Showering After the Mikva

There is much discussion whether a woman is permitted to bathe or shower immediately after her monthly immersion in a mikva. Many authorities rule that doing so is forbidden while others permit it in certain situations. The origins of this dispute trace back to the laws of teruma.[1] The sages decreed that one who immerses in a mikva for ritual purity -- in order to eat teruma -- may not bathe immediately afterward.

The reason for the ban against bathing or showering after immersing in a mikva was because the sages were worried that onlookers might mistakenly believe that it is a bath or shower, rather than the mikva, which purifies a person. This is especially true if such onlookers did not see the individual first immerse in a mikva. Such a false impression could conceivably lead to widespread neglect of the laws of purity and the use of showers instead of the mikva -- with halachically disastrous results![2] As such, the sages decreed that one may not bathe after immersing in a mikva, at least not until one has engaged in the activity for which one immersed. It is interesting to note that in certain situations, the ban against showering after immersing in a mikva was in place for the entire day, and in some cases, extended into the next day, as well.[3]

Nowadays, we don’t eat teruma, and therefore, we are generally not concerned with the ritual requirements associated with it. Nevertheless, many authorities extend the original enactment against bathing or showering after immersing in a mikva for the purpose of eating teruma to include bathing and showering after immersing in a mikva for any purpose. Ashkenazi practice is essentially in accordance with this view.[4] This is especially true regarding a woman’s monthly immersion. Indeed, there is certainly some concern that an uneducated onlooker might mistakenly believe that it is merely a shower or bath that purifies a woman from her nidda status, and not necessarily a mikva.[5] According to this approach, women should not bathe or shower immediately after immersing in a mikva, just as was the case after immersing in order to eat teruma. This is true even if doing so is merely in order to remove any chlorine residue from the mikva water, and the like.

Other authorities insist that the original enactment should not be extended to include bathing and showering after immersing in a mikva nowadays. This is because the decree was originally, if not explicitly, enacted for the purpose of eating teruma and not for any other use of a mikva.[6] According to this approach, there is no reason to prohibit showering after immersing in a mikva nowadays, and Sephardic practice is essentially in accordance with this view.[7] This includes converts who must immerse in a mikva as part of their conversion.

Men may certainly shower after immersing in a mikva, as a man is never truly required to immerse in a mikva. Indeed, with the possible exception of Erev Yom Kippur, all men’s immersion in a mikva today is essentially a custom and not true halacha.[8] It is interesting to note that Rav Shlomo Zalman Auerbach was very particular to take a shower before immersing in a mikva in order to help keep the mikva as clean as possible. He said that doing so is a fulfillment of “You shall love your fellow as yourself.” He would also shower after using the mikva knowing that there are those who do not shower before immersing in the mikva thereby compromising the cleanliness of the mikva water for others.[9]

The halacha is essentially in accordance with the view that it is permitted to bathe or shower immediately after immersing in a mikva.[10] Nevertheless, it is commendable for women to avoid doing so in deference to the stricter opinion.[11] There is also a view that although a woman should not bathe or shower her entire body after immersing in a mikva, she may wash individual parts of her body one at a time.[12] So too, a woman is permitted to shower in order to warm herself up or cool herself down if the mikva water was exceptionally hot or cold.[13] Rav Shlomo Aviner reports that Rav Shalom Yosef Elyashiv ruled that a shower is considered to be washing “individual parts of her body one at a time” because each drop of water is distinct and touches a different part of the body than the next.  There is also a view that a woman may wash her body as long as she does not wash her head[14]or at least does so separately.[15] Some suggest that a woman should wear a shower cap in order to demonstrate that she has no intention of washing her head.[16] Some authorities distinguish between a bath and a shower, forbidding the former but permitting the latter.[17]

The preceding paragraph applies to a woman while she is still in the mikva complex. Upon returning home, however, a woman may bathe or shower as normal if she feels the need to do so.[18] Some authorities recommend that a woman who wishes to shower upon returning home from the mikva should first touch her husband in order to formally demonstrate that she is no longer a nidda.[19] Once she has relations with her husband, there are essentially no restrictions on showering afterwards.[20] A woman is permitted to go swimming after immersing in a mikva as long as the pool is not in the same facility as the mikva.[21] Of course, a bride who immerses several days before her wedding is permitted to shower before her wedding, and by extension, before having relations with her husband.

[1] Shabbat 14a.

[2] Tosfot, Shabbat 13b s.v. v'tahor.

[3] Rambam, Shaar Avot Hatuma 9:2. See also Igrot Moshe, YD 2:96.

[4] Rema, YD 201:75; Be’er Moshe 6:140.

[5] Shach, YD 201:151.

[6] Beit Yosef, OC 88, YD 201; Biur Hagra, YD 201:127.

[7] Yabia Omer, YD 8:19; Rav Pe'alim, YD 4:15.

[8] Mevasseret Tzion, OC 7.

[9] V’aleihu Lo Yibol vol. 2 p. 286.

[10] Lechem V’simla 201:122.

[11] Aruch Hashulchan, YD 201:218.

[12] Kitzur Shulchan Aruch 162:9; Tzitz Eliezer 11:64:14; Daat Torah 201:75; Be’er Moshe 6:140.

[13] Kitzur Shulchan Aruch 162:9; Meishiv Devarim, YD 115. See also Lechem V’simla 201:122; Shevet Hakehati 5:170.

[14] Daat Torah 201:75.

[15] Tzitz Eliezer 11:64:14.

[16] Be’er Moshe 6:140.

[17] Kitzur Shulchan Aruch 162:9.

[18] Shevet Halevi 5:125; Divrei Yatziv 112; Igrot Moshe, YD 2:96; Shevet Hakehati 5:170; Chut Hashani 198:46.

[19] Shevet Halevi 5:125.

[20] Emet L’yakov, YD 201 footnote 92; Chok U’zman 5:9.

[21] Shvilei Tahara 80.