted, Tevilah (immersion in a mikvah) is required in contemporary Orthodox Jewish practice in the following circumstances
- Women
- Menstruation
- Childbirth
- Before their chuppah wedding
- Men
- Before Yom Kippur (Obligatory in Orthodox Judaism)
- Daily mornings, under some Hasidic customs
- Weekly before Shabbat, under some Hasidic customs
- The next evening after a nocturnal emission (in some communities. Note that an actual mikvah is not required)
- Either gender
- Before a Holy Day, according to one's individual minhag (custom)
- Conversion
- immersion of utensils as part of the kashering process
- Before ascending the Temple Mount (among authorities which allow ascension).
[edit] Requirements for immersion
Tevilah, immersion in a mikvah, has a set of requirements to be valid under traditional Jewish law. Among these requirements, the water must cover the entire body. To make sure that water literally touches every part of the body, All clothing, jewelry, and even bandages must be removed. In contemporary mikvaot for women, there is always an experienced attendant, commonly called the "mikvah lady", to watch the immersion and ensure that the woman has been entirely covered in water.
[edit] Hair
There is some debate about the requirements for hair. In order to make sure that the water touches all parts of the hair, one cannot wear braids. The debate comes as to whether the hair must be combed straight so that there are no knots. Typically, Sephardic Jews are ethnically darker, with curly hair. This can be almost wiry, and difficult to comb. Black Jews also take issue with this primarily Ashkenazi stance, particularly when it comes to dreadlocks. One must consult their Rabbi to issue a psak (ruling). This ruling must be obtained in all instances, because it may vary even within a community, based on the person's hair.
For example, a possible psak in favor of dreadlocks:
- a dreadlock is not actually braided, but is rather periodically twisted,
- the hair may be loose enough (depending upon the person) to become thouroughly saturated with no question as to whether all the hair got wet, particularly if the person showered first,
- it would cause pain to comb through the hair naturally,
- According to Kitzur Dinei Taharah; A Digest of the Niddah Laws Following the Rulings of the Rebbes of Chabad, "Even one knotted hair, whether knotted in itself or with another hair, is considered a chatzitzah [intervening substance] if the woman is makpid [strict] on it. When the majority of her hairs are individually knotted, it is a chatzitzah even if she is not makpid. If, however, the knot is formed from two or more hairs, then whether the two hairs are knotted around themselves or with two other hairs, it is not a chatzitzah (since they do not stick so tightly, water can enter between them."<ref name=Kitzure>Kolel Menachem, Kitzur Dinei Taharah: A Digest of the Niddah Laws Following the Rulings of the Rebbes of Chabad (Brooklyn, New York: Kehot Publication Society, 2005).</ref>
[edit] Other uses of the term Mikvah
[edit] The prophet Jeremiah
The Hebrew word mikvah also means "hope". The prophet Jeremiah repeatedly refers to this dual meaning in using rain, living water, and the mikvah itself as a symbol of hope in and from God:
- Are there any among the vanities of the nations that can cause rain? or can the heavens give showers? Art not Thou He, O LORD our God, and do we not wait (nikveh) for Thee? For Thou hast made all these things. (Jeremiah 14:22)
- Thou hope (mikvah) of Israel, the LORD! All that forsake Thee shall be ashamed; they that depart from Thee shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
- Heal me, O LORD, and I shall be healed; save me, and I shall be saved; for Thou art my praise. (Jeremiah 17:13-14)
[edit] In a house of mourning
It is customary, in a traditional Jewish house of mourning following a funeral, to read the seventh chapter of the Mishnah Tractate Mikvaot on the laws of the mikvah, which begins with:
- There are substances that can complete a mikvah, and do not invalidate [it], [others] invalidate and do not complete [it], [others] neither complete nor invalidate [it]. These [substances] complete and do not invalidate: snow, hail, frost, ice, salt, and mud that can be poured. Rabbi Akiva said, It used to be that Rabbi Yishmael would argue with me, saying: Snow cannot complete a mikvah. But the men of Meidva testified in his name, that he said to them, "Go out and bring snow and make a mikvah from the beginning." Rabbi Nuri ben Yochanan says: Stones of hail are like water."
The fact of Jewish law that "living water" retains its life while in the apparently lifeless frozen state, and will be living water again, is remembered by Jews who adhere to the traditional Jewish belief in resurrection.
[edit] See also
[edit] External links
| Wikimedia Commons has media related to: |
- The Mikvah - by Rivkah Slonim
- Global Mikvah Directory - by Mikvah.org
- Mayim Rabim website and message boards - women's reflections on mikvah and taharat hamishpacha
[edit] References
- A Guide to Jewish Religious Practice, Isaac Klein, JTS Press, New York, 1992
- Menstrual Purity: Rabbinic and Christian Reconstructions of Biblical Gender, Charlotte Fonrobert, Stanford University Press, 2000
- Kitzur Dinei Taharah: A Digest of the Niddah Laws Following the Rulings of the Rebbes of Chabad, Kolel Menachem, Kehot Publication Society, Brooklyn, New York, 2005
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