6

The custom for women to trim their nails before going to the Mikva is recorded in Shulchan Arukh YD 198:18 but the reason given is related to avoiding dirt under the nail in the part of the nail which extends past the flesh. The Levush (ibid :18) there asks why this is not practiced by Netillat Yadayim. He gives two answers: Men are not so particular about ...


6

One who has a bandage on his hand which is not easily removable should wash as much of his hand as possible (even if that amount zero) and take care that any skin which could not be washed not directly touch the bread. Source: Shulchan Aruch OC 162:10, Magen Avraham sk 18, Mishna Brurah sk 68 and particularly 69 It would seem that the appropriate blessing ...


5

Tevilah with dreadlocks is acceptable. The Rema cited by @Yehoshua is coming from the Beis Yosef ad loc., who is quoting the Mordechai in Shavuos §751, who is quoting a Ra’avyah in Teshuva 991. The Ra’avyah gives three reasons why these plaits (see here for background) are not a problem of chatzitza: The halacha (see Niddah 67a, Shulchan Aruch YD 198:5) is ...


4

This source gives the general guidelines of what is considered chatzitza for mikvah: According to Torah law, a barrier (chatzitzah) invalidates a woman's immersion in the mikveh when it meets two conditions: (1) it covers the majority of her body; (2) she minds its presence – that is, it is a substance that she considers foreign and plans ...


3

The חכמת אדם in סימן קיט:יח says that fake teeth or fillings are חוצץ. R' Moshe Feinstien in אגרות משה יורה דעה א׳ צז:ו argues, and says that certainly permanent fillings are not חוצץ and suggests that even removable fillings aren'y חוצץ if they are in בית סתרים. If so, we may extrapolate to other prosthetics. Certainly if they are permanent they should ...


3

While it goes without saying that practical rulings need a more authoritative answer, It seems that lice are a problem and must be removed but once you have done due diligence that is sufficient. שלחן ערוך יורה דעה קצח:מז מין כנים שדבוקים בבשר ונושכים בעור במקום שיער ונדבוקים בחוזק בבשר צריך להסירן ע"י חמין ולגורדן בצפורן ואם אינו יכול להסירן אינו ...


3

the shulchan aruch says in 162:10 ״מי שיש לו מכה בידו ודטיה עליה: די לו שיטול שאר היד שלא במקום הרטיה one with a blemish covered by a bandage, it's sufficient enough to wash the rest of the hand not covered by the bandage the magen avrohom there (which I dont have a link to) says, it's referring to a bandage he doesn't care about it being there, ...


3

The basis for the rabbi's statement is a gemara (Suk. 37a) where it is evident that a barrier between the lulav and one's hand does not render the taking of the lulav "lekichah tama" (לקיחה תמה). Following this, the Bet Yosef (OC 651, end) cites an opinion that men should remove tefilin from their arms and women should remove rings when taking the lulav as ...


2

Halochakli it is permitted if a chatzitza covers less than half the body (or heir) and it does not bother most of the woman like her (that have her profession) But the minhag is lohathila for mikva no chatzitza at all, ( bidieved if like above (halochakly permited) then OK, (if went home already even more lenient (ask a Rabbi) so that people should not ...


2

It is a Chatzitzah and must be cleaned. See Shulchan Aruch Horav 27:7 ("וה״ה בתפילין של ראש צריך ליזהר בדבר שלא יהא שום דבר חוצץ בין תפילין לשערו ועפר או כנה מתה נקרא חציצה").


2

I'm not familiar with any poskim discussing this issue. There are, however, contemporary teshuvot that allow women to go to the mikveh with dreadlocks. For example, R. Benayahu Broner answered such a dreadlock question: את יכולה לטבול עם הראסטות, עליך לנקות את השיער במידת האפשר, ובנוסף רצוי לגזור את השערות הבולטות. בצורה שבה את היום מטפלת בשערות כך את ...


1

This would surely depend also on whether there is a specific medical reason that water should not touch the bandaged part. In any case, maybe bracha without shem and malchut would be preferable


1

The shulchan aruch 531 '2' forbids one from hair cutting on chol ha'moed so that one shall not postpone the cutting until chol ah'moed when he has got more time. In the following siman the Rema' brings down those that are scrupulous about nail cutting on chol ha'moed for the same reason. Now,being that the mishna berurah 260' brings down those that say ...


1

I don't see why one couldn't wrap the strap of the t'filin under the string (unless it's very tight). That's what I've done with hospital identification bands. Then, to answer your question, "would it be completely wrong to wear a red string on the left arm… if one puts on tefillin daily?", no, I don't see why it would. But consult your rabbi if this is a ...


1

It is actually a machlokes. Rabbi Kaganoff discusses the subject in This Is the Way We Wash Our Hands and during that posting gives several reasons that would lead one to use a cloth when holding the cup. Rabbi Kaganoff explains that there is a machlokes as to whether the hands must be completely dry at the beginning of the washing and if the cup itself ...


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